[RH, October 16, 1913 par. 3]          Christ came to our world to teach us the importance of missionary effort. The world was his field of missionary toil. He came from heaven to take his position at the head of a fallen race. Humanity and divinity united in order that all might be done that was essential for the complete recovery of sinners. The reproach of indolence will never be wiped away from the church till every one who believes the truth is willing to labor as did the self-sacrificing Redeemer.  {RH, October 16, 1913 par. 3}
[RH, October 16, 1913 par. 4]          Christ's work is an example to all who go forth as missionaries. It is the model for all missionary endeavor. It calls for unreserved surrender, for the consecration of time and talents. It demands that we return to God the goods he has entrusted to us, with the interest that has come to us as we have traded upon them. All is to be put into the cause to advance the work Christ came into this world to do.  {RH, October 16, 1913 par. 4}
[RH, October 16, 1913 par. 5]         It is impossible for the man who believes in Christ to see the work that needs to be done, and yet do nothing. Daily we are to receive from heaven the healing balm of God's grace to impart to the needy and suffering. Christ's followers are to learn of the woes of the poor in their immediate vicinity, and seek to bring them relief. Those who have a dark and disagreeable life are the very ones whom we should bid to hope, because Christ is their Saviour. Are there not those who can go from house to house, from family to family, and repeat the A B C of true Christian experience?  {RH, October 16, 1913 par. 5}
[RH, October 16, 1913 par. 6]          Let Christ be your text. In all your labor, let it appear that you know Jesus. Present his purity and saving grace, so that those for whom you labor may, by beholding, be changed into the divine image. The chain that is let down from the throne of God is long enough to reach to the lowest depths of sin. Hold up a sin-pardoning Saviour before the lost and lonely, for Jesus has made divine intercession in their behalf. He is able to lift them from the pit of sin, that they may be acknowledged as the children of God, heirs with Christ to an immortal inheritance. They may have the life that measures with the life of God.  {RH, October 16, 1913 par. 6}
[RH, October 16, 1913 par. 7]         If all would work in Christ's lines, much would be done to change the conditions that now exist among the poor and distressed. Pure and undefiled religion would shine forth as a bright light. It would induce its advocates to go forth into the highways and byways of life. It would lead them to help the suffering near by, and enable them to go forth into the wilderness to seek and to save the lost.  {RH, October 16, 1913 par. 7}
[RH, October 16, 1913 par. 8]          We need men who will become leaders in home and foreign missionary enterprises,--men whose sympathies are not congealed, but whose hearts go out to the perishing. The ice that surrounds souls needs to be melted, that every believer may realize that he is his brother's keeper. Then men and women will go forth to help their neighbors see the truth and serve God with acceptable service.                                                            Mrs. E. G. White.                                                    -    {RH, October 16, 1913 par. 8}
[RH, October 23, 1913 par. 1]       October 23, 1913 "What Doest Thou Here?"    Mrs. E. G. White         Elijah's retreat on Mt. Horeb, though hidden from man, was known to God. As the prophet had brooded over Israel's unreadiness to return to God, and over Jezebel's continued influence over Ahab, his faith and courage had fled. But he was not left to struggle alone with the powers of darkness.  {RH, October 23, 1913 par. 1}
[RH, October 23, 1913 par. 2]          Through a mighty angel the word of the Lord came to him, "What doest thou here, Elijah?" In bitterness of soul, Elijah mourned out his complaint: "I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away."  {RH, October 23, 1913 par. 2}
[RH, October 23, 1913 par. 3]          Calling upon the prophet to leave the cave in which he had hidden, the angel bade him stand before the Lord on the mount, and listen to his word. As Elijah obeyed, "behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave." His petulance was silenced, his spirit softened and subdued. He now knew that a quiet trust, a firm reliance on God, would ever find for him a present help in time of need.  {RH, October 23, 1913 par. 3}
[RH, October 23, 1913 par. 4]          Not by a mighty manifestation of divine power, but by "a still small voice," God chose to reveal himself to his servant. Thus he desired to teach Elijah that it is not always the work that makes the greatest demonstration that is most successful in accomplishing God's purpose. While Elijah waited for the revelation of the Lord, a devouring fire swept by: but God was not in the flame. A tempest rolled, and the lightnings flashed; but God was not in all this. Then there came a still small voice, and the prophet covered his head before the presence of the Lord.  {RH, October 23, 1913 par. 4}
[RH, October 23, 1913 par. 5]          It is not always the most learned presentation of truth that convicts and converts the soul. Not by eloquence or logic men's hearts are reached, but by the sweet influences of the Holy Spirit, which operate quietly yet surely in transforming and developing character. It is the still, small voice of the Spirit of God that has power to change the heart.  {RH, October 23, 1913 par. 5}
[RH, October 23, 1913 par. 6]          "What doest thou here, Elijah?" the voice inquired; and again the prophet answered, "I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away."  {RH, October 23, 1913 par. 6}
[RH, October 23, 1913 par. 7]          The Lord assured Elijah that the wrong-doers in Israel should not go unpunished. There was stern work to be done, that all might be given opportunity to take their position on the side of the true God. Elijah himself was to return to Israel, and share with others the burden of bringing about a reformation. Some were to be especially chosen to fulfil the divine purpose in the punishment of the idolatrous kingdom.  {RH, October 23, 1913 par. 7}
[RH, October 23, 1913 par. 8]         "Go," the Lord commanded Elijah,"return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: and Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the word of Hazael shall Jehu slay: and him that escapeth the sword of Jehu shall Elisha slay."  {RH, October 23, 1913 par. 8}
[RH, October 23, 1913 par. 9]          Elijah had thought that he alone in Israel was a worshiper of the true God. But he who reads the hearts of all, revealed to the prophet that there were many in Israel who, through the years of apostasy, had remained true to him. "I have left me," God said, "seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him."  {RH, October 23, 1913 par. 9}
[RH, October 23, 1913 par. 10]          There are many lessons to be drawn from Elijah's experience during these days of discouragement and apparent defeat,--lessons invaluable to the servants of God in this age, marked as it is by general departure from right. The apostasy prevailing today is similar to that which in the prophet's day overspread Israel. In the exaltation of the human above the divine, in the praise of popular leaders, in the worship of mammon, and in the placing of the teachings of science above the truths of revelation, multitudes today are following Baal. Doubt and unbelief are exercising their baleful influence over mind and heart, and many are substituting for the oracles of God the theories of men. It is publicly taught that we have reached a time when human reason should be exalted above the teachings of the Word. The law of God, the divine standard of righteousness, is declared to be of no effect. The enemy of all truth is working with deceptive power to cause men and women to place human institutions where God should be, and to forget that which was ordained for the happiness and salvation of mankind.  {RH, October 23, 1913 par. 10}
[RH, October 23, 1913 par. 11]         Yet this apostasy, wide-spread as it is, is not universal. Not all in the world are lawless and sinful; not all have taken sides with the enemy. God has many thousands who have not bowed the knee to Baal, many who long to understand more fully in regard to Christ and the law, many who are hoping against hope that Jesus will soon come to end the reign of sin and death. And there are many who are worshiping Baal ignorantly, with whom the Spirit of God is striving.  {RH, October 23, 1913 par. 11}
[RH, October 23, 1913 par. 12]          These need the personal help of those who have learned to know God and the power of his word. In such a time as this, every child of God should be actively engaged in helping others. As those who have an understanding of Bible truth try to seek out the men and women who are longing for light, angels of God will attend them. And where angels go, none need fear to move forward. As a result of the faithful efforts of consecrated workers, many will be turned from idolatry to the worship of the living God. Many will cease to pay homage to man-made institutions, and will take their stand fearlessly on the side of God and his law.  {RH, October 23, 1913 par. 12}
[RH, October 23, 1913 par. 13]          Much depends on the unceasing activity of those who are true and loyal, and Satan puts forth every possible effort to thwart the divine purpose to be wrought out through them. He causes some to lose sight of their high and holy mission, and to become satisfied with the pleasures of this life. He leads them to settle down at ease, or, for the sake of greater worldly advantages, to remove from places where they might be a power for good. Others he causes to flee in discouragement from duty because of opposition or persecution.                               (To be concluded)                                                    -    {RH, October 23, 1913 par. 13}
[RH, October 30, 1913 par. 1]       October 30, 1913 "What Doest Thou Here?"    (Concluded)    Mrs. E. G. White         To Elijah, in his place of hiding, the Lord said, "What doest thou here, Elijah?" I sent you to Samaria with a message to Ahab; I sent you to the brook Cherith, and afterward to the widow of Sarepta. I commissioned you to return to Israel and to stand before the idolatrous priests on Carmel; and I girded you with strength to guide the chariot of the king to the gate of Jezreel. But who sent you on this hasty flight into the wilderness? What errand have you here?  {RH, October 30, 1913 par. 1}
[RH, October 30, 1913 par. 2]          So, to every child of God not actively engaged in service whose voice the enemy of souls, no matter by what means, has succeeded in silencing, the question is addressed, What doest thou here? I commissioned you to go into all the world and preach the gospel, to prepare a people for the day of God. Why are you here? Who sent you?  {RH, October 30, 1913 par. 2}
[RH, October 30, 1913 par. 3]          The joy set before Christ, the joy that sustained him through sacrifice and suffering, was the joy of seeing sinners saved. This should be the joy of every Christian, the spur to his ambition. Those who realize, even in a limited degree, what redemption means to them and to their fellow men, will comprehend in some measure the vast needs of humanity. Their hearts will be moved to compassion as they see the moral and spiritual destitution of thousands who are under the shadow of a terrible doom, in comparison with which physical suffering fades into nothingness.  {RH, October 30, 1913 par. 3}
[RH, October 30, 1913 par. 4]          Of families, as of individuals, the question is asked, What doest thou here? In many churches there are families well instructed in the truths of God's Word who might widen the sphere of their influence by moving to places in need of the ministry that they are capable of giving. God calls for Christian families to go into the dark places of the earth, and work wisely and perseveringly for those who are enshrouded in spiritual gloom. To answer this call requires self-sacrifice. While many are waiting to have every obstacle removed, souls are dying, without hope and without God. For the sake of worldly advantage, for the sake of acquiring scientific knowledge, men are willing to venture into pestilential regions, and endure hardship and privation. Where are those who are willing to do as much for the sake of telling others of the Saviour?  {RH, October 30, 1913 par. 4}
[RH, October 30, 1913 par. 5]          "The love of Christ constraineth us," the apostle Peter declared. This was the motive that impelled the zealous disciple in his arduous labors in the cause of the gospel. It was the impulse that moved the great apostle Paul. And no less is the need today that the followers of Christ feel the same constraining power and respond to its influence with the same zeal and devotion.  {RH, October 30, 1913 par. 5}
[RH, October 30, 1913 par. 6]          If under trying circumstances, men of spiritual power, pressed beyond measure, become discouraged and desponding, if at times they see nothing desirable in life, that they should choose it, this is nothing strange or new. One of the mightiest of prophets fled for his life before the rage of an infuriated woman. A fugitive, weary and travel-worn, bitter disappointment crushing his spirits, he asked that he might die. To all who, spending their lives in self-sacrificing labor, are tempted to give way to despondency and distrust, the experience of Elijah of Mt. Horeb should bring hope and courage in the assurance of God's watchful care, his love, and his power.  {RH, October 30, 1913 par. 6}
[RH, October 30, 1913 par. 7]          When men see their zeal for God's cause misunderstood or unappreciated, their counsels and reproofs slighted, their efforts to do a work of reform repaid with hatred and opposition; when they see those from whom they have a right to expect help and support, adding to their burdens, let them study anew the work of Elijah and the experience he gained on Horeb. It was when hope was gone, and his life-work seemed threatened with defeat, that the prophet learned one of the deepest lessons of his life. In the hour of his greatest weakness he learned the need and the possibility of trusting God under circumstances the most forbidding. Never would Heaven forsake him while he maintained his integrity.  {RH, October 30, 1913 par. 7}
[RH, October 30, 1913 par. 8]          It is at the time of greatest weakness that Satan assails the soul with the fiercest temptations. It was thus that he hoped to prevail over the Son of God; for by this policy he had gained many victories over man. When the will-power weakened and faith failed, then those who had stood long and valiantly for the right yielded to temptation. Moses, wearied with the faithlessness and rebellion of the Israelites during the forty years of wandering, lost for a moment his hold on infinite power. He failed just on the borders of the promised land. So with Elijah. He who had stood undaunted before Ahab, who throughout that terrible day on Carmel had stood before the whole nation of Israel, the sole witness to the true God, in a moment of weariness allowed the fear of death to overcome his faith.  {RH, October 30, 1913 par. 8}
[RH, October 30, 1913 par. 9]          And so it is today. When we are encompassed with doubt, perplexed by circumstances, or afflicted by poverty or distress, Satan seeks to shake our confidence in God. It is then that he arrays before us our mistakes and tempts us to distrust God, to question his love. He hopes to discourage the soul, and break our hold on God; for he knows that once he succeeds in separating us from the source of our strength, he is sure of his prey.  {RH, October 30, 1913 par. 9}
[RH, October 30, 1913 par. 10]          Those who, standing in the front of the conflict, are impelled by the Spirit of God to do a special work, will frequently feel a reaction when the pressure is removed. Despondency may shake the most heroic faith, and weaken the most steadfast will. But God understands, and he still pities and loves his servants. He reads the motives and the purposes of the heart. To wait patiently, to trust when everything looks dark, is the lesson that every leader in God's work needs to learn. Heaven will not fail them in their day of adversity. Nothing is apparently more helpless yet really more invincible than the soul that feels its nothingness and relies wholly on God.  {RH, October 30, 1913 par. 10}
[RH, October 30, 1913 par. 11]          Not alone for men in positions of large responsibility is the lesson of Elijah's experience in learning anew how to trust God in the hour of trial. He who was Elijah's strength is strong to uphold every struggling child of his, no matter how weak. Of every one he expects loyalty, and to every one he grants power according to the need. In his own strength man is strengthless; but in the might of God he may be strong to overcome evil and to help others to overcome. Satan can never gain advantage of him who makes God his defense. "Surely, shall one say, in the Lord have I righteousness and strength. . . . In the Lord shall all the seed of Israel be justified, and shall glory."  {RH, October 30, 1913 par. 11}
[RH, October 30, 1913 par. 12]          Fellow Christian, Satan knows your weakness; therefore cling to Jesus. Abiding in God's love, you may stand every test. The righteousness of Christ alone can give you power to stand against the tide of evil that is sweeping over the world. Bring faith into your experience. Faith lightens every burden, relieves every weariness. Providences that are now mysterious you may solve by continued trust in God. It is when God's people see no way of advance, when the Red Sea is before them and the pursuing army behind, that God bids them go forward. Thus he tests their faith. When such experiences come to you, go forward, trusting in Christ. Walk by faith in the path he marks out. Trials will come; but go forward. This will strengthen your faith in God, and fit you for service. The records of sacred history are written not merely that we might read and wonder, but that the same faith which wrought in God's servants of old may work in us. In no less marked a manner than he wrought then will he work now wherever there are hearts of faith to be channels of his power.  {RH, October 30, 1913 par. 12}
[RH, October 30, 1913 par. 13]          To us, as to Peter, the word is spoken, "Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not." Christ will never abandon those for whom he has died. We may leave him, and be overwhelmed with temptation; but Christ can never turn from one for whom he has paid the ransom of his own life. Could our spiritual vision be quickened, we should see souls bowed under oppression and burdened with grief, pressed as a cart beneath sheaves, and ready to die in discouragement. We should see angels flying quickly to the aid of these tempted ones. They force back the hosts of evil that encompass these souls, and place their feet on the sure foundation. The battles waging between the two armies are as real as those fought by the armies of this world, and on the issue of the spiritual conflict eternal destinies depend.  {RH, October 30, 1913 par. 13}
[RH, October 30, 1913 par. 14]          In the vision of the prophet Ezekiel there was the appearance of a hand beneath the wings of the cherubim. This is to teach God's servants that it is divine power that gives success. Those whom God employs as his messengers are not to feel that his work is dependent on them. Finite beings are not left to carry this burden of responsibility. He who slumbers not, who in every crisis has been the strength and dependence of his people, will carry out his eternal purpose. He will thwart the designs of wicked men, and will bring to confusion the counsels of those who plot mischief against his people. He who is the King, the Lord of hosts, sitteth between the cherubim, and amidst the strife and tumult of nations he guards his children still. When the strongholds of kings shall be overthrown, when the arrows of wrath shall strike through the hearts of his enemies, his people will be safe in his hands.  {RH, October 30, 1913 par. 14}
[RH, October 30, 1913 par. 15]          "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: . . . in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all."  {RH, October 30, 1913 par. 15}
[RH, November 6, 1913 par. 1]       November 6, 1913 "In the Spirit and Power of Elias"    Mrs. E. G. White         Through the long centuries that have passed since Elijah's time, the record of his life-work has brought inspiration and courage to those who have been called to stand for the right in the midst of apostasy. And for us, "upon whom the ends of the world are come," it has special significance. History is being repeated. The world today has its Ahabs and its Jezebels. The present age is one of idolatry as verily as was that in which Elijah lived. No outward shrines may be visible, there may be no image for the eye to rest upon, yet thousands are following after the gods of this world,--after riches, fame, pleasure, and the pleasing fables that permit man to follow the inclinations of the unregenerate heart. Multitudes have a wrong conception of God and of his attributes, and are as truly serving a false god as were the worshipers of Baal. Many, even of those who claim to be Christians, have allied themselves with influences that are unalterably opposed to God and his truth. Thus they are led to turn away from the divine and exalt the human.  {RH, November 6, 1913 par. 1}
[RH, November 6, 1913 par. 2]          The prevailing spirit of our time is one of infidelity and apostasy,--a spirit of avowed illumination because of a knowledge of truth, but in reality of the blindest presumption. Human theories are exalted, and placed where God and his law should be. Satan tempts men and women to disobey, with the promise that in disobedience they will find liberty and freedom that will make them as gods. There is seen a spirit of opposition to the plain word of God, of idolatrous exaltation of human wisdom above divine revelation. Men have allowed their minds to become so darkened and confused by conformity to worldly customs and worldly influences that they seem to have lost all power to discriminate between light and darkness, truth and error. So far have they departed from the right way that they hold the opinions of a few philosophers, so called, to be more trustworthy than the truths of the Bible. The entreaties and promises of God's Word, its threatenings against disobedience and idolatry,--all are powerless to melt their hearts. A faith such as actuated Paul, Peter, and John, they regard as old-fashioned, mystical, and unworthy of the intelligence of modern thinkers.  {RH, November 6, 1913 par. 2}
[RH, November 6, 1913 par. 3]          In the beginning God gave his law to mankind as a means of attaining happiness and eternal life. Satan's only hope of thwarting the purpose of God is to lead men and women to disobey this law; and his constant effort has been to misrepresent its teachings and belittle its importance. His master-stroke has been an attempt to change the law itself, so as to lead men to violate its precepts while professing to obey it.  {RH, November 6, 1913 par. 3}
[RH, November 6, 1913 par. 4]          One writer has likened the attempt to change the law of God to an ancient mischievous practise of turning in a wrong direction a sign-post erected at an important junction where two roads met. The perplexity and misery which this practise often caused were great.  {RH, November 6, 1913 par. 4}
[RH, November 6, 1913 par. 5]          A sign-post was erected by God for those journeying through this world. One arm of this sign-post pointed out willing obedience to the Creator as the road to felicity and life, while the other arm indicated disobedience as the path to misery and death. The way to happiness was as clearly defined as was the way the city of refuge under the Jewish dispensation. But in an evil hour for our race, the great enemy of all good turned the sign-post round, so that ever since multitudes have mistaken the way.  {RH, November 6, 1913 par. 5}
[RH, November 6, 1913 par. 6]          Through Moses the Lord instructed the Israelites: "Verily my Sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Ye shall keep the Sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the Sabbath of rest, holy to the Lord: whosoever doeth any work in the Sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." Exodus 31:13-17.  {RH, November 6, 1913 par. 6}
[RH, November 6, 1913 par. 7]          In these words the Lord clearly defined obedience as the way to the city of God; but the man of sin has changed the sign-post, making it point in the wrong direction. He has set up a false sabbath, and has caused men and women to think that by resting on it they were obeying the command of the Creator.  {RH, November 6, 1913 par. 7}
[RH, November 6, 1913 par. 8]          God has declared that the seventh day is the Sabbath of the Lord. When "the heavens and the earth were finished, and all the host of them," he exalted this day as a memorial of his creative work. Resting on the seventh day "from all his work which he had made," "God blessed the seventh day, and sanctified it."  {RH, November 6, 1913 par. 8}
[RH, November 6, 1913 par. 9]          At the time of the exodus from Egypt, the Sabbath institution was brought prominently before the people of God. While they were still in bondage, their taskmasters had attempted to force them to labor on the Sabbath by increasing the amount of work required each week. And again and again the conditions of labor had been made harder and more exacting. But the Israelites were delivered from bondage, and brought to a place where they might observe unmolested all the precepts of Jehovah. At Sinai the law was given, and a copy of it, on two tables of stone, "written with the finger of God," was delivered to Moses. And through nearly forty years of wandering, the Israelites were constantly reminded of God's appointed rest day, by the withholding of the manna every seventh day and the miraculous preservation of the double portion that fell on the preparation day.  {RH, November 6, 1913 par. 9}
[RH, November 6, 1913 par. 10]          Before entering the promised land, the Israelites were admonished by Moses to "keep the Sabbath day to sanctify it." Deuteronomy 5:12. The Lord designed that by a faithful observance of the Sabbath command, Israel should keep in mind their accountability to him as their Creator and their Redeemer. While they kept the Sabbath in the proper spirit, there could exist no idolatry. But should the claims of this precept be set aside as no longer binding, the Creator would be forgotten, and men would worship other gods.  {RH, November 6, 1913 par. 10}
[RH, November 6, 1913 par. 11]          "I gave them my Sabbaths," God declared, "to be a sign between me and them, that they might know that I am the Lord that sanctify them." But "they despised my judgments, and walked not in my statutes, but polluted my Sabbaths: for their heart went after their idols." Ezekiel 20:12, 16. And in his appeal to them to return to him, he called their attention anew to the importance of keeping the Sabbath holy. "I am the Lord your God," he said, "walk in my statutes, and keep my judgments, and do them; and hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God." Verses 19, 20.  {RH, November 6, 1913 par. 11}
[RH, November 6, 1913 par. 12]          In his terrible arraignment of Judah for her continual apostasy, the Lord declared, "Thou . . . hast profaned my Sabbaths." The priests, he said, "have hid their eyes from my Sabbaths."  {RH, November 6, 1913 par. 12}
[RH, November 6, 1913 par. 13]          "Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads." Ezekiel 22:8, 26, 31.  {RH, November 6, 1913 par. 13}
[RH, November 6, 1913 par. 14]          At the restoration of Jerusalem, in the days of Nehemiah, Sabbath-breaking was met with the stern inquiry, "Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath." Nehemiah 13:18.  {RH, November 6, 1913 par. 14}
[RH, November 6, 1913 par. 15]          Christ during his ministry on this earth emphasized the binding claims of the Sabbath, in all his teaching showing reverence for the institution he himself had given. In the days of Christ, the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men, rather than the character of God. Christ set aside the false teaching by which those who claimed to know God had misrepresented him. Although the rabbis followed him with merciless hostility, he did not even appear to conform to their requirements, but went straight forward keeping the Sabbath according to the law of God.  {RH, November 6, 1913 par. 15}
[RH, November 6, 1913 par. 16]          In unmistakable language he testified to his regard for this law. "Think not that I am come to destroy the law, or the prophets," he said; "I am not come to destroy, but to fulfil. 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.                                  (To be concluded)  {RH, November 6, 1913 par. 16}
[RH, November 6, 1913 par. 1]       November 6, 1913 Work With Periodicals         If all would realize the necessity of doing to the utmost of their ability in the work of God, having a deep love for souls, feeling the burden of the work upon them, we should see hundreds engaged as active workers who have hitherto been dull and uninterested, accomplishing nothing. They have felt that there was nothing of importance in this tract and missionary work--nothing worthy of their special interest. Yet it is a fact that the circulation of our papers is doing even a greater work than the living preacher can do. All can do something. Some can do more than others, but all should become intelligent as to how they can work most successfully and methodically in spreading the light of truth, by scattering our publications. We meet with old and young who profess to be children of God, yet who have not grown an inch for years. A Christian indeed will grow in knowledge of the truth; and as he is sanctified through the truth, he will become more and more like Jesus, and more desirous to save souls, the purchase of his blood.  {RH, November 6, 1913 par. 1}
[RH, November 6, 1913 par. 2]          Our sisters have been too willing to excuse themselves from bearing responsibilities which require thought and close application of the mind; yet this is the very discipline they need to perfect Christian experience. They may be workers in the missionary field, having a personal interest in the distribution of tracts and papers which correctly represent our faith. All cannot go abroad to labor, but all can do something at home.                                                          Mrs. E. G. White.                                                    -                            (Reading for Sabbath, December 20)  {RH, November 6, 1913 par. 2}
[RH, November 13, 1913 par. 1]       November 13, 1913 The Blessed Hope    Mrs. E. G. White         The time of Jesus' betrayal, suffering, and crucifixion was drawing near; and as the disciples gathered about him, the Lord unfolded to them the mournful events that were about to take place. As they listened, their hearts were filled with sorrow, and to comfort them he spoke these tender words, "Let not your heart be troubled. . . . I will come again, and receive you unto myself." He directed their minds from the scenes of sorrow before them to the mansions of heaven and the reunion that would take place in the kingdom of God. "I go to prepare a place for you," he declared. Though he must ascend to the Father, his work for those he loved was not to end. He went to prepare homes for those who, for his sake, were to be pilgrims and strangers on the earth.  {RH, November 13, 1913 par. 1}
[RH, November 13, 1913 par. 2]          After his resurrection, Christ led the disciples out as far as Bethany, and he lifted up his hands and blessed them. "And it came to pass, while he blessed them, he was parted from them, and carried up into heaven." And as he went, angels gave to the sorrowing disciples the assurance, "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."  {RH, November 13, 1913 par. 2}
[RH, November 13, 1913 par. 3]          The great truth of Christ's second coming is ever to be kept before the church. "Let your loins be girded about," we are admonished, "and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. . . . Be ye therefore ready also: for the Son of man cometh at an hour when ye think not."  {RH, November 13, 1913 par. 3}
[RH, November 13, 1913 par. 4]          Because we do not know the exact hour of Christ's coming, we are commanded to watch. "Blessed are those servants, whom the Lord when he cometh shall find watching." Those who watch for the Lord's return do not wait in idle expectancy. They purify their hearts by obedience to the truth. With vigilant watching they unite earnest working. Because they know that the Lord is at the door, their zeal is quickened to cooperate with divine intelligences in working for the salvation of souls. These are the faithful and wise servants, who give to the Lord's household their portion of meat in due season. They are declaring the truth that is now specially applicable. As Enoch, Abraham, and Moses each declared the truth for his time, so will Christ's servants now give the special warning for their generation.  {RH, November 13, 1913 par. 4}
[RH, November 13, 1913 par. 5]          Now is the time to prepare for the coming of our Lord. Readiness to meet him cannot be attained in a moment's time. Preparatory to that solemn scene there must be vigilant waiting and watching, combined with earnest work. So God's children glorify him. Amid the busy scenes of life their voices will be heard speaking words of encouragement, faith, and hope. All they have and are is consecrated to the Master's service.  {RH, November 13, 1913 par. 5}
[RH, November 13, 1913 par. 6]          But like the dwellers in Sodom, those who refuse to serve God will be awakened only when it is too late. As the sun rose for the last time upon the cities of the plain, the people thought to begin another day of godless riot. All were eagerly planning their business or their pleasure, and the messenger of God was derided for his fears and his warnings. Suddenly as a peal of thunder from an unclouded sky fell balls of fire on the doomed capital.  {RH, November 13, 1913 par. 6}
[RH, November 13, 1913 par. 7]          "So shall also the coming of the Son of man be." The people will be eating and drinking, planting and building, marrying and giving in marriage, until the wrath of God shall be poured out without mixture of mercy. Men have been taught by their ministers to believe that the coming of Christ is to be spiritual, or is to take place in the distant future, and the message of his soon return has been denounced as fanaticism or heresy. Skepticism and "science falsely so called" have undermined faith in the Bible. The multitudes are striving to forget God, and they eagerly accept fables, that they may pursue the path of self-indulgence undisturbed. The people are hurrying to and fro, the lovers of pleasure intent upon amusement, the money-makers seeking wealth; and all are saying, Where is the promise of his coming?  {RH, November 13, 1913 par. 7}
[RH, November 13, 1913 par. 8]          The Jews misinterpreted and misapplied the Word of God, and they knew not the time of their visitation. The years of the ministry of Christ and his apostles--the precious last years of grace to the chosen people--they spent in plotting the destruction of the Lord's messengers. Earthly ambitions absorbed them, and the offer of the spiritual kingdom came to them in vain. So today the kingdom of this world absorbs men's thoughts, and there are few who take heed to the rapidly fulfilling prophecies, and the tokens of the swift-coming kingdom of God.  {RH, November 13, 1913 par. 8}
[RH, November 13, 1913 par. 9]          Christ tells us when the day of his kingdom shall be ushered in. He does not say that all the world will be converted, but that "this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." By giving the gospel to the world, it is in our power to hasten the coming of the day of God. Had the church of Christ done her appointed work as the Lord ordained, the whole world would before this have been warned, and the Lord Jesus would have come to the earth in power and great glory.  {RH, November 13, 1913 par. 9}
[RH, November 13, 1913 par. 10]          Living power must attend the message of Christ's second appearing. We must not rest until we see many souls converted to the blessed hope of the Lord's return. In the days of the apostles the message that they bore wrought a real work, turning souls from idols to serve the living God. The work to be done today is just as real, and the truth is just as much truth; only we are to give the message with as much more earnestness as the coming of the Lord is nearer. The message for this time is positive, simple, and of the deepest importance. We must act like men and women who believe it. Waiting, watching, working, praying, warning the world--this is our work.  {RH, November 13, 1913 par. 10}
[RH, November 13, 1913 par. 11]          When Christ came to this earth the first time, he came in lowliness and obscurity, and his life here was one of suffering and poverty. He was a man of sorrows and acquainted with grief. Men hid as it were their faces from him, and at the last they crucified him. Still bearing humanity he ascended to heaven, triumphant and victorious. He has taken the blood of the atonement, sprinkled it upon the mercy-seat and his own garments, and blessed the people. Soon he will appear the second time to declare that there is no more sacrifice for sin.  {RH, November 13, 1913 par. 11}
[RH, November 13, 1913 par. 12]          At his second coming all will be changed. Not as a prisoner surrounded by a rabble will men see him, but as heaven's King. Christ will come in his own glory, in the glory of his Father, and in the glory of the holy angels. Ten thousand times ten thousand and thousands of thousands of angels, the beautiful, triumphant sons of God, possessing surpassing loveliness and glory, will escort him on his way. In the place of a crown of thorns, he will wear a crown of glory--a crown within a crown. In the place of that old purple robe, he will be clothed in a garment of whitest white, "so as no fuller on earth can white" it. And on his vesture and on his thigh a name will be written, "King of kings, and Lord of lords."  {RH, November 13, 1913 par. 12}
[RH, November 13, 1913 par. 13]          Then the last trump will sound, the voice of God will speak, and the whole earth, from the summits of the loftiest mountains to the lowest recesses of the deepest mines, will hear that voice. It will be heard in the dungeons of men, in the caverns of the deep, in the rocks and caves of the earth, and it will be obeyed. It is the same voice that said, "Come unto me, all ye that labor and are heavy-laden, and I will give you rest,"--the same voice that said, "Thy sins be forgiven thee." And those who obeyed that voice when it said, "If any man will come after me, let him deny himself, and take up his cross, and follow me," will now hear the words, "Well done, thou good and faithful servant, enter thou into the joy of thy Lord." To them that voice will mean rest, peace, and everlasting life. They will recognize it as the voice of the One who has been touched with the feeling of their infirmities.  {RH, November 13, 1913 par. 13}
[RH, November 13, 1913 par. 14]          And those who pierced the Saviour, those who scourged and crucified him, will also be raised, to behold him whom they mocked and despised coming in the clouds of heaven, attended by the angelic host. Before the priests and rulers will rise the scene in the judgment-hall. Every circumstance will appear as if written in letters of fire. Then those who prayed, "His blood be on us, and on our children," will receive the answer to their prayer. Then those who have chosen to war against God will know and understand what they, poor, feeble, finite beings, have been fighting against. In agony and horror they will cry 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?  {RH, November 13, 1913 par. 14}
[RH, November 13, 1913 par. 15]          While the world is plunged in darkness, there will be light in every dwelling of the saints. They will catch the first light of his second appearing. The unsullied light will shine from his splendor, and Christ the Redeemer will be admired by all who have served him. While the wicked flee from his presence, Christ's followers will rejoice. The patriarch Job, looking down to the time of Christ's second advent, said: "Whom I shall see for myself, and mine eyes shall behold, and not a stranger." To his faithful followers Christ has been a daily companion, a familiar friend. They have lived in close, constant communion with God. Upon them the glory of the Lord has risen. In them the light of the knowledge of the glory of God in the face of Jesus Christ has been reflected. Now they rejoice in the undimmed rays of the brightness and glory of the King in his majesty. They are prepared for the communion of heaven; for they have heaven in their hearts.  {RH, November 13, 1913 par. 15}
[RH, November 13, 1913 par. 16]          With uplifted heads, with the bright beams of the Sun of Righteousness shining upon them, with rejoicing that their redemption draweth nigh, they go forth to meet the Bridegroom, saying, "Lo, this is our God; we have waited for him, and he will save us."  {RH, November 13, 1913 par. 16}
[RH, November 13, 1913 par. 17]          "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. . . . And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb." "He is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful."  {RH, November 13, 1913 par. 17}
[RH, November 13, 1913 par. 18]          More than eighteen hundred years have passed since the Saviour gave the promise of his coming. Throughout the centuries his words have filled with courage the hearts of his faithful ones. The promise has not yet been fulfilled the Life-giver's voice has not yet called the sleeping saints from their graves; but none the less sure is the word that has been spoken. In his own time God will fulfill his word. Shall any become weary now? Shall we lose our hold on faith when we are so near the eternal world? Shall any say, The city is a great way off?--No, no. A little longer, and we shall see the King in his beauty. A little longer, and he will wipe all tears from our eyes. A little longer, and he will present us "faultless before the presence of his glory with exceeding joy."  {RH, November 13, 1913 par. 18}
[RH, November 13, 1913 par. 19]          All heaven is astir, engaged in preparing for the day of God's vengeance, the day of Zion's deliverance. The time of tarrying is almost ended. The pilgrims and strangers who have so long been seeking a better country are almost home. I feel as if I must cry aloud, Homeward bound! Rapidly we are nearing the time when Christ will come to gather his redeemed to himself. Then by innumerable voices will be sung the song, "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God."  {RH, November 13, 1913 par. 19}
[RH, November 13, 1913 par. 20]          "The ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away."  {RH, November 13, 1913 par. 20}
[RH, November 13, 1913 par. 21]          "Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless."  {RH, November 13, 1913 par. 21}
[RH, November 13, 1913 par. 22]          (Here let the offering for missions be gathered. The isolated believers who read this should send their gifts to their church or conference treasury.)                                                    -    {RH, November 13, 1913 par. 22}
[RH, November 20, 1913 par. 1]       November 20, 1913 "In the Spirit and Power of Elias"    (Concluded)    Mrs. E. G. White         During the Christian dispensation the great enemy of man's happiness has made the Sabbath of the fourth commandment an object of special attack. Satan says: "I will work at cross purposes with God. I will empower my followers to set aside God's memorial, the seventh-day Sabbath. Thus I will show the world that the day sanctified and blessed by God has been changed. That day shall not live in the minds of the people. I will obliterate the memory of it. I will place in its stead a day that does not bear the credentials of God, a day that cannot be a sign between God and his people. I will lead those who accept this day to place upon it the sanctity that God placed upon the seventh day.  {RH, November 20, 1913 par. 1}
[RH, November 20, 1913 par. 2]          "Through my vicegerent I will exalt myself. The first day will be extolled, and the Protestant world will receive this spurious sabbath as genuine. Through the non-observance of the Sabbath that God instituted I will bring his law into contempt. The words, `A sign between Me and you throughout your generations,' I will make to serve on the side of my sabbath.  {RH, November 20, 1913 par. 2}
[RH, November 20, 1913 par. 3]          "Thus the world will become mine I will be the ruler of the earth, the prince of the world. I will so control the minds under my power that God's Sabbath will be a special object of contempt. A sign? I will make the observance of the seventh day a sign of disloyalty to the authorities of earth. Human laws will be made so stringent that men and women will not dare to observe the seventh-day Sabbath. For fear of wanting food and clothing they will join with the world in transgressing God's law. The earth will be wholly under my dominion."  {RH, November 20, 1913 par. 3}
[RH, November 20, 1913 par. 4]          Through the setting up of a false sabbath the enemy has succeeded in turning the sign-board around, so that it points toward the path of disobedience. He has insulted Jehovah by attempting to set aside a plain "Thus saith the Lord." He has thought to change times and laws. But has he really succeeded in changing God's law? The words of the thirty-first chapter of Exodus are the answer. He who is the same yesterday, today, and forever has declared of the seventh-day Sabbath: "It is a sign between me and you throughout your generations." "It is a sign. . . . forever." Exodus 31:13, 17.  {RH, November 20, 1913 par. 4}
[RH, November 20, 1913 par. 5]          The changed sign-post is pointing the wrong way, but God has not changed. He is still the mighty God of Israel. "Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity." And he is just as jealous for his law now as he was in the days of Ahab and Elijah.  {RH, November 20, 1913 par. 5}
[RH, November 20, 1913 par. 6]          But how that law is disregarded! This is a truth-hating, Bible-neglecting, froward generation. Many do not hesitate to sneer at the Word of God; those who believe that Word just as it reads are held up to ridicule. Jesus sees the world filled with ingratitude, formalism, insincerity, pride, and apostasy. He sees his love despised, his law rejected, his ambassadors treated with indifference. Jesus has spoken by mercies, but these mercies have been unacknowledged; he has spoken by warnings, but these warnings have been unheeded. The temple courts of the human soul have been turned into places of unholy traffic. Selfishness, envy, pride, malice--all are cherished.  {RH, November 20, 1913 par. 6}
[RH, November 20, 1913 par. 7]          Behold the world today, in open rebellion against God. Behold the disregard of the Sabbath commandment. Behold the growing contempt for law and order, directly traceable to a violation of the plain commands of Jehovah. Behold the violence and crime that have resulted from a turning aside from the path of obedience. Behold the wretchedness and misery of multitudes who worship at the shrine of idols, and who seek in vain for happiness and peace.  {RH, November 20, 1913 par. 7}
[RH, November 20, 1913 par. 8]          Behold also the daring impiety of those who, while enacting laws to safeguard the supposed sanctity of the first day of the week at the same time are making laws legalizing the liquor traffic. Wise above that which is written, they attempt to coerce the consciences of men, while lending their sanction to a curse that brutalizes and destroys the beings created in the image of God. It is Satan himself who inspires such legislation. He well knows that the curse of God will rest on those who exalt human enactments above the divine; and he does all in his power to lead men into the broad road that ends in destruction.  {RH, November 20, 1913 par. 8}
[RH, November 20, 1913 par. 9]          It is a terrible thing to place a sabbath of man's devising where the Lord's memorial of creation should be. It is a terrible thing for men to arrogate to themselves the power to set aside the day that God has declared holy and put in its place a common working-day. And it is still more terrible to try to compel men to respect and reverence this day, while at the same time those who thus try to enforce its observance are trampling under their feet the seventh-day Sabbath.  {RH, November 20, 1913 par. 9}
[RH, November 20, 1913 par. 10]          So long have men worshiped human opinions and human institutions that almost the whole world is following after idols. And he who has endeavored to change God's law is using every deceptive artifice to induce men and women to array themselves against God and against the sign by which the righteous are known. But the Lord will not always suffer his law to be broken and despised with impunity. There is a time coming when "the lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day." Skepticism may treat the claims of God's law with jests, scoffing, and denial. The spirit of worldliness may contaminate the many and control the few; the cause of God may hold its ground only by great exertion and continual sacrifice, yet in the end it will triumph gloriously.  {RH, November 20, 1913 par. 10}
[RH, November 20, 1913 par. 11]          In the closing work of God in the earth the standard of his law will be exalted. False religion may prevail, iniquity abound, the love of many wax cold, the cross of Calvary be lost sight of, and darkness, like the pall of death, may spread over the world. The whole force of the popular current may be turned against the truth, plot after plot may be formed to overthrow the people of God; but in the hour of greatest peril the God of Elijah will raise up human instrumentalities to bear a message that will not be silenced. In the great cities of the land, and in the places where men have gone to the greatest lengths in speaking against the Most High, the voice of stern rebuke will be heard. Boldly will men of God's appointment denounce the union of the church with the world. Fearlessly they will call upon men and women to turn from the observance of a man-made institution to the observance of the true Sabbath. "Fear God, and give glory to him," they will proclaim to every nation; "for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of waters. . . . 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."  {RH, November 20, 1913 par. 11}
[RH, November 20, 1913 par. 12]          God has not altered the thing that has gone out of his lips. His word will stand fast forever, as unalterable as his throne. At the judgment, when every case shall be decided in the courts of heaven, this covenant will be brought forth, plainly written with the finger of God. The world will be arraigned before the bar of Infinite Justice to receive sentence.  {RH, November 20, 1913 par. 12}
[RH, November 20, 1913 par. 13]          Today, as in the days of Elijah, the line of demarcation between God's commandment-keeping people and the worshipers of false gods is clearly drawn. "How long halt ye between two opinions?" Elijah cried; "if the Lord be God, follow him: but if Baal, then follow him." 1 Kings 18:21. And the message for today is, "Babylon the great is fallen, is fallen." "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." Revelation 18:2, 4, 5.  {RH, November 20, 1913 par. 13}
[RH, November 20, 1913 par. 14]          The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who step by step have yielded to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment and death. At this time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ's righteousness, will then appear in the shame of their own nakedness.  {RH, November 20, 1913 par. 14}
[RH, November 20, 1913 par. 15]          Among earth's inhabitants, scattered in every land, there are those who have not bowed the knee to Baal. Like the stars of heaven, which appear only at night, these faithful ones will shine forth when darkness covers the earth, and gross darkness the people. In heathen Africa, in the Catholic lands of Europe and of South America, in China, in India, in the islands of the sea, and in all the dark corners of the earth, God has in reserve a firmament of chosen ones that will yet shine forth amidst the darkness, revealing clearly to an apostate world the transforming power of obedience to his law. Even now they are appearing in every nation, among every tongue and people, and in the hour of deepest apostasy, when Satan's supreme effort is made to "cause all, both small and great, rich and poor, free and bond," to receive under penalty of death the sign of allegiance to a false rest day, these faithful ones, "blameless and harmless, the sons of God, without rebuke," will "shine as lights in the world." The darker the night the more brilliantly will they shine.  {RH, November 20, 1913 par. 15}
[RH, November 20, 1913 par. 16]          What strange work Elijah would have done in numbering Israel at the time when God's judgments were falling upon the backsliding people! He could count only one on the Lord's side. But when he said, " I, even I only, am left; and they seek my life," the word of the Lord surprised him, "Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal."  {RH, November 20, 1913 par. 16}
[RH, November 20, 1913 par. 17]          Then let no man attempt to number Israel today, but let every one have a heart of flesh, a heart of tender sympathy, a heart that, like the heart of Christ, reaches out for the salvation of a lost world.                                                    -    {RH, November 20, 1913 par. 17}
[RH, December 4, 1913 par. 1]       December 4, 1913 "Nineveh, That Great City"    Mrs. E. G. White         Among the cities of the ancient world, one of the greatest was Nineveh, on the fertile bank of the Tigris, over two hundred miles to the northward of Babylon. Founded about the time of the dispersion from the tower of Babel, it had become "an exceeding great city of three days' journey." Jonah 3:3. In the days of divided Israel it was the capital of the Assyrian realm.  {RH, December 4, 1913 par. 1}
[RH, December 4, 1913 par. 2]          Nineveh, in the time of its greatest temporal prosperity, was a center of crime and wickedness. Inspiration declared it to be "the bloody city . . . full of lies and robbery." Nahum 3:1. Those in a position to know, acknowledged that one of the leading characteristics of its inhabitants was violence. Jonah 3:8. In figurative language the prophet Nahum compared the Ninevites to a cruel, ravenous lion, who "did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravin." Nahum 2:12. "Upon whom," the prophet inquired, "hath not thy wickedness passed continually?" Nahum 3:19.  {RH, December 4, 1913 par. 2}
[RH, December 4, 1913 par. 3]          Notwithstanding this prevalence of iniquity, He who is "no respecter of persons" (Acts 10:34) perceived in that city many who were reaching out after something better and higher, and who, if granted opportunity to hear messages of warning and entreaty, would gladly put away their evil deeds, and turn to the living God. And so in his wisdom he revealed himself to them in an unmistakable manner, to lead them, if possible, to repentance.  {RH, December 4, 1913 par. 3}
[RH, December 4, 1913 par. 4]          The instrumentality chose of God for this work was Jonah, the son of Amittai, to whom came "the word of the Lord, . . . saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." Jonah 1:1, 2.  {RH, December 4, 1913 par. 4}
[RH, December 4, 1913 par. 5]          As the nature of this commission, with all its difficulties and seeming impossibilities, loomed up before Jonah, he began to question the wisdom of the call. As he questioned, he forgot that the God whom he served was all-wise and all-powerful, and he began to doubt whether he should undertake to carry out such a commission. While he hesitated, still doubting, Satan overwhelmed him with discouragement. Seized with a great dread, he "rose up to flee unto Tarshish." Going down to Joppa, and finding there a ship ready to sail, "he paid the fare thereof, and went down into it, to go with them unto Tarshish." Jonah 1:3.  {RH, December 4, 1913 par. 5}
[RH, December 4, 1913 par. 6]          The responsibility placed upon Jonah, in the charge given him to warn the inhabitants of Nineveh, was indeed great; yet he who had bidden him go was well able to sustain his servant and give him success. Had he obeyed unquestioningly, he would have been spared many bitter experiences, and would have been abundantly blessed. However, the Lord did not desert him in this hour of fearful despair, but led him through a series of trials that revived his confidence in God's power to save, and renewed his determination to obey at any personal sacrifice.  {RH, December 4, 1913 par. 6}
[RH, December 4, 1913 par. 7]          "The Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep. So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not.  {RH, December 4, 1913 par. 7}
[RH, December 4, 1913 par. 8]          "And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah. Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what people art thou?  {RH, December 4, 1913 par. 8}
[RH, December 4, 1913 par. 9]          "And he said unto them, I am a Hebrew; and I fear the Lord, the God of heaven, which hath made the sea and the dry land.  {RH, December 4, 1913 par. 9}
[RH, December 4, 1913 par. 10]          "Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the Lord, because he had told them.  {RH, December 4, 1913 par. 10}
[RH, December 4, 1913 par. 11]          "Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous. And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you. Nevertheless the men rowed hard to bring it to the land; but they could not: for the sea wrought, and was tempestuous against them. Wherefore they cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O Lord, hast done as it pleased thee.  {RH, December 4, 1913 par. 11}
[RH, December 4, 1913 par. 12]         "So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging.  {RH, December 4, 1913 par. 12}
[RH, December 4, 1913 par. 13]          "Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows.  {RH, December 4, 1913 par. 13}
[RH, December 4, 1913 par. 14]          "Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Then Jonah prayed unto the Lord his God out of the fish's belly and said,--        "I cried by reason of mine affliction unto the Lord,         And he heard me;         Out of the belly of hell cried I,         And thou heardest my voice.         For thou hadst cast me into the deep, in the midst of the seas;         And the floods compassed me about:         All thy billows and thy waves passed over me.         Then I said, I am cast out of thy sight;         Yet I will look again toward thy holy temple.         The waters compassed me about, even to the soul:         The depth closed me round about,         The weeds were wrapped about my head.         I went down to the bottoms of the mountains;         The earth with her bars was about me forever:         Yet hast thou brought up my life from corruption, O Lord my God.         When my soul fainted within me         I remembered the Lord:         And my prayer came in unto thee, into thine holy temple.         They that observe lying vanities         Forsake their own mercy.         But I will sacrifice unto thee with the voice of thanksgiving;         I will pay that that I have vowed.         Salvation is of the Lord."                               Jonah 1:4-17; 2:1-9.  {RH, December 4, 1913 par. 14}
[RH, December 4, 1913 par. 15]         At last Jonah had learned that "Salvation belongeth unto the Lord." Psalms 3:8. "Truly in the Lord our God is the salvation of Israel." Jeremiah 3:23. Men have sold themselves to the enemy of all righteousness. They cannot redeem themselves. Only by accepting Christ as a personal Saviour can human beings be delivered from the power of the enemy.  {RH, December 4, 1913 par. 15}
[RH, December 4, 1913 par. 16]          Man's pride would lead him to seek for salvation in some other way than that devised by God. He is unwilling to be accounted as nothing, unwilling to recognize Christ as the only one who can save to the uttermost. But of Christ it is written, "There is none other name under heaven given among men, whereby we must be saved." "In all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." The one word written above the life that Christ lived in this world in behalf of the fallen race, is "Salvation."  {RH, December 4, 1913 par. 16}
[RH, December 4, 1913 par. 17]          With penitence and a recognition of the saving grace of God, comes deliverance. Jonah was released from the perils surrounding him in the mighty deep, and cast upon the dry land.                              (To be concluded)                                                    -    {RH, December 4, 1913 par. 17}
[RH, December 11, 1913 par. 1]       December 11, 1913 Nineveh, That Great City    (Concluded)    Mrs. E. G. White         Once more the servant of God was entrusted with the commission to warn Nineveh. "The word of the Lord came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee." This time he did not stop to question or doubt, but obeyed unhesitatingly. He "arose, and went unto Nineveh, according to the word of the Lord." Jonah 3:1-3.  {RH, December 11, 1913 par. 1}
[RH, December 11, 1913 par. 2]          As he entered the great city, he began at once to "cry against" it as he had been bidden. Lifting up his voice in warning, he declared, "Yet forty days, and Nineveh shall be overthrown." From street to street he went, all the while sounding this terrible note of warning.  {RH, December 11, 1913 par. 2}
[RH, December 11, 1913 par. 3]          God's message was not given in vain. The warning rang through the streets of the godless city, and was passed from lip to lip, until all the inhabitants had heard the startling pronouncement. The Spirit of God pressed the message home to the heart, and caused multitudes to tremble because of their sins, and to repent in great humiliation.  {RH, December 11, 1913 par. 3}
[RH, December 11, 1913 par. 4]          "The people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?" Jonah 3:5-9.  {RH, December 11, 1913 par. 4}
[RH, December 11, 1913 par. 5]          As kings and nobles, with the common people, the high and the low, "repented at the preaching of Jonas" (Matthew 12:41), and united in crying to the God of heaven, his mercy was granted them. He "saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." Their doom was averted, the God of Israel was exalted and honored throughout the heathen world, and his law was revered.  {RH, December 11, 1913 par. 5}
[RH, December 11, 1913 par. 6]          In this crisis, Jonah should have been the first to rejoice because of God's amazing grace; but, instead, he allowed his mind to dwell upon the possibility of his being regarded as a false prophet. Jealous of his reputation among men, he lost sight of the infinitely greater value of the souls in that wretched city. The compassion shown by God toward the repentant Ninevites "displeased Jonah exceedingly, and he was very angry." "Was not this my saying," he inquired of the Lord, "when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil." Jonah 4:1, 2.  {RH, December 11, 1913 par. 6}
[RH, December 11, 1913 par. 7]          When Jonah learned of God's purpose to spare the city that had corrupted its ways before him, he should have cooperated heartily in this merciful design. But he yielded, to his inclination to question and doubt, and, as the result, was once more overwhelmed with discouragement, and lost sight of the interests of others in his concern over himself. He felt as if he would rather die than live to see the wicked city spared; and in his dissatisfaction he exclaimed, "Now, O Lord, take, I beseech thee, my life from me; for it is better for me to die than to live.  {RH, December 11, 1913 par. 7}
[RH, December 11, 1913 par. 8]          "Then said the Lord, Doest thou well to be angry? So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city. And the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd."  {RH, December 11, 1913 par. 8}
[RH, December 11, 1913 par. 9]          Then the Lord gave Jonah and object-lesson. He "prepared a worm when the morning rose the next day, and it smote the gourd that it withered. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live. And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death.  {RH, December 11, 1913 par. 9}
[RH, December 11, 1913 par. 10]          "Then said the Lord, Thou hast had pity on the gourd, for the which thou hast not labored, neither madest it grow; which came up in a night, and perished in a night; and should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" Jonah 4:3-11.  {RH, December 11, 1913 par. 10}
[RH, December 11, 1913 par. 11]          Though confused, humiliated, and unable to understand God's purpose in sparing Nineveh, Jonah nevertheless had fulfilled the commission given him to warn that great city. The event predicted did not come to pass, yet the message of warning was none the less from God. And it accomplished the purpose God designed it should. The glory of his grace was revealed among the heathen, and when those who had long been sitting "in darkness and in the shadow of death, being bound in affliction and iron," "cried unto the Lord in their trouble, . . . he saved them out of their distresses. He brought them out of darkness and the shadow of death, and brake their bands in sunder." "He sent his word, and healed them, and delivered them from their destructions." Psalms 107:10, 13, 14, 20.  {RH, December 11, 1913 par. 11}
[RH, December 11, 1913 par. 12]          The Saviour, while on earth, recognized the preaching of Jonah as a sign to the Ninevites, as Christ's preaching was a sign to the Jews. "The men of Nineveh," he declared, "shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here." Matthew 12:41.                                                    -    {RH, December 11, 1913 par. 12}
[RH, December 11, 1913 par. 1]       December 11, 1913 Sowing Beside All Waters         The commission that Christ gave to his disciples was not merely for the building up of his cause in a few places. Every nation in the earth was to have the light of sacred truth. The churches that have not been light-bearers to some needy part of the Lord's vineyard have failed to fulfill the commission of Christ.  {RH, December 11, 1913 par. 1}
[RH, December 11, 1913 par. 2]          Had the money and labor that have been given to the cause in other lands been confined to the work in the home land, the church would have lost materially in spiritual life. God has been honored by the work that has been done for the people in distant lands. We must increase our liberalities to missions. And while we increase our labor and gifts for foreign fields, we must not neglect the work that needs to be done at home.  {RH, December 11, 1913 par. 2}
[RH, December 11, 1913 par. 3]          Our field is the world. Repeat it again and again: Our field is the world. We rejoice for those who have made a willing offering of their property to the Lord. We encourage all to help with their means in the cause of God. Christians who are fully awake to the needs of the work will not spend the Lord's money needlessly. They will consider the great missionary field to be worked, and, viewing their obligations in the light of the cross of Calvary, they will consider no sacrifice too great to make for him who gave his life for the life of the world.  {RH, December 11, 1913 par. 3}
[RH, December 11, 1913 par. 4]          The Lord is calling upon his people to take up different lines of missionary work. Church-members are to do evangelistic work in the homes of their friends and neighbors who have not received full evidence of the truth. The presentation of the truth in love and sympathy, from house to house, is in harmony with the instruction that Christ gave to his disciples when he sent them out on their first missionary tour. By songs of praise to God, by humble, heartfelt prayers, by simple presentation of Bible truth in the family circle, many will be reached. The divine Worker will be present to send conviction to hearts. "I am with you alway," is his promise. With the assurance of the abiding presence of such a helper, we may labor with faith and hope and courage.  {RH, December 11, 1913 par. 4}
[RH, December 11, 1913 par. 5]          All who surrender themselves to God in unselfish service for humanity are in cooperation with the Lord of glory. This thought sweetens all toil, it braces the will, it nerves the spirit for whatever may befall. Working with unselfish heart, ennobled by being partakers of Christ's sufferings, sharing his sympathies, they help swell the tide of his joy, and bring honor and praise to his exalted name.  {RH, December 11, 1913 par. 5}
[RH, December 11, 1913 par. 6]          Precious are God's promises to those who minister in his name. He says, "Then shall thy light break forth as the morning, and thine health shall spring forth speedily." Thy light shall "rise in obscurity, and thy darkness be as the noonday: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not."                                                             Mrs. E. G. White.                                                    -    {RH, December 11, 1913 par. 6}
[RH, December 18, 1913 par. 1]       December 18, 1913 Jehoshaphat -- No. 1    Mrs. E. G. White         "In the fourth year of Ahab king of Israel," "Jehoshaphat the son of Asa began to reign over Judah." Until called to the throne at the age of thirty-five, Jehoshaphat had before him the example of his father Asa, who in nearly every crisis had done "that which was right in the eyes of the Lord." Jehoshaphat profited by his early training. During his prosperous reign of twenty-five years he sought to walk "in all the ways of Asa his father; he turned not aside from, it doing that which was right in the eyes of the Lord."  {RH, December 18, 1913 par. 1}
[RH, December 18, 1913 par. 2]          In his effort to rule wisely, Jehoshaphat was troubled over the attitude of some of his subjects toward idolatrous practises. As yet, many of the people "had not prepared their hearts unto the God of their fathers." They "offered and burnt incense yet in the high places;" and the king did not at once destroy these heathen shrines.  {RH, December 18, 1913 par. 2}
[RH, December 18, 1913 par. 3]          Jehoshaphat himself was loyal to God. He "sought not unto Baalim; but sought to the Lord God of his father, and walked in his commandments, and not after the doings of Israel." Because of his integrity, the Lord was with him, and "stablished the kingdom in his hand."  {RH, December 18, 1913 par. 3}
[RH, December 18, 1913 par. 4]          "All Judah brought to Jehoshaphat presents; and he had riches and honor in abundance. And his heart was lifted up in the ways of the Lord." As time passed, and reformations were wrought, the king "took away the high places and groves out of Judah." "And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land."  {RH, December 18, 1913 par. 4}
[RH, December 18, 1913 par. 5]          Throughout the kingdom of Judah, the people were in need of instruction in the law of God. In an understanding of this law lay their safeguard against evils that had hitherto wrought apostasy and rebellion; by conforming their lives to its requirements they would become loyal, law-abiding subjects. Knowing this, Jehoshaphat took steps to insure to his people thorough instruction in the oracles of God. The princes in charge of the different portions of his realm were directed to arrange for the faithful ministry of teaching priests. By royal appointment these instructors, working under the direct supervision of the princes, "went about throughout all the cities of Judah, and taught the people." And as the people endeavored to understand God's requirements and to put away transgression, a religious revival was brought about.  {RH, December 18, 1913 par. 5}
[RH, December 18, 1913 par. 6]          To this wise provision for the spiritual needs of his subjects, Jehoshaphat owed much of his prosperity as a ruler.  {RH, December 18, 1913 par. 6}
[RH, December 18, 1913 par. 7]          Righteousness does indeed exalt nations as well as individuals. In obedience to God's law there is life. In conformity to his requirements there is a transforming power that brings peace and good will among men. If the teachings of God's Word were made the controlling influence in the life of every man and woman, if mind and heart were brought under its restraining power, the evils that now exist in national and social life would find no place. From every home would go forth an influence that would make men and women a power on the side of truth and righteousness.  {RH, December 18, 1913 par. 7}
[RH, December 18, 1913 par. 8]          In the Bible the will of God is revealed. The truths of the Word of God are the utterances of the Most High. He who makes these truths a part of his life becomes in every sense a new creature. He is not given new mental powers, but the darkness that through ignorance and sin has clouded the understanding, is removed. The words, "A new heart also will I give you," mean, "A new mind will I give you." A change of heart is always attended by a clear conviction of Christian duty, an understanding of truth. He who gives the Scriptures close, prayerful attention will gain clear comprehension and sound judgment, as if in turning to God he had reached a higher plane of intelligence.  {RH, December 18, 1913 par. 8}
[RH, December 18, 1913 par. 9]          The Bible contains the principles that lie at the foundation of all true greatness, all true prosperity, whether for the individual or for the nation. The nation that gives free room for the circulation of the Scriptures opens the way for the minds of the people to develop and expand. The reading of the Scriptures causes light to shine into the darkness. As the Word of God is searched, lifegiving truths are found. In the lives of those who heed its teachings there will be an undercurrent of happiness that will bless all with whom they are brought in contact.  {RH, December 18, 1913 par. 9}
[RH, December 18, 1913 par. 10]          For many years Jehoshaphat was allowed to live in peace, unmolested by the surrounding nations. "The fear of the Lord fell upon all the kingdoms of the land that were round about Judah." From Philistia he received tribute-money and presents; from Arabia, large flocks of sheep and goats. "Jehoshaphat waxed great exceedingly; and he built in Judah castles, and cities of store. . . . Men of war, mighty men of valor, . . . waited on the king, beside those whom the king put in the fenced cities throughout all Judah." Blessed with "riches and honor in abundance," he was enabled to wield a mighty influence for truth and righteousness.                                                    -    {RH, December 18, 1913 par. 10}
[RH, December 25, 1913 par. 1]       December 25, 1913 Jehoshaphat -- No. 2    Mrs. E. G. White         Some years after coming to the throne, Jehoshaphat, now in the height of his prosperity, consented to the marriage of his son Jehoram to Athaliah, daughter of Ahab and Jezebel. By this union there was formed between the kingdoms of Judah and Israel an alliance which was not in the order of God, and which in times of crises brought disaster to the king of Judah and to many of his subjects.  {RH, December 25, 1913 par. 1}
[RH, December 25, 1913 par. 2]          On one occasion, Jehoshaphat visited the king of Israel at Samaria. In honor of his royal guest, "Ahab killed sheep and oxen for him in abundance, and for the people that he had with him;" and against his better judgment, Jehoshaphat was persuaded to unite with Ahab in an effort to regain from the Syrians by force of arms Ramoth, one of the old cities of refuge, which, Ahab declared, rightfully belonged to the Israelites.  {RH, December 25, 1913 par. 2}
[RH, December 25, 1913 par. 3]          Jehoshaphat had rashly promised to join the king of Israel in his war against the Syrians; but before setting out, he desired to know the will of God concerning the undertaking. "Inquire, I pray thee, at the word of the Lord today," he said to Ahab. In response to the request, Ahab called together four hundred of the false prophets of Samaria, and said to them, "Shall we go to Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for God will deliver it into the king's hand." But Jeshoshaphat was not satisfied. "Is there not here a prophet of the Lord," he asked, "that we might inquire of him?" Ahab answered, "There is yet one man, Micaiah the son of Imlah, by whom we may inquire of the Lord: but I hate him; for he doth not prophesy good concerning me, but evil." Jehoshaphat was firm in his request that the man of God be called; and upon appearing before them and being adjured by Ahab to tell "nothing but that which is true, in the name of the Lord," Micaiah said, "I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the Lord said, These have no master: let them return every man to his house in peace."  {RH, December 25, 1913 par. 3}
[RH, December 25, 1913 par. 4]          The words of the prophet should have been enough to show the kings that their project was not favored by Heaven; but neither ruler felt inclined to heed the warning. Ahab had marked out his course, and he was determined to follow it. Jehoshaphat in a moment of weakness had said, "We will be with thee in the war," and he was reluctant to withdraw his forces after promising help. "So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead."  {RH, December 25, 1913 par. 4}
[RH, December 25, 1913 par. 5]          During the battle that followed, Ahab was shot by an arrow, and at eventide he died. "There went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country." Thus was fulfilled the word of the prophet.  {RH, December 25, 1913 par. 5}
[RH, December 25, 1913 par. 6]          From this disastrous battle Jehoshaphat returned to Jerusalem. As he approached the city, "Jehu the son of Hanani the seer" met him with the reproof: "Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord. Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God."  {RH, December 25, 1913 par. 6}
[RH, December 25, 1913 par. 7]          The later years of Jehoshaphat's reign were largely devoted to an effort to bring about further reforms throughout the land of Judah. The king "went out again through the people from Beersheba to mount Ephraim, and brought them back unto the Lord God of their fathers."  {RH, December 25, 1913 par. 7}
[RH, December 25, 1913 par. 8]          One important step in this work was the establishment and maintenance of efficient courts of justice. The king "set judges in the land throughout all the fenced cities of Judah, city by city, and said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts."  {RH, December 25, 1913 par. 8}
[RH, December 25, 1913 par. 9]          The judicial system in Judah was perfected by the founding of a court of appeal at Jerusalem, where Jehoshaphat "set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the Lord, and for controversies."  {RH, December 25, 1913 par. 9}
[RH, December 25, 1913 par. 10]          The king solemnly charged these judges to be faithful. "Thus shalt ye do in the fear of the Lord, faithfully, and with a perfect heart," he declared to them. "And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the Lord, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass.  {RH, December 25, 1913 par. 10}
[RH, December 25, 1913 par. 11]          "And, behold, Amariah the chief priest is over you in all matters of the Lord; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you.  {RH, December 25, 1913 par. 11}
[RH, December 25, 1913 par. 12]          "Deal courageously, and the Lord shall be with the good."  {RH, December 25, 1913 par. 12}
[RH, December 25, 1913 par. 13]          In his careful safeguarding of the rights and liberties of his subjects, Jehoshaphat emphasized the consideration that every member of the human family receives from the God of justice, who rules over all. "God standeth in the congregation of the mighty; he judgeth among the gods." And those who are appointed to act as judges, under him, are to "defend the poor and fatherless;" they are to "do justice to the afflicted and needy," and "rid them out of the hand of the wicked."                                                    -    {RH, December 25, 1913 par. 13}
[RH, January 1, 1914 par. 1]       January 1, 1914 Jehoshaphat -- No. 3    Mrs. E. G. White         Toward the close of his reign, Jehoshaphat's kingdom was invaded by an army before whose approach the inhabitants of the land had reason to tremble. "The children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle." Tidings of this invasion reached the king through a messenger, who appeared with the startling word, "There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazon-tamer, which is En-gedi."  {RH, January 1, 1914 par. 1}
[RH, January 1, 1914 par. 2]          Jehoshaphat was a man of courage and valor. For years he had been strengthening his armies and his fortified cities. He was well prepared to meet almost any foe; yet in this crisis he did not put his trust in the arm of flesh. Not by disciplined armies and fenced cities, but by a living faith in the God of Israel could he hope to gain the victory over these heathen who boasted of their power to humble Judah in the eyes of the nations.  {RH, January 1, 1914 par. 2}
[RH, January 1, 1914 par. 3]          "Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together, to ask help of the Lord: even out of all the cities of Judah they came to seek the Lord."  {RH, January 1, 1914 par. 3}
[RH, January 1, 1914 par. 4]          And Jehoshaphat, standing in the temple court before his people, poured out his soul in prayer, pleading God's promises, with confession of Israel's helplessness.  {RH, January 1, 1914 par. 4}
[RH, January 1, 1914 par. 5]          "O Lord God of our fathers," he said, "art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee? 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, saying, If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.  {RH, January 1, 1914 par. 5}
[RH, January 1, 1914 par. 6]          "And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not; behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee."  {RH, January 1, 1914 par. 6}
[RH, January 1, 1914 par. 7]          With confidence Jehoshaphat could say to the Lord, "Our eyes are upon thee." For years he had taught the people that their strength was in the God of Israel, the One who in past ages had so often interposed to save his chosen ones from utter destruction; and now, when the kingdom was in peril, Jehoshaphat did not stand alone; "all Judah stood before the Lord, with their little ones, their wives, and their children." Unitedly they fasted and prayed. Unitedly they besought the Lord to put their enemies to confusion, that the name of Jehovah might be glorified.        "Keep not thou silence, O God:         Hold not thy peace, and be not still, O God.         For, lo, thine enemies make a tumult:         And they that hate thee have lifted up the head.         They have taken crafty counsel against thy people,         And consulted against thy hidden ones.         They have said, Come, and let us cut them off from being a nation:         That the name of Israel may be no more in remembrance.         For they have consulted together with one consent:         They are confederate against thee:         The tabernacles of Edom, and the Ishmaelites;         Of Moab, and the Hagarenes;         Gebal, and Ammon, and Amalek; . . .         Do unto them as unto the Midianites;         As to Sisera, as to Jabin, at the brook of Kison:         Which perished at En-dor: . . .         Fill their faces with shame;         That they may seek thy name, O Lord.         Let them be confounded and troubled forever;         Yea, let them be put to shame, and perish:         That men may know that thou, whose name alone is Jehovah,         Art the Most High over all the earth."  {RH, January 1, 1914 par. 7}
[RH, January 1, 1914 par. 8]          As the people joined with their king in humbling themselves before God and asking him for help, the Spirit of the Lord came upon Jahaziel, "a Levite of the sons of Asaph," and he said:--  {RH, January 1, 1914 par. 8}
[RH, January 1, 1914 par. 9]          "Harken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the Lord unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's. Tomorrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel. Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; tomorrow go out against them: for the Lord will be with you.  {RH, January 1, 1914 par. 9}
[RH, January 1, 1914 par. 10]          "And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the Lord, worshiping the Lord. And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the Lord God of Israel with a loud voice on high.  {RH, January 1, 1914 par. 10}
[RH, January 1, 1914 par. 11]          "And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. And when he had consulted with the people, he appointed singers unto the Lord, and that should praise the beauty of holiness." These singers went before the army, lifting their voices in praise to God, praising him for the victory promised.  {RH, January 1, 1914 par. 11}
[RH, January 1, 1914 par. 12]          And "the Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.  {RH, January 1, 1914 par. 12}
[RH, January 1, 1914 par. 13]          "And when Judah came toward the watchtower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped."  {RH, January 1, 1914 par. 13}
[RH, January 1, 1914 par. 14]          God was the strength of Judah in this battle, and he is the strength of his people today. We are not to trust in princes, nor set men in the place of God. We are to remember that human beings are fallible and erring, and that he who has all power is their strong tower of defense. In every emergency they are to feel that the battle is his. His resources are limitless, and apparent impossibilities will make the victory all the greater.        "Save us, O God of our salvation,         And gather us together,         And deliver us from the heathen,         That we may give thanks to thy holy name,         And glory in thy praise."  {RH, January 1, 1914 par. 14}
[RH, January 1, 1914 par. 15]          Laden with spoil, the armies of Judah, with Jehoshaphat "in the forefront," returned home "with joy; for the Lord had made them to rejoice over their enemies. And they came to Jerusalem with psalteries and harps and trumpets unto the house of the Lord." They had come for rejoicing. In obedience to the command, "Stand ye still, and see the salvation of the Lord: . . . . fear not, nor be dismayed," they had put their trust wholly in God; and he had proved their fortress and their deliverer. Now they could sing with understanding the inspired hymns of David: --        "God is our refuge and strength,         A very present help in trouble. . . .         He breaketh the bow, and cutteth the spear in sunder;         He burneth the chariot in the fire.         Be still, and know that I am God:         I will be exalted among the heathen,         I will be exalted in the earth.         The Lord of hosts is with us;         The God of Jacob is our refuge."            "O clap your hands, all ye people;         Shout unto God with the voice of triumph.         For the Lord most high is terrible;         He is a great King over all the earth.         He shall subdue the people under us,         And the nations under our feet.         He shall choose our inheritance for us,         The excellency of Jacob whom he loved. . . .            "Sing praises to God, sing praises:         Sing praises unto our King, sing praises.         For God is the King of all the earth:         Sing ye praises with understanding.         God reigneth over the heathen:         God sitteth upon the throne of his holiness.         The princes of the people are gathered together,         Even the people of the God of Abraham:         For the shields of the earth belong unto God:         He is greatly exalted."            "According to thy name, O God,         So is thy praise unto the ends of the earth:         Thy right hand is full of righteousness.         Let mount Zion rejoice,         Let the daughters of Judah be glad,         Because of thy judgments. . . .            "This God is our God forever and ever:         He will be our guide even unto death."  {RH, January 1, 1914 par. 15}
[RH, January 1, 1914 par. 16]          Through the faith of Judah's ruler and of his armies, "the fear of God was on all the kingdoms of those countries, when they had heard that the Lord fought against the enemies of Israel. So the realm of Jehoshaphat was quiet: for his God gave him rest."                                                    -    {RH, January 1, 1914 par. 16}
[RH, January 8, 1914 par. 1]       January 8, 1914 The Fall of the House of Ahab    Mrs. E. G. White         The evil influence that from the first Jezebel had exercised over Ahab continued during the later years of his life, and bore fruit in deeds of shame and violence such as have seldom been equaled in sacred history. "There was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up."  {RH, January 8, 1914 par. 1}
[RH, January 8, 1914 par. 2]          Naturally of a covetous disposition, Ahab, strengthened and sustained in wrongdoing by Jezebel, had followed the dictates of his evil heart until he was fully controlled by the spirit of selfishness. He could not brook any refusal of his wishes; he felt that the things he desired should by right be his.  {RH, January 8, 1914 par. 2}
[RH, January 8, 1914 par. 3]          Hard by the palace of the king was a vineyard belonging to Naboth, a Jezreelite. Ahab set his heart on possessing this vineyard, and he proposed to buy it or else to give in exchange for it another piece of land. "Give me thy vineyard," he said to Naboth, "that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money."  {RH, January 8, 1914 par. 3}
[RH, January 8, 1914 par. 4]          Naboth valued his vineyard highly because it had belonged to his fathers, and he refused to part with it. "The Lord forbid it me," he said to Ahab, "that I should give the inheritance of my fathers unto thee." According to the Levitical code, no land could be transferred permanently by sale or exchange; every one of the children of Israel must "keep himself to the inheritance of the tribe of his fathers."  {RH, January 8, 1914 par. 4}
[RH, January 8, 1914 par. 5]          Naboth's refusal made the selfish monarch ill. "Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him. . . . And he laid him down upon his bed, and turned away his face, and would eat no bread."  {RH, January 8, 1914 par. 5}
[RH, January 8, 1914 par. 6]          Jezebel soon learned the particulars, and indignant that any one should refuse the request of the king, she assured Ahab that he need no longer be sad. "Dost thou now govern the kingdom of Israel?" she said. "Arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite."  {RH, January 8, 1914 par. 6}
[RH, January 8, 1914 par. 7]          The king cared not by what means his wife accomplished the desired object, and Jezebel immediately proceeded to carry out her wicked purpose. She wrote letters in the name of the king, sealed them with his signet, and sent them to the elders and nobles of the city where Naboth dwelt, saying, "Proclaim a fast, and set Naboth on high among the people: and set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die."  {RH, January 8, 1914 par. 7}
[RH, January 8, 1914 par. 8]          The command was obeyed. "The men of his city, even the elders and the nobles . . . did as Jezebel had . . . written in the letters which she had sent unto them." Then Jezebel went to the king, and bade him arise and take the vineyard. And Ahab, heedless of consequences, blindly followed her counsel, and went down to take possession of the coveted property.  {RH, January 8, 1914 par. 8}
[RH, January 8, 1914 par. 9]          The king was not allowed to enjoy unrebuked that which he had gained by fraud and bloodshed. "The word of the Lord came to Elijah the Tishbite, saying, Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. And thou shalt speak unto him, saying, Thus saith the Lord, Hast thou killed, and also taken possession?" And the Lord further instructed Elijah to pronounce upon Ahab a terrible judgment for his wicked course.  {RH, January 8, 1914 par. 9}
[RH, January 8, 1914 par. 10]          The prophet hastened to carry out the divine command. The guilty ruler, meeting the stern messenger of Jehovah face to face in the vineyard that had belonged to Naboth, gave voice to his startled fear in the word, "Hast thou found me, O mine enemy?"  {RH, January 8, 1914 par. 10}
[RH, January 8, 1914 par. 11]          Fearlessly the messenger of the Lord replied, "I have found thee: because thou hast sold thyself to work evil in the sight of the Lord. Behold, I will bring evil upon thee, and will take away thy posterity." No mercy was to be shown: the house of Ahab was to be utterly destroyed, "like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah," the Lord declared through his servant, "for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.  {RH, January 8, 1914 par. 11}
[RH, January 8, 1914 par. 12]          "And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat."  {RH, January 8, 1914 par. 12}
[RH, January 8, 1914 par. 13]          When the king heard this fearful message, "he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.  {RH, January 8, 1914 par. 13}
[RH, January 8, 1914 par. 14]          "And the word of the Lord came to Elijah the Tishbite, saying, Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house."  {RH, January 8, 1914 par. 14}
[RH, January 8, 1914 par. 15]          Less than three years later, King Ahab met his death at the hands of the Syrians, and Ahaziah, his son, became his successor.                              (To be continued)                                                    -    {RH, January 8, 1914 par. 15}
[RH, January 15, 1914 par. 1]       January 15, 1914 The Fall of the House of Ahab    (Continued)    Mrs. E. G. White         Ahaziah, Ahab's successor, "did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam." "He served Baal, and worshiped him, and provoked to anger the Lord God of Israel," as his father Ahab had done. But judgments followed close upon the sins of the rebellious king. A war with Moab, and then an accident by which his own life was threatened, attested to God's wrath against him.  {RH, January 15, 1914 par. 1}
[RH, January 15, 1914 par. 2]          Falling "through a lattice in his upper chamber," Ahaziah, seriously injured and fearful of the possible outcome, sent some of his servants to make inquiry of Baal-zebub, the god of Ekron, whether or not he would recover. These messengers were met by Elijah, with the words of stern rebuke, "Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." Saying this, Elijah departed.  {RH, January 15, 1914 par. 2}
[RH, January 15, 1914 par. 3]          The astonished messengers hastened back to the king, and repeated to him the words of the prophet. The king inquired, "What manner of man was he?" They answered, "He was an hairy man, and girt with a girdle of leather about his loins." "It is Elijah the Tishbite," Ahaziah exclaimed. He knew that if the stranger whom his messengers had met was indeed Elijah, the words of doom pronounced would surely come to pass. Anxious to avert, if possible, the threatened judgment, he determined to send for Elijah.  {RH, January 15, 1914 par. 3}
[RH, January 15, 1914 par. 4]          Twice Ahaziah sent a company of soldiers to intimidate the prophet, and twice the wrath of an offended God fell upon them in judgments. The third company of soldiers humbled themselves before God; and their captain, as he approached the Lord's messenger, "fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight."  {RH, January 15, 1914 par. 4}
[RH, January 15, 1914 par. 5]          "The angel of the Lord said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king. And he said unto him, Thus saith the Lord, Forasmuch as thou hast sent messengers to inquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to inquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shall surely die."  {RH, January 15, 1914 par. 5}
[RH, January 15, 1914 par. 6]          During his father's reign, Ahaziah had witnessed the wondrous works of the Most High. He had seen the terrible evidences that God had given apostate Israel of the way in which he regards those who set aside the binding claims of his law. All this Ahaziah knew, yet he acted as if these awful realities, even the fearful end of his own father, were but idle tales. Instead of humbling his heart before the Lord, he followed after Baal, until he ventured upon this his most daring act of impiety.  {RH, January 15, 1914 par. 6}
[RH, January 15, 1914 par. 7]          The god of Ekron was supposed to give information, through the medium of its priests, concerning future events. Large numbers of people went to inquire of it; but the predictions there uttered and the information given, proceeded directly from the prince of darkness.  {RH, January 15, 1914 par. 7}
[RH, January 15, 1914 par. 8]          The history of King Ahaziah's sin and its punishment has in it a warning which none can disregard with impunity. Men today may not pay homage to heathen gods, yet thousands are worshiping at Satan's shrine as verily as did the king of Israel. The spirit of idolatry is rife in the world today, though under the influence of science and education it has assumed forms more refined and attractive than in the days when Ahaziah sought to the god of Ekron. Every day adds its sorrowful evidence that faith in the sure word of prophecy is decreasing, and that in its stead superstition and satanic witchery are captivating the minds of many. All who do not earnestly search the Scriptures, submitting every desire and purpose of the life to that unerring test; all who do not seek God in prayer for a knowledge of truth, will surely wander from the right path, and fall under the deception of Satan.  {RH, January 15, 1914 par. 8}
[RH, January 15, 1914 par. 9]          Today the mysteries of heathen worship are replaced by the secret associations and seances, the obscurities and wonders, of Spiritualistic mediums. The disclosures of these mediums are eagerly received by thousands who refuse to accept light from God's Word or through his Spirit. Believers in Spiritualism may speak with scorn of the magicians of old but the great deceiver laughs in triumph as they yield to his arts under a different form.  {RH, January 15, 1914 par. 9}
[RH, January 15, 1914 par. 10]          There are many who shrink with horror from the thought of consulting spirit mediums, but who are attracted by more pleasing forms of spiritism, such as the Emmanuel movement. Still others are led astray by the teachings of Christian Science, and by the mysticism of theosophy and other Oriental religions.  {RH, January 15, 1914 par. 10}
[RH, January 15, 1914 par. 11]          The apostles of nearly all forms of spiritism claim to have power to cure the diseased. They attribute their power to electricity, magnetism, the so-called "sympathetic remedies," or to latent forces within the mind of man. And there are not a few, even in this Christian age, who go to these healers, instead of trusting in the power of the living God and the skill of well-qualified Christian physicians. The mother, watching by the sick bed of her child, exclaims, "I can do no more! Is there no physician who has power to restore my child?" She is told of the wonderful cures performed by some clairvoyant or magnetic healer, and she trusts her dear one to his charge, placing it as verily in the hand of Satan as if he were standing by her side. In many instances the future life of the child is controlled by a satanic power, which it seems impossible to break.  {RH, January 15, 1914 par. 11}
[RH, January 15, 1914 par. 12]          God had cause for displeasure at Ahaziah's impiety. What had the Lord not done to win the hearts of the people of Israel, and to inspire them with confidence in himself? For ages he had been giving his people manifestations of unexampled kindness and love. From the beginning, he had shown that his "delights were with the sons of men." He had been a very present help to all who sought him in sincerity. Yet now the king of Israel, turning from God to ask help of the worst enemy of his people, proclaimed to the heathen that he had more confidence in their idols than in the God of heaven. In the same manner do men and women dishonor him when they turn from the Source of strength and wisdom to ask help or counsel from the powers of darkness. If God's wrath was kindled by Ahaziah's act, how does he regard those who, having still greater light, choose to follow a similar course?  {RH, January 15, 1914 par. 12}
[RH, January 15, 1914 par. 13]          Those who give themselves up to the sorcery of Satan, may boast of great benefit received, but does this prove their course to be wise or safe? What if life should be prolonged? What if temporal gain should be secured? Will it pay in the end to have disregarded the will of God? All such apparent gain will prove at last an irrecoverable loss. We cannot with impunity break down a single barrier which God has erected to guard his people from Satan's power.                               (To be concluded)                                                    -    {RH, January 15, 1914 par. 13}
[RH, January 22, 1914 par. 1]       January 22, 1914 The Fall of the House of Ahab    (Concluded)    Mrs. E. G. White         Ahaziah "died according to the word of the Lord which Elijah had spoken." As he had no son, he was succeeded by Jehoram, his brother, who reigned twelve years. Throughout these years his mother, Jezebel, was still living, and she continued to exercise a baleful influence over the affairs of the nation. Idolatrous customs were still practiced by many of the people. Jehoram himself "wrought evil in the sight of the Lord; but not like his father and like his mother: for he put away the image of Baal that his father had made. Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom."  {RH, January 22, 1914 par. 1}
[RH, January 22, 1914 par. 2]          It was during Jehoram's reign over Israel that Jehoshaphat died, and Jehoshaphat's son, also named Jehoram, ascended the throne of the kingdom of Judah. By his marriage with the daughter of Ahab and Jezebel, Jehoram of Judah was closely related to the king of Israel; and in his reign he followed after Baal, "like as did the house of Ahab." "Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto."  {RH, January 22, 1914 par. 2}
[RH, January 22, 1914 par. 3]          The king of Judah was not permitted to continue his terrible apostasy unreproved. The prophet Elijah had not yet been translated, and he could not remain silent while the kingdom of Judah was pursuing the same course that had brought the northern kingdom to the verge of ruin. The prophet sent to Jehoram of Judah a written communication, in which the wicked king read the awful words:--  {RH, January 22, 1914 par. 3}
[RH, January 22, 1914 par. 4]          "Thus saith the Lord God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, but hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself: behold, with a great plague will the Lord smite thy people, and thy children, and thy wives, and all thy goods; and thou shalt have great sickness."  {RH, January 22, 1914 par. 4}
[RH, January 22, 1914 par. 5]          In fulfillment of this prophecy, "the Lord stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians: and they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz ［Ahaziah, Azariah］, the youngest of his sons.  {RH, January 22, 1914 par. 5}
[RH, January 22, 1914 par. 6]          "And after all this the Lord smote him in his bowels with an incurable disease. And it came to pass, that in process of time, after the end of two years, . . . he died of sore diseases." "And Ahaziah ［Jehoahaz］ his son reigned in his stead."  {RH, January 22, 1914 par. 6}
[RH, January 22, 1914 par. 7]          Jehoram the son of Ahab was still reigning in the kingdom of Israel when his nephew, Ahaziah, came to the throne of Judah. Ahaziah ruled only one year, and during this time, influenced by his mother, Athaliah, "his counselor to do wickedly," "he walked in the way of the house of Ahab, and did evil in the sight of the Lord." Jezebel, his grandmother, was still living, and he allied himself boldly with Jehoram of Israel, his uncle.  {RH, January 22, 1914 par. 7}
[RH, January 22, 1914 par. 8]          Ahaziah of Judah soon met a tragic end. The surviving members of "the house of Ahab" were indeed "his counselors after the death of his father to his destruction." While Ahaziah was visiting his uncle at Jezreel, the prophet Elisha was divinely directed to send one of the sons of the prophets to Ramoth Gilead to anoint Jehu king of Israel. The combined forces of Judah and Israel were at that time engaged in a military campaign against the Syrians at Ramoth Gilead. Jehoram had been wounded in battle, and had returned to Jezreel, leaving Jehu in charge of the royal armies.  {RH, January 22, 1914 par. 8}
[RH, January 22, 1914 par. 9]          In anointing Jehu, the messenger of Elisha declared, "I have anointed thee king over the people of the Lord, even over Israel." And then he solemnly charged Jehu with a special commission from heaven. "Thou shalt smite the house of Ahab thy master," the Lord declared through his messenger, "that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. For the whole house of Ahab shall perish."  {RH, January 22, 1914 par. 9}
[RH, January 22, 1914 par. 10]          After he had been proclaimed king by the army, Jehu hastened to Jezreel, where he began his work of execution on those who had deliberately chosen to continue in sin and to lead others into sin. Jehoram of Israel, Ahaziah of Judah, and Jezebel the queen mother, with "all that remained of the house of Ahab in Jezreel, and all his kinsfolks, and his priests," were slain. "All the prophets of Baal, all his servants, and all his priests" dwelling at the center of Baal worship near Samaria, were put to the sword. The idolatrous images were broken down and burned, and the temple of Baal was laid in ruins. "Thus Jehu destroyed Baal out of Israel."  {RH, January 22, 1914 par. 10}
[RH, January 22, 1914 par. 11]          Tidings of this general execution reached Athaliah, Jezebel's daughter, who still occupied a commanding position in the kingdom of Judah. When she saw that her son, the king of Judah, was dead, "she arose and destroyed all the seed royal of the house of Judah." In this massacre all the descendants of David who were eligible to the throne were destroyed, save one, a babe named Joash, whom the wife of Jehoiada the high priest hid within the precincts of the temple. For six years the child remained hidden, while "Athaliah reigned over the land."  {RH, January 22, 1914 par. 11}
[RH, January 22, 1914 par. 12]          At the end of this time, "the Levites and all Judah" united with Jehoiada the high priest in crowning and anointing the child, Joash, and acclaiming him their king. "And they clapped their hands, and said, God save the king."  {RH, January 22, 1914 par. 12}
[RH, January 22, 1914 par. 13]          "Now when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the Lord." "And when she looked, behold, the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets."  {RH, January 22, 1914 par. 13}
[RH, January 22, 1914 par. 14]          "Athaliah rent her clothes, and cried, Treason, Treason." But Jehoiada commanded the officers to lay hold of Athaliah and all her followers, and lead them out of the temple to a place of execution, where they were slain.  {RH, January 22, 1914 par. 14}
[RH, January 22, 1914 par. 15]          Thus perished the last member of the house of Ahab. The terrible evil that had been wrought through his alliance with Jezebel, continued till the last of his descendants. Even in the land of Judah, where the worship of the true God had never been set aside, Athaliah had succeeded in seducing many. Immediately after the execution of the impenitent queen, "all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars."  {RH, January 22, 1914 par. 15}
[RH, January 22, 1914 par. 16]          A reformation followed. Those who took part in acclaiming Joash king had solemnly covenanted "that they should be the Lord's people." And now that the evil influence of the daughter of Jezebel had been removed from the kingdom of Judah, and the priests of Baal had been slain and their temple destroyed, "all the people of the land rejoiced: and the city was in quiet."                                                    -    {RH, January 22, 1914 par. 16}
[RH, January 29, 1914 par. 1]       January 29, 1914 "Destroyed for Lack of Knowledge"    Mrs. E. G. White         For more than half a century after the death of Elisha, the kings of Israel continued to abuse the most sacred rites of the Hebrew economy, and to violate the laws of Jehovah. God had made his people the depositaries of his grace; but losing sight of this purpose, they "dealt treacherously against the Lord" and with one another. It was a time of violence and bloodshed. King after king was assassinated to make way for others ambitious to rule. "They have set up kings," the Lord declared, "but not by me: they have made princes, and I knew it not." Hosea 8:4. Every principle of justice was set aside, until king and people were held in contempt by the surrounding nations.  {RH, January 29, 1914 par. 1}
[RH, January 29, 1914 par. 2]          Ever since the rending of the kingdom, the Israelites had been sowing the wind; now they were to reap the whirlwind. "Ye have plowed wickedness," the Lord declared, "ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, . . . in a morning shall the king of Israel utterly be cut off." Hosea 10:13-15.  {RH, January 29, 1914 par. 2}
[RH, January 29, 1914 par. 3]          Of the tribe of Ephraim, a leader in apostasy among the ten tribes, the Lord said: "Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth it not." "Israel hath cast off the thing that is good," declared the prophet. Hosea 7:9; 8:3. "Broken in judgment" (Hosea 5:11), unable to discern the sure result of continued apostasy, the ten tribes were soon to be "wanderers among the nations."  {RH, January 29, 1914 par. 3}
[RH, January 29, 1914 par. 4]         There were in Israel those who realized that unless they strengthened their position politically, they would be unable to regain the prestige they had had among the nations. But instead of turning away from those practices which had brought weakness to the kingdom, they continued in iniquity, flattering themselves that when occasion arose, they would gain the power they needed by allying themselves with the heathen. "When Ephraim saw his sickness," the prophet declared, "then went Ephraim to the Assyrian." Hosea 5:13. "Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria." Hosea 7:11. "They do make a covenant with the Assyrians."  {RH, January 29, 1914 par. 4}
[RH, January 29, 1914 par. 5]          Sinful and rebellious though the children of Israel had been, the Lord had ever regarded them with compassion, and by every possible means had tried to win them back to himself. "When Israel was a child," the Lord declared, "then I loved him, and called my son out of Egypt." Hosea 11:1. He had led his chosen ones into the promised land, and established them there that they might be a blessing to the whole earth. "I taught Ephraim also to go, taking them by their arms," he declared, "but they knew not that I healed them. I drew them with cords of a man, with bands of love." Verses 1-3. "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together." Verse 8.  {RH, January 29, 1914 par. 5}
[RH, January 29, 1914 par. 6]         The Lord had rebuked Israel for their evil doing and had pleaded with them to mend their ways. "I have also spoken by the prophets," he said, "and I have multiplied visions, and used similitudes, by the ministry of the prophets." Hosea 12:10. Through the prophet that appeared to Jeroboam before the altar at Bethel, through Elijah and Elisha, through Amos and Hosea, God had repeatedly set before Israel the sure result of disobedience. But notwithstanding reproof and entreaty, Israel sank lower and lower in apostasy. "Israel slideth back as a backsliding heifer," the Lord declared. Hosea 4:16. "My people are bent to backsliding from me." Hosea 11:7.  {RH, January 29, 1914 par. 6}
[RH, January 29, 1914 par. 7]          There were times when the judgments of heaven fell heavily on the rebellious people. "Therefore have I hewed them by the prophets," God declared; "I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant: there have they dealt treacherously against me." Hosea 6:5-7.  {RH, January 29, 1914 par. 7}
[RH, January 29, 1914 par. 8]          "Hear the word of the Lord, ye children of Israel," the prophet Hosea boldly commanded: "Seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings." Hosea 4:1-9.  {RH, January 29, 1914 par. 8}
[RH, January 29, 1914 par. 9]          The iniquity prevailing in Israel during the last half century before the Assyrian captivity, was similar to that which prevailed in the days of Noah, and which has prevailed in every age when men have rejected God and given themselves wholly to evil doing. Always the exaltation of nature above the God of nature, the worship of the creature instead of the Creator, has resulted in the grossest evils. When the people of Israel paid to the images of Baal and of Ashtoreth, symbolizing the forces of nature, the homage due to God alone, they severed their connection with all that is uplifting and ennobling, and fell an easy prey to temptation. The defenses of the soul broken down, the misguided worshipers had no barrier against sin.  {RH, January 29, 1914 par. 9}
[RH, January 29, 1914 par. 10]          In the first chapter of the epistle to the Romans, the apostle Paul gives a startling picture of the debasing influence of creature worship. Of those who "changed the truth of God into a lie, and worshiped and served the creature more than the Creator," he writes:--  {RH, January 29, 1914 par. 10}
[RH, January 29, 1914 par. 11]          "When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.  {RH, January 29, 1914 par. 11}
[RH, January 29, 1914 par. 12]          "Wherefore God also gave them . . . over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them." The restraints of God's word and his Spirit rejected, there were no depths of sin too low for them to reach.  {RH, January 29, 1914 par. 12}
[RH, January 29, 1914 par. 13]          Thus it was with Israel. Those who might have stood as spiritual leaders among the nations, having set aside the statutes of God, fell a helpless prey to the evil passions of the human heart. Their times were marked by oppression, gross injustice, luxury and extravagance, riotous feasting and drunkenness, licentiousness and debauchery. "They hate him that rebuketh in the gate," Amos declared, "and they abhor him that speaketh uprightly." "They afflict the just, they take a bribe, and they turn aside the poor in the gate from their right." Amos 5:10, 12. These transgressors "sold the righteous for silver, and the poor for a pair of shoes."  {RH, January 29, 1914 par. 13}
[RH, January 29, 1914 par. 14]          "Ye . . . turn judgment to wormwood, and leave off righteousness in the earth," the prophet declared. Amos 5:7. "Ye have turned judgment into gall, and the fruit of righteousness into hemlock: ye which rejoice in a thing of naught." Amos 6:12, 13. Filled with indignation, the prophet addressed them as those who "cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, . . . that drink wine in bowls, and . . . are not grieved for the affliction of Joseph." Amos 6:3-6.  {RH, January 29, 1914 par. 14}
[RH, January 29, 1914 par. 15]          Among all classes of society, shameless drunkenness prevailed. "In the day of our king," declared Hosea, "the princes have made him sick with bottles of wine." Hosea 7:5. "Wine and new wine take away the heart." Hosea 4:11. Amos testified, "Ye gave the Nazarites wine to drink." Among women as well as men there were those who invited others to unite with them in revelry, saying, "Bring, and let us drink." Amos 4:1.  {RH, January 29, 1914 par. 15}
[RH, January 29, 1914 par. 16]          The land was filled with violence. Gilead was "a city of them that work iniquity," and was "polluted with blood." Hosea 6:8. Through his messenger, the Lord testified against Israel: "They commit falsehood; and the thief cometh in, and the troop of robbers spoileth without. And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face. They make the king glad with their wickedness, and the princes with their lies. They are all adulterers." Hosea 7:1-4.                               (To be continued)                                                    -    {RH, January 29, 1914 par. 16}
[RH, February 5, 1914 par. 1]       February 5, 1914 Destroyed for Lack of Knowledge    Mrs. E. G. White         Full of significance are the words of the prophet, "Like people, like priest." Hosea 4:9. The idolatrous priests were leaders in crime. "As troops of robbers wait for a man, so the company of priests murder in the way by consent." Hosea 6:9. "Blood toucheth blood." Verse 2. God's message to the murderous priests was: "Hear ye this, O priests, . . . for judgment is toward you, because ye have been a snare on Mizpah, a net spread upon Tabor. And the revolters are profound to make slaughter, though I have been a rebuker of them all." Hosea 5:1, 2. Everywhere violence and crime reigned supreme.  {RH, February 5, 1914 par. 1}
[RH, February 5, 1914 par. 2]         Such was the result that had followed the setting up of the "two calves of gold" (1 Kings 12:28) by Jeroboam. "This thing became a sin" (verse 30), and led to the introduction of grosser forms of idolatry, until nearly all the inhabitants of the land gave themselves up to the alluring practices of nature worship.  {RH, February 5, 1914 par. 2}
[RH, February 5, 1914 par. 3]         Forgetting their Maker, Israel "deeply corrupted themselves. . . . They went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved." Hosea 9:9, 10. "They sacrificed unto Baalim, and burned incense to graven images." Hosea 11:2. The idolatry that they practiced called for the abandonment of every uplifting and ennobling principle.  {RH, February 5, 1914 par. 3}
[RH, February 5, 1914 par. 4]          The prophets Hosea and Amos continued to lift their voices in solemn protest against evil. The transgressors were given many opportunities to repent. "I will not execute the fierceness of mine anger," the Lord promised, "I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee." Verse 9.  {RH, February 5, 1914 par. 4}
[RH, February 5, 1914 par. 5]         "Sow to yourselves in righteousness, reap in mercy," Hosea pleaded; "break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you." Hosea 10:12. "Turn thou to thy God: keep mercy and judgment, and wait on thy God continually." Hosea 12:6. "O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity: . . . say unto him, Take away all iniquity, and receive us graciously: . . . for in thee the fatherless findeth mercy." Hosea 14:1-3.  {RH, February 5, 1914 par. 5}
[RH, February 5, 1914 par. 6]          "Come, and let us return unto the Lord," the prophet entreated; "for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth." Hosea 6:1-3.  {RH, February 5, 1914 par. 6}
[RH, February 5, 1914 par. 7]         "O Israel, thou hast destroyed thyself; but in me is thine help. I will be thy king: where is any other that may save thee?" Hosea 13:9, 10.  {RH, February 5, 1914 par. 7}
[RH, February 5, 1914 par. 8]          "I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon. Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found.  {RH, February 5, 1914 par. 8}
[RH, February 5, 1914 par. 9]          "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein." Hosea 14:4-9.  {RH, February 5, 1914 par. 9}
[RH, February 5, 1914 par. 10]          Through Amos the message of the Lord to Israel was: "Seek ye me, and ye shall live: but seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to naught. Seek the Lord, and ye shall live. . . . Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name." Amos 5:4-8.  {RH, February 5, 1914 par. 10}
[RH, February 5, 1914 par. 11]          "Seek good, and not evil, that ye may live: and so the Lord, the God of hosts, shall be with you, as ye have spoken. Hate the evil, and love the good, and establish judgment in the gate: it may be that the Lord God of hosts will be gracious unto the remnant of Joseph." Verses 14, 15.  {RH, February 5, 1914 par. 11}
[RH, February 5, 1914 par. 12]         But by far the greater number of those who heard these invitations, refused to profit by them. So contrary to the evil desires of the impenitent were the words of one of God's messengers, that the idolatrous priest at Bethel sent to the ruler in Israel, saying, "Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words." Amos 7:10. And through Hosea the Lord declared: "When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria." Hosea 7:1. "The pride of Israel testifieth to his face: and they do not return to the Lord their God, nor seek him for all this." Verse 10.  {RH, February 5, 1914 par. 12}
[RH, February 5, 1914 par. 13]         From generation to generation the Lord bore with his wayward children, until he could do no more for them. "O Ephraim," he cried, "what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away." Hosea 6:4.  {RH, February 5, 1914 par. 13}
[RH, February 5, 1914 par. 14]          The evils that had overspread the land and permeated all classes of society, had become incurable, and upon Israel was pronounced the dread sentence, "Ephraim is joined to idols: let him alone." Hosea 4:17. "The days of visitation are come, the days of recompense are come; Israel shall know it." Hosea 9:7. "They shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney." Hosea 13:3.  {RH, February 5, 1914 par. 14}
[RH, February 5, 1914 par. 15]          "Thy calf, O Samaria, hath cast thee off: mine anger is kindled against them: how long will it be ere they attain to innocency? for from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces." Hosea 8:5, 6. "The inhabitants of Samaria shall fear because of the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. It shall be also carried unto Assyria for a present to King Jareb." Hosea 10:5, 6.  {RH, February 5, 1914 par. 15}
[RH, February 5, 1914 par. 16]          Through Amos also the Lord clearly revealed his purpose to bring judgments upon his impenitent people: "Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it?" "The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy?" Amos 3:1-6, 8.  {RH, February 5, 1914 par. 16}
[RH, February 5, 1914 par. 17]          "Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof. For they know not to do right, saith the Lord, who store up violence and robbery in their palaces. Therefore thus saith the Lord God; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled." Verses 9-11.  {RH, February 5, 1914 par. 17}
[RH, February 5, 1914 par. 18]         "In the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Beth-el: and the horns of the altar shall be cut off, and fall to the ground. And I will smite the winter house with the summer house; and the houses of ivory small perish, and the great houses shall have an end, saith the Lord." Verses 14, 15.  {RH, February 5, 1914 par. 18}
[RH, February 5, 1914 par. 19]         "Therefore will I cause you to go into captivity beyond Damascus, saith the Lord, whose name is The God of hosts." Amos 5:27.  {RH, February 5, 1914 par. 19}
[RH, February 5, 1914 par. 20]         "Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!" "Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. The Lord God hath sworn by himself, saith the Lord the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein." "Behold, I will raise up against you a nation, O house of Israel, saith the Lord the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness." Amos 6:1, 7, 8, 14.  {RH, February 5, 1914 par. 20}
[RH, February 5, 1914 par. 21]          "The Lord God of hosts is he that toucheth the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as by the flood of Egypt." Amos 9:5.  {RH, February 5, 1914 par. 21}
[RH, February 5, 1914 par. 22]          "Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the Lord. For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us." Verses 8-10.  {RH, February 5, 1914 par. 22}
[RH, February 5, 1914 par. 23]         "Because I will do this unto thee, prepare to meet thy God, O Israel." Amos 4:12.                               (To be concluded)                                                    -    {RH, February 5, 1914 par. 23}
[RH, February 12, 1914 par. 1]       February 12, 1914 Destroyed for Lack of Knowledge    (Concluded)    Mrs. E. G. White         During the long reign of Jeroboam II, the armies of Israel gained signal victories; but this time of apparent prosperity wrought no change in the hearts of the impenitent; and it was finally decreed: "Israel shall surely be led away captive out of their own land." Amos 7:11.  {RH, February 12, 1914 par. 1}
[RH, February 12, 1914 par. 2]          So far had Israel gone in impenitence that even this terrible sentence left them unmoved. Amaziah, a leader among the idolatrous priests at Bethel, said to Amos: "O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Beth-el: for it is the king's chapel, and it is the king's court." Amos 7:12, 13.  {RH, February 12, 1914 par. 2}
[RH, February 12, 1914 par. 3]          But the prophet's answer was, "Thus saith the Lord, . . . Israel shall surely go into captivity."  {RH, February 12, 1914 par. 3}
[RH, February 12, 1914 par. 4]          The destruction of the northern kingdom came gradually. In judgment the Lord remembered mercy, and at first, when "Pul the king of Assyria came against the land," Menahem, then king of Israel, was not taken captive, but was permitted to remain on the throne as a vassal of the Assyrian realm. "Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria." Having humbled Israel by making it tributary to his empire, "the king of Assyria turned back, and stayed not there in the land." 2 Kings 15:19, 20.  {RH, February 12, 1914 par. 4}
[RH, February 12, 1914 par. 5]          But Menahem, far from repenting of the evil that had wrought ruin in his kingdom, continued throughout the ten years of his reign in "the sins of Jeroboam the son of Nebat, who made Israel to sin." 2 Kings 15:18. Pekahiah and Pekah, his successors, also "did that which was evil in the sight of the Lord." 2 Kings 15:24, 28. "In the days of Pekah," who reigned twenty years, "Tiglath-pileser king of Assyria" invaded Israel, and carried away with him a multitude of captives from among the tribes living in Galilee and east of the Jordan. "The Reubenites, and the Gadites, and the half tribe of Manasseh," with others of the inhabitants of "Gilead, and Galilee, all the land of Naphtali," were scattered among the heathen in lands far removed from Palestine. From this terrible blow, the kingdom never recovered.  {RH, February 12, 1914 par. 5}
[RH, February 12, 1914 par. 6]          The feeble remnant of Israel continued the forms of government, though no longer possessed of power. Only one more ruler, Hoshea, was to follow Pekah. The throne was tottering; soon the entire kingdom was to be swept away. But God in mercy gave the people another chance to turn from idolatry. In the third year of Hoshea's reign, Hezekiah came to the throne of Judah, and soon afterward important reforms were instituted in the temple service at Jerusalem. As speedily as possible, Hezekiah arranged for the celebration of the Passover, and to this feast he invited not only his Judean subjects, but all Israel as well. He "sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the Passover unto the Lord God of Israel." A proclamation was sounded "throughout all Israel, from Beer-sheba even unto Dan, that they should come to keep the Passover unto the Lord God of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written.  {RH, February 12, 1914 par. 6}
[RH, February 12, 1914 par. 7]          "So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the Lord God of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria. And be not ye like your fathers, and like your brethren, which trespassed against the Lord God of their fathers, who therefore gave them up to desolation, as ye see. Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the Lord, and enter into his sanctuary, which he hath sanctified forever: and serve the Lord your God, that the fierceness of his wrath may turn away from you. For if ye turn again unto the Lord, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him." 2 Chronicles 30:1-9.  {RH, February 12, 1914 par. 7}
[RH, February 12, 1914 par. 8]          "From city to city through the country of Ephraim and Manasseh even unto Zebulun," the couriers sent out by Hezekiah carried the message. Israel should have seen in this invitation an appeal to repent and turn to God. But nearly all treated the royal messengers with indifference or with contempt. "They laughed them to scorn, and mocked them." 2 Chronicles 30:10. But there were a few who gladly responded. "Divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem, . . . to keep the feast of unleavened bread."  {RH, February 12, 1914 par. 8}
[RH, February 12, 1914 par. 9]          About two years later, "in the seventh year of Hoshea," "Shalmaneser king of Assyria came up against Samaria, and besieged it. And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes: because they obeyed not the voice of the Lord their God, but transgressed his covenant, and all that Moses the servant of the Lord commanded." 2 Kings 18:9-12.  {RH, February 12, 1914 par. 9}
[RH, February 12, 1914 par. 10]          The destruction that came upon the northern kingdom was directly from God himself. The Assyrians were merely the instruments that he used to carry out his purpose. Through Isaiah, who began to prophesy before the fall of Samaria, the Lord referred to the Assyrian hosts as the "rod of mine anger." "The staff in their hand," he said, "is mine indignation." Isaiah 10:5.  {RH, February 12, 1914 par. 10}
[RH, February 12, 1914 par. 11]          "The children of Israel had sinned against the Lord their God, . . . and wrought wicked things to provoke the Lord to anger; for they served idols, whereof the Lord had said unto them, Ye shall not do this thing. . . .  {RH, February 12, 1914 par. 11}
[RH, February 12, 1914 par. 12]          "Notwithstanding they would not hear, but . . . rejected his statutes, and his covenant that he had made with their fathers, and his testimonies which he testified against them; . . . and they left all the commandments of the Lord their God, and made them molten images, even two calves, and made a grove, and worshiped all the host of heaven, and served Baal. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger.  {RH, February 12, 1914 par. 12}
[RH, February 12, 1914 par. 13]          "Therefore the Lord was very angry with Israel, and . . . afflicted them, and delivered them unto the hands of spoilers, until he had cast them out of his sight, . . . as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria." 2 Kings 17:7-23.                                                    -    {RH, February 12, 1914 par. 13}
[RH, February 19, 1914 par. 1]       February 19, 1914 A Door of Hope    Mrs. E.G. White         In the terrible judgments brought upon the ten tribes, the Lord had a wise and merciful purpose. That which he could no longer accomplish through them in the land of their fathers, he would seek to accomplish by scattering them among the heathen. His plan for his people must be fulfilled; and in the afflictions brought upon Israel, he was preparing the way for his glory to be revealed to the nations of earth. Not all who were carried captive were wholly impenitent. Among them were some who humbled themselves before God, and who sought for pardon and peace; and these were numbered as "sons of the living God." Hosea 1:10.  {RH, February 19, 1914 par. 1}
[RH, February 19, 1914 par. 2]          God's favor toward Israel had always been conditional on their obedience. At the foot of Sinai, the hosts of Israel had entered into covenant relation with God as his "peculiar treasure . . . above all people." Exodus 19:5. They were to be to him "a kingdom of priests, and an holy nation." Solemnly they had promised to follow in the path of obedience. "All that the Lord hath spoken we will do," they said. And when, a few days afterward, God's law was spoken from Sinai, and additional instruction in the form of statutes and judgments was communicated through Moses, the Israelites with one voice again promised, "All the words which the Lord hath said will we do." Exodus 24:3. At the ratification of the covenant, the people once more united in declaring, "All that the Lord hath said will we do, and be obedient." Verse 7. God had chosen Israel as his people, and they had chosen him as their King.  {RH, February 19, 1914 par. 2}
[RH, February 19, 1914 par. 3]         Near the close of the wilderness wandering the conditions of the covenant were repeated. At Baal-peor, on the very borders of the Promised Land, many had fallen a prey to subtle temptation. Those who had remained faithful now renewed their vows of allegiance. Through Moses they were instructed concerning the temptations that would assail them in the future; and they were earnestly exhorted to remain separate from the surrounding nations, and to worship God alone.  {RH, February 19, 1914 par. 3}
[RH, February 19, 1914 par. 4]          "Your eyes have seen what the Lord did because of Baal-peor: for all the men that followed Baal-peor, the Lord thy God hath destroyed them from among you. But ye that did cleave unto the Lord your God are alive every one of you this day.  {RH, February 19, 1914 par. 4}
[RH, February 19, 1914 par. 5]          "Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?"  {RH, February 19, 1914 par. 5}
[RH, February 19, 1914 par. 6]          The Israelites were specially charged not to lose sight of the commandments of God, in obedience to which they would find strength and blessing. "Take heed to thyself, and keep thy soul diligently," was the word of the Lord to them through Moses, "lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons; specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children."  {RH, February 19, 1914 par. 6}
[RH, February 19, 1914 par. 7]          The awe-inspiring scenes connected with the giving of the law at Sinai were never to be forgotten. "Ye came near," the Israelites were reminded, "and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it."  {RH, February 19, 1914 par. 7}
[RH, February 19, 1914 par. 8]          The Israelites were about to possess a land where idolatry had reigned supreme; and they were warned not to follow after the gods of the heathen. "Take ye . . . good heed unto yourselves," was the counsel given; "for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, . . . and lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven." "Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you, and make you a graven image, or the likeness of anything, which the Lord thy God hath forbidden thee. For the Lord thy God is a consuming fire, even a jealous God."  {RH, February 19, 1914 par. 8}
[RH, February 19, 1914 par. 9]          Moses was inspired to utter a prophecy outlining the sure result of apostasy. Plainly he traced the evils that would result from a departure from the statutes of Jehovah. Calling heaven and earth to witness against the people, he declared that if, after having dwelt long in the Land of Promise, they should introduce things which thine eyes have seen, and to graven images, and should refuse to return to the worship of the true God, the anger of the Lord would be aroused, and they would be carried away captive and scattered among the heathen. "Ye shall soon utterly perish," he warned them, "from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. And the Lord shall scatter you among the nations, . . . whither the Lord shall lead you. And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell."  {RH, February 19, 1914 par. 9}
[RH, February 19, 1914 par. 10]          This prophecy, fulfilled in part in the time of the judges of Israel, met a more complete and terrible fulfillment in the captivity of Israel in Assyria and of Judah in Babylon. During the passing centuries, from generation to generation, Satan made repeated attempts to cause Israel to forget "the commandments, the statutes, and the judgments" (Deuteronomy 6:1) that they had promised to keep forever; for he knew that if he could only lead Israel to forget God, and to "walk after other gods, and serve them, and worship them," the chosen nation would surely perish. Deuteronomy 8:19. But the enemy of all souls had not taken into account the long-suffering of Him who "will by no means clear the guilty," yet whose glory it is to be "merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." Exodus 34:6, 7. Despite the efforts of Satan to thwart God's purpose for his chosen people, yet even in some of the darkest hours of Israel's history, when it seemed as if the forces of evil were about to gain the victory, the Lord graciously revealed himself. He spread before Israel the things that were for their welfare as a nation. "I have written to him the great things of my law," he declared, of Israel through Hosea, "but they were counted as a strange thing." Hosea 8:12. "I taught Ephraim also to go," he declared "taking them by their arms; but they knew not that I healed them." Hosea 11:3. Tenderly the Lord dealt with them, instructing them by his prophets, line upon line, and precept upon precept.                             (To be concluded)                                                    -    {RH, February 19, 1914 par. 10}
[RH, February 26, 1914 par. 1]       February 26, 1914 A Door of Hope    (Concluded)    Mrs. E. G. White         Had Israel taken heed to the messages of the prophets emphasizing the value of "the great things" of God's law, they would have been spared the humiliation that followed. It was because they persisted in turning aside from his law that God was compelled to allow their enemies to take them captive. "My people are destroyed for lack of knowledge," was his message to them through Hosea. "Because thou hast rejected knowledge, I will also reject thee, . . . seeing thou hast forgotten the law of thy God." Hosea 4:6. In trial and affliction they were to learn lessons that under circumstances more favorable they had refused to learn.  {RH, February 26, 1914 par. 1}
[RH, February 26, 1914 par. 2]          In every age, transgression of God's law has been accompanied by the same result. In the days of Noah, when every precept of this law was set aside, iniquity became so deep and widespread that God could no longer bear with it, and he said, "I will destroy man whom I have created from the face of the earth." In the time of Abraham, the people of Sodom openly defied God and his law; and there followed the same wickedness, the same corruption, the same unbridled indulgence, that had marked the antediluvian world. The inhabitants of Sodom passed the limits of divine forbearance, and there were kindled against them the fires of God's vengeance. The time preceding the downfall of the northern kingdom was one of similar disobedience and of similar wickedness. God's law was counted as a thing of naught, and this opened the floodgates of iniquity upon Israel. "The Lord hath a controversy with the inhabitants of the land," Hosea declared, "because 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."  {RH, February 26, 1914 par. 2}
[RH, February 26, 1914 par. 3]          And as it was then so it is today. Men boast of the wonderful progress and enlightenment of the age, but God sees the earth filled with guilt and violence. Men declare that the law of God has been abrogated, that the Bible is not authentic; and as a result, a tide of evil, such as has seldom been seen since the days of Noah and the days of apostate Israel, is sweeping over the world. Lawlessness, dissipation, extravagance, and corruption are coming in upon us as an overwhelming flood. Nobility of soul, gentleness, piety, are bartered away to gratify the lust for forbidden things. The taking of human life is a matter of daily occurrence. The terrible record of crime daily committed for the sake of gain is enough to chill the blood and fill the soul with horror. "Judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey."  {RH, February 26, 1914 par. 3}
[RH, February 26, 1914 par. 4]          The time is right upon us when there will be sorrow in the world that no human balm can heal. The Spirit of God is being withdrawn from the world. Disasters by sea and land follow one another in quick succession. How frequently we hear of earthquakes and tornadoes, of destruction by fire and flood, with great loss of life and property. Apparently these calamities are capricious outbreaks of seemingly disorganized, unregulated forces, but in them God's purpose may be read. They are one of the means by which he seeks to arouse men and women to a sense of their danger.  {RH, February 26, 1914 par. 4}
[RH, February 26, 1914 par. 5]          "As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. . . . Watch therefore: for ye know not what hour your Lord doth come."  {RH, February 26, 1914 par. 5}
[RH, February 26, 1914 par. 6]          The prophecies of judgment delivered by Amos and Hosea were tempered with prophecies of future glory. According to Hosea, the children of Israel were to "abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. Afterward," the prophet continued, "shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days."  {RH, February 26, 1914 par. 6}
[RH, February 26, 1914 par. 7]          This prophecy is to reach its complete fulfillment in the gathering out from all nations of a people prepared for the second coming of Christ. The remnant of Israel is symbolized by a woman, representing the Lord's chosen church on the earth. "Behold," he says, "I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. And it shall be at that day, saith the Lord, that thou shalt call me Ishi ［"My husband," margin］; and shalt call me no more Baali ［"My lord," margin］. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name."  {RH, February 26, 1914 par. 7}
[RH, February 26, 1914 par. 8]         In the last days of this earth's history, God's covenant with his commandment-keeping people is to be renewed. "In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.  {RH, February 26, 1914 par. 8}
[RH, February 26, 1914 par. 9]          "And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And 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." Hosea 2:14-23.  {RH, February 26, 1914 par. 9}
[RH, February 26, 1914 par. 10]          "In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth." Isaiah 10:20. From "every nation, and kindred, and tongue, and people" there will be those who will gladly respond to the message, "Fear God, and give glory to him; for the hour of his judgment is come." They will turn from every idol that binds them to this earth, and will "worship him that made heaven, and earth, and the sea, and the fountains of waters." They will free themselves from every entanglement, and will stand before the world as monuments of God's mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that "keep the commandments of God, and the faith of Jesus." Revelation 14:6, 7, 12.  {RH, February 26, 1914 par. 10}
[RH, February 26, 1914 par. 11]         "Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God." Amos 9:13-15.                                                    -    {RH, February 26, 1914 par. 11}
[RH, March 5, 1914 par. 1]       March 5, 1914 Work for Church Members         Let us remember that we are pilgrims and strangers on this earth, seeking a better country, even a heavenly. Let us work with such earnestness, such devotion, that sinners will be drawn to Christ. Those who have united with the Lord in the covenant of service are under bonds to unite with him in the great, grand work of soul saving. Let church members, during the week, act their part faithfully, and on the Sabbath relate their experience. The meeting will then be as meat in due season, bringing to all present new life and fresh vigor. When God's people see the great need of working as Christ worked for the conversion of sinners, the testimonies borne by them in the Sabbath service will be filled with power. With joy they will tell of the precious experience they have gained in working for others.  {RH, March 5, 1914 par. 1}
[RH, March 5, 1914 par. 2]          Our ministers are not to spend their time laboring for those who have already accepted the truth. With Christ's love burning in their hearts, they are to go forth to win sinners to the Saviour. Beside all waters they are to sow the seed of truth. Place after place is to be visited; church after church is to be raised up. Those who take their stand for the truth are to be organized into churches, and then the minister is to pass on to other equally important fields.  {RH, March 5, 1914 par. 2}
[RH, March 5, 1914 par. 3]          Just as soon as a church is organized, let the minister set the members to work. They will need to be taught how to labor successfully. Let the minister devote more of this time to educating than to preaching. Let him teach the people how to give to others the knowledge they have received. While the new converts should be taught to ask counsel from those more experienced in the work, they should also be taught not to put the minister in the place of God. Ministers are but human beings, men compassed with infirmities. Christ is the One to whom we are to look for guidance. "The Word was made flesh, and dwelt among us, . . . full of grace and truth." "And of his fullness have all we received, and grace for grace." John 1:14, 16.  {RH, March 5, 1914 par. 3}
[RH, March 5, 1914 par. 4]          The power of the gospel is to come upon the companies raised up, fitting them for service. Some of the new converts will be so filled with the power of God that they will at once enter the work. They will labor so diligently that they will have neither time nor disposition to weaken the hands of their brethren by unkind criticism. Their one desire will be to carry the truth to the regions beyond.  {RH, March 5, 1914 par. 4}
[RH, March 5, 1914 par. 5]          The Lord has presented before me the work that must be done in our cities. The believers in these cities can work for God in the neighborhood of their homes. They are to labor quietly and in humility, carrying with them wherever they go the atmosphere of heaven. If they keep self out of sight, pointing always to Christ, the power of their influence will be felt.  {RH, March 5, 1914 par. 5}
[RH, March 5, 1914 par. 6]          As a worker gives himself unreservedly to the service of the Lord, he gains an experience that enables him to labor more and more successfully for the Master. The influence that drew him to Christ helps him to draw others to Christ. The work of a public speaker may never be laid upon him; but he is none the less a minister for God; and his work testifies that he is born of God.  {RH, March 5, 1914 par. 6}
[RH, March 5, 1914 par. 7]          It is not the Lord's purpose that ministers should be left to do the greatest part of the work of sowing the seeds of truth. Men who are not called to be ministers are to be encouraged to labor for the Master according to their several ability. Hundreds of men and women now idle could do acceptable service. By carrying the truth into the homes of their friends and neighbors, they could do a great work for the Master. God is no respecter of persons. He will use humble, devoted Christians, even if they have not received so thorough an education as some others. Let such ones engage in service for him, by doing house-to-house work. Sitting by the fireside, they can--if humble, discreet, and godly--do more to meet the real needs of families than could an ordained minister.                                                           Mrs. E. G. White.                                                    -    {RH, March 5, 1914 par. 7}
[RH, April 2, 1914 par. 1]       April 2, 1914 Early Counsels on Medical Work -- No.1    Health    Mrs. E. G. White         ［Compiler's Note.--During the few years following 1844, the great truths that now distinguish Seventh-day Adventists from other Christian bodies, were rapidly unfolding. The minds of the believers were absorbed in points of doctrine that required earnest study, and in the problems connected with the launching of a great religious movement. It is not surprising, therefore, that the health reform and medical missionary features of our denominational work were not at once fully developed. The earliest believers, in common with the general public, had very little technical knowledge of the remedial value of fresh air, sunshine, water, exercise, and a wholesome diet. Yet this early period of our denominational history was a time of preparation for a broader evangelistic work that should unite teaching with healing.  {RH, April 2, 1914 par. 1}
[RH, April 2, 1914 par. 2]          From the first, the faithful band of commandment keepers took a firm and uncompromising position against the use of intoxicating liquor. In this reformatory movement, they had a faithful leader in Capt. Joseph Bates, with whose remarkable experience in abandoning the use of alcoholic beverages, tobacco, tea, and coffee, many of the readers of the Review are familiar.  {RH, April 2, 1914 par. 2}
[RH, April 2, 1914 par. 3]          Regarding the progressive nature of the health movement among Seventh-day Adventists, Elder James White wrote in the Health Reformer for April, 1871:--  {RH, April 2, 1914 par. 3}
[RH, April 2, 1914 par. 4]          "This reform among us has been progressive. Our attention was first called to the injurious influence of tea, coffee, and tobacco about twenty years since. For thirteen long years the voice of truth, pleading in the name of Christian temperance, . . . was heard among us, calling our people to leave these slow poisons, before our attention was called to further advance, reformatory steps in habits of life. This was all we could then bear, till victory should turn in favor of purity and health, and against these popular evils. The good work went steadily on, until our tables were cleared of tea and coffee, and our homes and our persons were free from the stench of tobacco. . . .  {RH, April 2, 1914 par. 4}
[RH, April 2, 1914 par. 5]          "But the good work of reform among us by no means ceased with the victories gained over tea, coffee, and tobacco. About seven years since, the attention of our people was especially turned to the subject of ventilation, in order to secure all the benefits to be derived from pure air and proper food and clothing as important to health. The question of meat eating came up, and was candidly and fully discussed. It was decided that flesh was less nutritious than bread. This opinion is not only sustained by the best medical authorities in our country and in Europe, but by the experience of thousands who have tested the matter for periods of from five to twenty years."  {RH, April 2, 1914 par. 5}
[RH, April 2, 1914 par. 6]          The general movement among Seventh-day Adventists along the lines of healthful living was greatly broadened and strengthened near the close of the Civil War. While Elder James White and his wife were spending Sabbath and Sunday, June 6 and 7, 1863, in Otsego, Mich., where a tent meeting was being conducted by Elders M. E. Cornell and R. J. Lawrence, Sister White was given a vision in which she received instruction regarding the scope and importance of the health reform movement.  {RH, April 2, 1914 par. 6}
[RH, April 2, 1914 par. 7]          The counsels given at that time were plain and definite. The following extracts from this vision on health, as published in 1864, in "Spiritual Gifts," Vol. IV, chap. 39 ("Facts of Faith," part 2, pages 120-151), will reveal the general spirit of the message given.］  {RH, April 2, 1914 par. 7}
[RH, April 2, 1914 par. 8]          Adam and Eve in Eden were noble in stature, and perfect in symmetry and beauty. They were sinless, and in perfect health. What a contrast to the human race now! Beauty is gone. Perfect health is not known. Everywhere we look we see disease, deformity, and imbecility. . . . Since the fall, intemperance in almost every form has existed. The appetite has controlled reason. The human family have followed in a course of disobedience, and, like Eve, have been beguiled by Satan to disregard the prohibitions God has made, flattering themselves that the consequence would not be as fearful as had been apprehended. The human family have violated the laws of health, and have run to excess in almost everything. Disease has been steadily increasing. The cause has been followed by the effect.  {RH, April 2, 1914 par. 8}
[RH, April 2, 1914 par. 9]          God gave our first parents the food he designed that the race should eat. It was contrary to his plan to have the life of any creature taken. There was to be no death in Eden. The fruit of the trees in the garden was the food man's wants required. God gave man no permission to eat animal food until after the flood. . . .  {RH, April 2, 1914 par. 9}
[RH, April 2, 1914 par. 10]          The people who lived before the flood ate animal food, and gratified their lusts until their cup of iniquity was full, and God cleansed the earth of its moral pollution by a flood. . . . Since the flood, as the human family have forgotten God, and have followed in a course of disobedience, and have transgressed his commandments, the curse has rested heavier and heavier upon men and upon the beasts. . . .  {RH, April 2, 1914 par. 10}
[RH, April 2, 1914 par. 11]          Many marvel that the human race has so degenerated, physically, mentally, and morally. They do not understand that it is the violation of God's constitution and laws and the violation of the laws of health that have produced this sad degeneracy. The transgression of God's commandments has caused his prospering hand to be removed. Intemperance in eating and in drinking, and the indulgence of base passions, have benumbed the fine sensibilities, so that sacred things have been placed upon a level with common things. . . .  {RH, April 2, 1914 par. 11}
[RH, April 2, 1914 par. 12]          God prohibited the Hebrews the use of swine's flesh because it is hurtful. It fills the system with humors, and in that warm climate often produced leprosy. Its influence upon the system in that climate was far more injurious than in a colder climate. But God never designed the swine to be eaten, under any circumstances . . . . Other animals were forbidden to be eaten by the Israelites, because they were not the best articles of food. . . .  {RH, April 2, 1914 par. 12}
[RH, April 2, 1914 par. 13]          Tobacco, in whatever form it is used, tells upon the constitution. It is a slow poison. If affects the brain and benumbs the sensibilities, so that the mind cannot clearly discern spiritual things. . . .  {RH, April 2, 1914 par. 13}
[RH, April 2, 1914 par. 14]          Tea and coffee are stimulating. Their effects are similar to those of tobacco; but they affect in a less degree. . . . To just the degree that the nervous system is excited by false stimulants, will be the prostration which will follow after the influence of the exciting cause has abated. This prostration may in time be overcome by abstaining from the use of those things which created such a condition in the system. Those who indulge a perverted appetite, do it to the injury of health and intellect. They cannot appreciate the value of spiritual things. Their sensibilities are blunted, and sin does not appear very sinful, and truth is not regarded of greater value than earthly treasure.  {RH, April 2, 1914 par. 14}
[RH, April 2, 1914 par. 15]          There is a class who profess to believe the truth, who do not use tobacco, snuff, tea, or coffee, yet are guilty of gratifying the appetite in a different manner. They crave highly seasoned meats, with rich gravies, and their appetite has become so perverted that they cannot be satisfied with even meat, unless prepared in a manner most injurious. . . .  {RH, April 2, 1914 par. 15}
[RH, April 2, 1914 par. 16]         When drugs are introduced into the system, for a time they may seem to have a beneficial effect. A change may take place, but the disease is not cured. . . . There are more who die from the use of drugs than all who would have died of disease had nature been left to do her own work. . . .  {RH, April 2, 1914 par. 16}
[RH, April 2, 1914 par. 17]          I have been shown that a great amount of suffering might be saved if all would labor to prevent disease, by strictly obeying the laws of health. . . . Many have expected that God would keep them from sickness merely because they have asked him to do so. But God did not regard their prayers because their faith was not made perfect by works. God will not work a miracle to keep those from sickness who have no care for themselves, but are continually violating the laws of health, and make no effort to prevent disease. When we do all we can on our part to have health, then may we expect that the blessed results will follow, and we can ask God in faith to bless our efforts for the preservation of health. He will then answer our prayer, if his name can be glorified thereby. But let all understand that they have a work to do. God will not work in a miraculous manner to preserve the health of persons who are taking a sure course to make themselves sick, by their careless inattention to the laws of health. . . .  {RH, April 2, 1914 par. 17}
[RH, April 2, 1914 par. 18]          In order to preserve health, temperance in all things is necessary,--temperance in labor, temperance in eating and drinking. . . . The body, which God calls his temple, should be preserved in as healthy a condition as possible. . . . God  requires his people to be laborers together with him. He requires them to "abstain from fleshly lusts, which war against the soul," and present their "bodies a living sacrifice, holy, acceptable unto God," which is the only service he will accept from reasonable mortals. Jesus has stooped very low in order to reach man in his low estate. And God requires of man to make earnest efforts, and deny self, that he may preserve his vigor of mind, and elevate himself, and imitate the example of him in whom was no guile. Then will he be benefited with the atonement of Christ. As the Lord bade faithful Noah before the flood, "Come thou and all thy house into the ark," he will, previous to the time of trouble, say to his faithful saints, who have been preparing for translation, "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."                                                    -    {RH, April 2, 1914 par. 18}
[RH, April 9, 1914 par. 1]       April 9, 1914 Early Counsels on Medical Work -- No. 2    Mrs. E. G. White    Overwork and Illness         ［Compiler's Note.--"Our people are generally waking up to the subject of health," wrote Elder James White in an editorial in the Review, Dec. 13, 1864, "and they should have publications on the subject to meet their present wants, at prices within reach of the poorest." He announced the early issuance of a series of pamphlets, under the general title, "Health; or How to Live."  {RH, April 9, 1914 par. 1}
[RH, April 9, 1914 par. 2]          The strong conviction of Elder and Mrs. White that the reforms to be outlined in these pamphlets were of great importance, is thus expressed in a note in the Review (Jan. 24, 1865), calling attention to the publication of the first of the series: --  {RH, April 9, 1914 par. 2}
[RH, April 9, 1914 par. 3]          "We wish to call the attention of the brethren everywhere to these works, prepared with especial care, on the important subject of a reform in our manners of life, which is greatly needed, and, as we view it, will surely be accomplished in whatever people find themselves at last prepared for translation."  {RH, April 9, 1914 par. 3}
[RH, April 9, 1914 par. 4]          During the first five months of 1865 this series was completed. These health pamphlets, six in number, contained articles from Sister White on "Disease and Its Causes," and on allied subjects, and many extracts from the writings of various physicians and others interested in health reform principles. Hygienic recipes were included, also hints on the use of water as a remedial agency. The harmful effects of alcohol, tobacco, tea and coffee, spices, and other stimulants and narcotics, were further emphasized.  {RH, April 9, 1914 par. 4}
[RH, April 9, 1914 par. 5]          The winter of 1864-65 was a time of stress and trial. While uniting with his wife in the preparation of health matter for publication, Elder James White found it necessary to labor untiringly in behalf of Sabbath keepers who were being drafted for service in the army. This work was attended with perplexity and anxiety, and drew heavily on his sympathies, besides overtaxing his physical strength. The administrative cares of the General Conference held in May, 1865, added to his weariness.  {RH, April 9, 1914 par. 5}
[RH, April 9, 1914 par. 6]          Worn with the labors of writing and publishing, and of looking after many interests connected with the general work, Elder White and his wife were, nevertheless, given no rest. Immediately after the Conference session, they were called to Wisconsin and Iowa, where they endured many hardships. Soon after their return to Michigan, Elder White was stricken with partial paralysis.  {RH, April 9, 1914 par. 6}
[RH, April 9, 1914 par. 7]          An account of these afflictions, and of the impetus they indirectly brought to the health reform movement a few months later, is given by Sister White in the issues of the Review dated Feb. 20 and Feb. 27, 1866, a portion of which appears below.  {RH, April 9, 1914 par. 7}
[RH, April 9, 1914 par. 8]          This story, as prepared for publication, has been read by Sister White, and a few editorial changes from the original have been made.］  {RH, April 9, 1914 par. 8}
[RH, April 9, 1914 par. 9]          At the close of the General Conference we found ourselves excessively exhausted in physical and mental strength; yet duty seemed to urge us West; and we dared not remain at home. We had not for years past consulted our own ease and pleasure, and God had sustained us. Would he not sustain us now? We thought it the safest course to venture, and, summoning all the energy we could, we started on our journey.  {RH, April 9, 1914 par. 9}
[RH, April 9, 1914 par. 10]          We attended meetings in Wisconsin, and went to the farthest limit of our strength. Our diet was not such as would nourish. . . .  {RH, April 9, 1914 par. 10}
[RH, April 9, 1914 par. 11]          We felt it to be our duty to visit Iowa before returning to Michigan. We had no knowledge of the rebellion of ----- and -----, but felt that there was a work for us to do in that State. We first heard of the rebellion on our way to Pilot Grove, Iowa, only a few hours before we met its leaders face to face in the meetinghouse. We labored with intensity of feeling to save the poor sheep who had been wounded and torn and left bleeding by these unfaithful shepherds. Our efforts were crowned with success. While engaged in meeting opposition, falsehood, and insult, prejudice and jealousy, we had thought little of our health. The blessed results that followed our labors, cheered us amid the gloom which we felt as we beheld what these two shepherds had accomplished in their dreadful work of tearing to pieces the flock of God.  {RH, April 9, 1914 par. 11}
[RH, April 9, 1914 par. 12]          Our overtaxing labors in Iowa told upon the strength of my husband. His labors in meeting this rebellion were of such a nature as to arouse his zeal, and lead him beyond what prudent consideration for his health would have allowed. If, on his return home, he could have had a period of entire rest, and entire freedom from anxiety and care, he would have recovered from the effects of that journey. But the work that these false ministers had been doing for months in preparing for a determined rebellion, . . . made it necessary for us to write again, to save the honest from being deceived. . . .  {RH, April 9, 1914 par. 12}
[RH, April 9, 1914 par. 13]          When the time came to fill our appointment in Memphis, we needed rest of body and mind. For months we had been under a constant strain. Our nights were spent in broken sleep, because of bodily infirmities. Yet we spurred up our exhausted energies, arose at midnight, walked about a mile to the railway station, and stepped on board the train which was to take us to Detroit. At Ridgeway, we were obliged to wait about two hours for the arrival of a train from the East, before the stage would leave for Memphis. My husband lay down upon a bench in the station, and slept for about fifteen minutes, and this relieved his weariness in a measure. We rode about seven miles, to Brother Gurney's, and obtained some rest and sleep, to prepare us to attend the evening appointment.  {RH, April 9, 1914 par. 13}
[RH, April 9, 1914 par. 14]          The meetings in Memphis called for strenuous labor, and while in attendance my husband performed an amount of labor sufficient for two men possessing a good degree of strength. His vital energies were exceedingly depressed, yet his zeal in the cause of God urged him on presumptuously to exhaust, by overwork, the little strength that remained.  {RH, April 9, 1914 par. 14}
[RH, April 9, 1914 par. 15]          Our meetings closed on Sunday evening, after eleven o'clock. We retired after midnight, and arose at daybreak to take the stage for the cars. The cars missed connection, and we did not reach home till past midnight.  {RH, April 9, 1914 par. 15}
[RH, April 9, 1914 par. 16]          My husband slept but little that night, and would not be prevailed upon to rest the next day. He thought his business required him at the office. Night found him exhausted, and his sleep was broken and unrefreshing; yet we arose in the morning at five o'clock to take our usual walk before breakfast. We stepped into Brother Lunt's garden, and while my husband attempted to open an ear of corn, I heard a strange noise. Looking up, I saw his face flushed, and his right arm hanging helpless at his side. His attempt to raise his right arm was ineffectual--the muscles refused to obey the will.  {RH, April 9, 1914 par. 16}
[RH, April 9, 1914 par. 17]          I helped him into the house, but he could not speak to me until in the house he indistinctly uttered the words, "Pray, pray." We dropped on our knees and cried to God, who had ever been to us a present help in time of trouble. My husband soon uttered words of praise and gratitude to God, because he could use his arm. His hand was partially restored, but not fully. . . .  {RH, April 9, 1914 par. 17}
[RH, April 9, 1914 par. 18]          My husband and I felt the need of drawing near to God. And as by confession and prayer we drew near to God, we had the blessed assurance that he drew near to us. How unspeakably precious was the sense of God's boundless mercy toward us, his afflicted children! The stroke that had fallen upon my husband might have been fatal, or left him with one half of his body palsied and dead. We wept for joy, that amid our affliction the care of God was toward us. The mighty Maker of the world--the omnipotent Ruler of the universe, was our Father! Precious, exceedingly precious, were these seasons of communion with God! Much of the time my husband was happy in the Lord. Day and night, the praise of God was upon his lips, and the sick room was truly a heavenly place.                               (To be continued)                                                    -    {RH, April 9, 1914 par. 18}
[RH, April 16, 1914 par. 1]       April 16, 1914 Early Counsels on Medical Work -- No.3    At Dansville    Mrs. E. G. White         The first five weeks of our affliction we spent at our own home. For wise purposes our Heavenly Father did not see fit to raise my husband to immediate health in answer to our earnest prayers, although he seemed preciously near to comfort and sustain us by his Holy Spirit.  {RH, April 16, 1914 par. 1}
[RH, April 16, 1914 par. 2]          We had confidence in the use of water as one of God's appointed remedies, but no confidence in drugs. But my own vital energies were too much exhausted for me to attempt to use hydropathic remedies in my husband's case. His wearing labors had long been bringing about the breakdown, and could we expect God to work a miracle to heal him without our using the means or agencies he had provided? As there was no one in Battle Creek who dared take the responsibility of administering water in my husband's case, we felt that it might be duty to take him to Dansville, N. Y., where he could rest, and where we could have the care of those well skilled as hydropathic physicians. We dared not follow our own judgment, but asked counsel of God, and after prayerful consideration of the matter, decided to go. My husband endured the journey well, much better than we had feared.  {RH, April 16, 1914 par. 2}
[RH, April 16, 1914 par. 3]          We remained in Dansville about three months. We obtained a room a short distance from the institution. Our accommodations were by no means pleasant; our room was small, and the sun visited it but a few minutes in the morning. Yet we did not feel this as we should had we been confined to our room. We were both able to walk out and be in the open air much of the time. Every day, except Sabbath and First day, we took treatment, and this did not leave much time for us to be in our room.  {RH, April 16, 1914 par. 3}
[RH, April 16, 1914 par. 4]          Some may have thought that when we went to Dansville and placed ourselves under the care of physicians, we had given up our faith that God would raise my husband to health in answer to prayer. But not so. While we did not feel like despising the means that God had placed in our reach for the recovery of health, we felt that God was above all, and that he who had provided water as his agent, would have us use it to assist abused nature to recover her exhausted energies. We believed that God would bless the efforts we were making in the direction of health. We did not doubt that God could work a miracle, and in a moment restore to health and vigor. But should he do this, would we not be in danger of again transgressing,--abusing our strength by prolonged, intemperate labor,--and thus bring upon ourselves even a worse condition of things?  {RH, April 16, 1914 par. 4}
[RH, April 16, 1914 par. 5]          If we violate the laws of our being, we must pay the penalty. Suffering, more or less severe, will follow every violation of nature's laws. But when we repent of our transgressions, and earnestly begin the work of reform; when we do all that we can to redeem our errors, by placing ourselves in the best possible condition to regain the strength we have lost, then we are in a position where we can exercise faith in God, and ask him to do for us that which we cannot do for ourselves. Thus we may rely upon God's promises, believing that his power will repair even nature's broken-down machinery, and will place us where we can labor in the cause of God more understandingly, wisely preserving the strength given us, instead of crippling it by excessive labor.  {RH, April 16, 1914 par. 5}
[RH, April 16, 1914 par. 6]          We went to Dansville for rest of body and mind. And although we expected to hear and see that which we could not receive and unite in, yet these things, notwithstanding our efforts to the contrary, excited our minds more or less; and during the long, wakeful nights we compared the life of Christ, and his teachings in regard to what constitutes a Christian, with the teachings on this point set forth at the Dansville institution; and we could not harmonize them. . . .  {RH, April 16, 1914 par. 6}
[RH, April 16, 1914 par. 7]          When we left Battle Creek for Dansville, we did not feel that in order to regain health we must leave our religion behind. We felt that if ever we needed the consolation of faith and hope, it was in our time of severe affliction. Three times a day we had special seasons of prayer for the Lord to restore my husband to health, and for his special grace to sustain us in our affliction. These seasons of prayer were very precious to us. Our hearts were often filled with unspeakable gratitude that it was our privilege to call God our Father; that in our affliction we had a Heavenly Father in whom we could trust without fear,--One who was acquainted with all our distresses, and who had invited us in our helplessness and affliction to lean upon his strong arm for strength and support.  {RH, April 16, 1914 par. 7}
[RH, April 16, 1914 par. 8]          My husband could obtain little rest or sleep at night. He suffered from extreme nervousness. . . . He required almost constant care, and the Lord gave me strength according to my need. I was wonderfully sustained. Many a night when my husband was suffering with pain, unable to rest or sleep, I left my bed at midnight, and bowing before God, earnestly entreated him to grant us this token of his love and care -- that my husband might realize the soothing influence of his Holy Spirit, and find rest in sleep. For ten nights in succession, when it was otherwise impossible for him to rest or sleep, we were granted evidence that God heard us pray, and my husband would drop into a quiet sleep. We frequently felt a refreshing from the presence of God, and our Saviour seemed so precious that we praised God aloud without fear or restraint. And as we awoke refreshed in the morning, our first moments of wakefulness were generally spent in praise to God for the blessing of rest and sleep.  {RH, April 16, 1914 par. 8}
[RH, April 16, 1914 par. 9]          My husband was of good courage nearly all the time he was at Dansville, although he was a great sufferer. During the last few weeks that we were there, we had better rooms, in a much more pleasant home, than we had previously occupied. Our rooms were now on the first floor, which made quite a difference in my labor, as heretofore I had been obliged to ascend a flight of stairs. . . .  {RH, April 16, 1914 par. 9}
[RH, April 16, 1914 par. 10]          November 26, at our season of prayer in the morning, we were led out to pray fervently that God would especially bless my husband, and give him a large measure of his Holy Spirit. The Spirit of God rested upon us; we were especially revived and strengthened in the Lord, and we united our voices in praise to God. . . . The twenty-sixth of November was a cheerful, happy day for me. I felt the peace of God abiding upon me, and that night spent much of the time in prayer to God for my husband.  {RH, April 16, 1914 par. 10}
[RH, April 16, 1914 par. 11]          November 27, Elder Loughborough came into our room, and united with us in family prayer. We all had an unusual spirit of supplication. Heaven seemed very near. We felt the sanctifying influence of the Spirit of God; not a cloud intervened between us and our Saviour. Unspeakable gratitude filled our hearts, and we could not hold our peace. We shouted the high praise of God for his rich blessing, which we prized more highly than any earthly treasure. How rich, how exceedingly precious, seemed the promises of God! We could thank him for affliction. For more than an hour we could only rejoice and triumph in God. Especially did my afflicted husband share largely in this shower of grace. His countenance, though emaciated by disease, was radiant with a holy light as he praised God with a loud voice. Angels of God seemed to be all around us. I thought that the time had come when my husband, in the strength of God, would rise above disease and triumph in his saving power. The influence of this heavenly refreshing seemed to abide with us many days. But we had to learn that the time for our deliverance had not yet come; that this great blessing was to prepare us for still greater trials.                                                    -    {RH, April 16, 1914 par. 11}
[RH, April 23, 1914 par. 1]       April 23, 1914 Early Counsels on Medical Work -- No.4    Blessings Through Prayer    Mrs. E. G. White         Dec. 4, 1865, my husband passed a restless night of suffering. I prayed by his bedside as usual, but the Lord was not pleased to send relief. My husband was troubled in mind. He thought that he might go down into the grave. He stated that death had no terrors for him. . . .  {RH, April 23, 1914 par. 1}
[RH, April 23, 1914 par. 2]          I felt intensely over the matter. I did not believe for a moment that my husband would die. But how was he to be inspired with faith to feel and say, "I shall not die, but live, and declare the works of the Lord"? That night was the most distressing I had experienced during his illness. I did not sleep, but pondered in regard to our future course. Previous to this night I had not thought of immediately leaving Dansville.  {RH, April 23, 1914 par. 2}
[RH, April 23, 1914 par. 3]          I saw that the courage, hope, and buoyancy of spirit which had sustained my husband were failing. I had been remarkably enabled to endure anxiety, and the care of him during his sickness. He was considerate of my health and strength; yet his case required constant care. I knew that no one at Dansville could take my place; and I had so long had the burden and care of his case that I could not leave for others that which I had regarded not only a duty but a privilege to do for my afflicted husband. I did not consider this a task; it was to me a privilege. I had been nearly all my life an invalid, and tenderly and patiently had my husband sympathized with, watched over, and cared for me when I was suffering. Now my turn had come to repay in a small measure the attention and kind offices I had received from him. And, again, I felt such a degree of the peace of God, and the consolation of his Spirit in the happy performance of my duty, that I could say from the heart that I would not exchange the blessings and the experience I had obtained during the past six months for those of the same length of time in any former period of my life.  {RH, April 23, 1914 par. 3}
[RH, April 23, 1914 par. 4]          I feared that I could not long endure being so much deprived of sleep. Taking treatment was an additional tax upon my strength; and if I failed, where would my husband drop? Who would care for him as I had done? . . .  {RH, April 23, 1914 par. 4}
[RH, April 23, 1914 par. 5]          My husband was losing flesh and strength every day. I thought of our large and convenient house at Battle Creek, with its high and airy rooms, and I asked myself, Would we not make more rapid progress toward health were we in our own home? I thought of the large reservoir of hot water upon our stove, ready for use at any time; of our immense cistern of soft water; our filter in the cellar, and our bathroom. But all these conveniences had but little weight in my mind compared with my anxiety to get my husband, while I could, among his tried brethren, who knew him, who had been benefited by his labors, and who were acquainted with the perseverance and zeal with which he had toiled to do the work of God, that he might be found at his post. His faithful brethren could sympathize with him, and help him by their prayers and faith.  {RH, April 23, 1914 par. 5}
[RH, April 23, 1914 par. 6]          I prayed God to guide me, and not suffer me to take one wrong step, but to give me wisdom to choose the right course. The more earnestly I prayed, the stronger was my conviction that I must take my husband among his brethren, even if we should again return to Dansville. It seemed advisable to take him to Rochester, thus trying the effect of the journey, and if this proved beneficial, to go still farther, even to Battle Creek, after a short stay at Rochester. . . .  {RH, April 23, 1914 par. 6}
[RH, April 23, 1914 par. 7]          In the morning Dr. Lay called, and I told him that unless there should be a decided improvement in the case of my husband in two or three weeks, at most, I should take him home. He answered, "You cannot take him home; he is not able to endure such a journey." I answered, "I shall go; I shall take my husband by faith, relying upon God, and shall make Rochester my first point, tarry there a few days, and then go on to Detroit, and, if necessary, tarry there a few days to rest, and then go on to Battle Creek." This is the first intimation my husband had of my intentions. He said not a word. . . . That evening we packed our trunks, and before nine o'clock were all ready for an early start the next morning. . . .  {RH, April 23, 1914 par. 7}
[RH, April 23, 1914 par. 8]          During the three weeks that we were in Rochester, much of the time was spent in prayer. My husband proposed sending to Maine for Elder J. N. Andrews, to Olcott for Brother and Sister Lindsay, and to Roosevelt, requesting those who had faith in God and felt it their duty, to come and pray for him. These friends came in answer to his call, and for ten days we had special and earnest seasons of prayer. All who engaged in these seasons of prayer were greatly blessed. They felt a burden of prayer, not only for my husband, but in their own behalf. With brokenness of spirit, with their faces bathed in tears, these servants of God entreated that a deep work of grace might be wrought in their own hearts. Shouts of victory and praise to God ascended to heaven for a token of love and acceptance. I never enjoyed greater freedom in prayer. We had the assurance that our petitions were heard. We were often so refreshed with heavenly showers of grace that we could say, "My cup runneth over." We could weep and praise God for his rich salvation. . . .  {RH, April 23, 1914 par. 8}
[RH, April 23, 1914 par. 9]          Those who came from Roosevelt were soon obliged to return to their homes. Brother Andrews and Brother and Sister Lindsay remained. We continued our earnest supplications to Heaven. It seemed to be a struggle with the powers of darkness. Sometimes the trembling faith of my husband would grasp the promises of God, and sweet and precious was the victory then enjoyed. Then again his mind seemed depressed, and too weak to hold the victory he had gained.  {RH, April 23, 1914 par. 9}
[RH, April 23, 1914 par. 10]          Each season of prayer increased in interest, and all who took part felt blessed in their efforts to draw near to God, and to pray for my husband. Brother Andrews especially felt the burden of the case, and labored earnestly in faith, while the power of the Holy Spirit seemed to indite prayer. Every member of our family consecrated himself anew to God. Our dear children united with us in this work of consecration. . . . I felt the assurance that we should come forth purified from the furnace of affliction.  {RH, April 23, 1914 par. 10}
[RH, April 23, 1914 par. 11]         Once, at the house of Brother Andrews, while engaged in a season of prayer, I felt like presenting my case to the Lord, entreating him to give me health of body and strength of mind. All present made my case a special; subject of prayer. I felt a sweet peace and rest in God. A heavenly atmosphere pervaded the room. The Lord heard prayer in my behalf, and I found relief from physical ailments.  {RH, April 23, 1914 par. 11}
[RH, April 23, 1914 par. 12]          Christmas evening, as we were humbling ourselves before God and earnestly pleading for deliverance, the light of Heaven seemed to shine upon us, and I was wrapt in a vision of God's glory. It seemed that I was borne quickly from earth to heaven, where all was health, beauty, and glory. Strains of music fell upon my ear, melodious, perfect, and entrancing. I was permitted to enjoy this scene awhile before my attention was called to this dark world. Then my attention was called to things taking place upon this earth. ［A PORTION OF THE INSTRUCTION GIVEN DURING THIS MEMORABLE VISION, URGING THE ESTABLISHMENT OF A HEALTH INSTITUTION BY THE SEVENTH-DAY ADVENTIST DENOMINATION, WILL BE GIVEN IN SUCCEEDING ARTICLES.］. . .  {RH, April 23, 1914 par. 12}
[RH, April 23, 1914 par. 13]         My husband then proposed our returning to Battle Creek the next week. . . . We were prospered on our journey. . . On the arrival of the train at Battle Creek, we were met by several of our faithful brethren, who received us gladly. . . . My husband rested well through the night. The next Sabbath, although feeble, he walked to the meetinghouse and spoke for about three quarters of an hour. We also attended the communion season in the evening. The Lord strengthened him as he walked out upon faith. . . .  {RH, April 23, 1914 par. 13}
[RH, April 23, 1914 par. 14]          I believed, without a doubt, in the perfect and entire restoration of my husband to health. The Lord is for us, praise his holy name! Although Satan tried to press us sore, yet help has been laid upon One that is mightier than he, and in the name of Jesus, our great Deliverer, we knew we should come off conquerors.                                                    -    {RH, April 23, 1914 par. 14}
[RH, April 30, 1914 par. 1]       April 30, 1914 Early Counsels on Medical Work -- No.5    The Health Reform ［"TESTIMONIES FOR  THE CHURCH," VOL. I, PAGES 485-495.］    Mrs. E. G. White         ［Compiler's Note:--It was during the sojourn of Elder James White and wife with tried friends at Rochester, N. Y., soon after their departure from the Dansville (N. Y.) Health Home, that counsel was received regarding the duty of the Seventh-day Adventist denomination to establish a health institution. There had not been a general and hearty response to the light on health reform that had been given in the vision at Otsego, Mich., June, 1863, and the people were now called upon to make a decided advance in the adoption of health principles and in the undertaking of gospel medical missionary work. In these counsels are outlined many of the truths that lie at the very foundation of all medical missionary endeavor, whether in the individual life-practice, or by medical evangelists in mission fields and in our medical institutions. The instruction contained in the articles to follow is, therefore, of general interest to all.］  {RH, April 30, 1914 par. 1}
[RH, April 30, 1914 par. 2]          In the vision given me in Rochester, N. Y., Dec. 25, 1865, I was shown that our Sabbath keeping people have been negligent in acting upon the light which God has given in regard to the health reform; that there is yet a great work before us; and that, as a people, we have been too backward to follow in God's opening providence, as he has chosen to lead us.  {RH, April 30, 1914 par. 2}
[RH, April 30, 1914 par. 3]          I was shown that the work of health reform has scarcely been entered upon yet. While some feel deeply, and act out their faith in the work, others remain indifferent, and have scarcely taken the first step in reform. There seems to be in them a heart of unbelief, and as this reform restricts the lustful appetite, many shrink back. . . .  {RH, April 30, 1914 par. 3}
[RH, April 30, 1914 par. 4]          The health reform, I was shown, is a part of the third angel's message, and is just as closely connected with it as are the arm and hand with the human body. I saw that as a people we must make an advance move in this great work. Ministers and people must act in concert. God's people are not prepared for the loud cry of the third angel. They have a work to do for themselves which they should not leave for God to do for them. He has left this work for them to do. It is an individual work; one cannot do it for another. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.". . .  {RH, April 30, 1914 par. 4}
[RH, April 30, 1914 par. 5]          In order to be fitted for translation, the people of God must know themselves. They must understand in regard to their own physical frames, that they may be able with the psalmist to exclaim, "I will praise thee; for I am fearfully and wonderfully made." They should ever have the appetite in subjection. . . . The body should be servant to the mind, and not the mind to the body.  {RH, April 30, 1914 par. 5}
[RH, April 30, 1914 par. 6]          I was shown that there is a much greater work before us than we as yet have any idea of, if we would insure health by placing ourselves in the right relation to life. . . . Shall those who are "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," be behind the religionists of the day who have no faith in the soon appearing of our Saviour? The peculiar people whom he is purifying unto himself, to be translated to heaven without seeing death, should not be behind others in good works. In their efforts to cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, they should be as far ahead of any other class of people on the earth as their profession is more exalted than that of others.  {RH, April 30, 1914 par. 6}
[RH, April 30, 1914 par. 7]          Some have sneered at this work of reform, and have said it was all unnecessary; that it was an excitement to divert minds from present truth. They have said that matters were being carried to extremes. Such do not know what they are talking about. While men and women professing godliness are diseased from the crown of their head to the soles of their feet, while their physical, mental, and moral energies are enfeebled through gratification of depraved appetite and excessive labor, how can they weigh the evidences of truth, and comprehend the requirements of God? If their moral and intellectual faculties are beclouded, they cannot appreciate the value of the atonement or the exalted character of the work of God, nor delight in the study of his Word. . . .  {RH, April 30, 1914 par. 7}
[RH, April 30, 1914 par. 8]          I saw that our Heavenly Father has bestowed upon us the great blessing of light upon the health reform, that we may obey the claims which he has upon us, and glorify him in our bodies and spirits, which are his, and finally stand without fault before the throne of God. Our faith requires us to elevate the standard, and take advance steps. While many question the course pursued by other health reformers, they, as reasonable men, should do something themselves. Our race is in a deplorable condition, suffering from disease of every description. Many have inherited disease, and are great sufferers because of the wrong habits of their parents; and yet they pursue the same wrong course in regard to themselves and their children which was pursued toward them. They are ignorant in regard to themselves. They are sick, and do not know that their own wrong habits are causing them immense suffering.  {RH, April 30, 1914 par. 8}
[RH, April 30, 1914 par. 9]         There are but few as yet who are aroused sufficiently to understand how much their habits of diet have to do with their health, their characters, their usefulness in this world, and their eternal destiny. I saw that it is the duty of those who have received the light from heaven, and have realized the benefit of walking in it, to manifest a greater interest for those who are still suffering for want of knowledge. Sabbath keepers who are looking for the soon appearing of their Saviour should be the last to manifest a lack of interest in this great work of reform. Men and women must be instructed, and ministers and people should feel that the burden of the work rests upon them to agitate the subject, and urge it home upon others. . . .  {RH, April 30, 1914 par. 9}
[RH, April 30, 1914 par. 10]          Our people should have an institution of their own, under their own control, for the benefit of the diseased and suffering among us, who wish to have health and strength that they may glorify God in their bodies and spirits, which are his. . . .  {RH, April 30, 1914 par. 10}
[RH, April 30, 1914 par. 11]          As the health of invalids improves under judicious treatment, and they begin to enjoy life, they have confidence in those who have been instrumental in their restoration to health. Their hearts are filled with gratitude, and the good seed of truth will the more readily find a lodgment there, and in some cases will be nourished, spring up, and bear fruit to the glory of God. One such precious soul saved will be worth more than all the means needed to establish such an institution. Some will not have enough moral courage to yield to their convictions. They may be convinced that Sabbath keepers have the truth, but the world and unbelieving relatives stand in the way of their receiving it. They cannot bring their minds to the point to sacrifice all for Christ. Yet some of this last-mentioned class will go away with their prejudice removed, and will stand as defenders of the faith of Seventh-day Adventists. Some who go away restored or greatly benefited will be the means of introducing our faith in new places, and raising the standard of truth where it would have been impossible to gain access had not prejudice been first removed from minds by a tarry among our people for the object of gaining health.  {RH, April 30, 1914 par. 11}
[RH, April 30, 1914 par. 12]          Others will prove a source of trial as they go to their homes. Yet this should not discourage any, nor hinder them in their efforts in this good work. Satan and his agents will do all they can to hinder, to perplex, and to bring burdens upon those who heartily engage in the work of advancing this reform.  {RH, April 30, 1914 par. 12}
[RH, April 30, 1914 par. 13]          There is a liberal supply of means among our people, and if all felt the importance of the work, this great enterprise could be carried forward without embarrassment. All should feel a special interest in sustaining it. Especially should those who have means invest in this enterprise. . . .  {RH, April 30, 1914 par. 13}
[RH, April 30, 1914 par. 14]          Many who profess the truth are growing close and covetous. They need to be alarmed for themselves. . . . There is now a good opportunity for them to use their means for the benefit of suffering humanity, and also for the advancement of the truth. This enterprise should never be left to struggle in poverty. These stewards to whom God has intrusted means should now come up to the work and use their means to his glory. . . .  {RH, April 30, 1914 par. 14}
[RH, April 30, 1914 par. 15]          Those to whom God has intrusted means should provide a fund to be used for the benefit of the worthy poor who are sick and not able to defray the expenses of receiving treatment at the institution. There are some precious, worthy poor whose influence has been a benefit to the cause of God. A fund should be raised to be used for the express purpose of treating such of the poor as the church where they reside shall decide are worthy to be benefited. Unless those who have an abundance give for this object, without calling for returns, the poor will be unable to avail themselves of the benefits derived from the treatment of disease at such an institution, where so much means is required for the labor bestowed. Such an institution should not in its infancy, while struggling to live, become embarrassed by a constant expenditure of means without realizing any returns.                                                    -    {RH, April 30, 1914 par. 15}
[RH, May 7, 1914 par. 1]       May 7, 1914 Early Counsels on Medical Work -- No.6    The Health Institute ［"TESTIMONIES  FOR THE CHURCH," VOL. I, PAGES 553-564.］    Mrs. E. G. White         In the vision given me Dec. 25, 1865, I saw that the health reform was a great enterprise, closely connected with the present truth, and that Seventh-day Adventists should have a home for the sick, where they could be treated for their diseases, and also learn how to take care of themselves so as to prevent sickness.  {RH, May 7, 1914 par. 1}
[RH, May 7, 1914 par. 2]          I saw that our people should not remain indifferent upon this subject, and leave the rich among us to go to the popular water cure institutions of the country for the recovery of health, where they would find opposition to, rather than sympathy with, their views of religious faith. Those who are reduced by disease, suffer not only for want of physical but also of mental and moral strength; and afflicted, conscientious Sabbath keepers cannot receive as much benefit where they feel that they must be constantly guarded lest they compromise their faith and dishonor their profession, as at an institution whose physicians and conductors are in sympathy with the truths connected with the third angel's message. . . .  {RH, May 7, 1914 par. 2}
[RH, May 7, 1914 par. 3]          I saw that a very extensive work could not be accomplished in a short time, as it would not be an easy matter to find physicians whom God could approve, and who would work together harmoniously, disinterestedly, and zealously for the good of suffering humanity. It should ever be kept prominent that the great object to be attained through this channel is not only health, but perfection and the spirit of holiness, which cannot be attained with diseased bodies and minds. This object cannot be secured by working merely from a worldling's standpoint. God will raise up men and qualify them to engage in the work, not only as physicians of the body, but of the sin-sick soul, as spiritual fathers to the young and inexperienced. . . .  {RH, May 7, 1914 par. 3}
[RH, May 7, 1914 par. 4]          As to the extent of the accommodations of the Health Institute, . . . I was shown, as I have before stated, that we should have such an institution, small at its commencement, and cautiously increased, as good physicians and helpers could be procured and means raised, and as the wants of invalids should demand; and all should be conducted in strict accordance with the principles and humble spirit of the third angel's message. And as I have seen the large calculations hastily urged by those who have taken a leading part in the work, I have felt alarmed, and in many private conversations and in letters I have warned these brethren to move cautiously. My reasons for this are that without the special blessing of God, there are several ways in which this enterprise might be hindered, for a time at least, any one of which would be detrimental to the institution, and an injury to the cause. Should the physicians fail, through sickness, death, or any other cause, to fill their places, the work would be hindered till others were raised up; or should means fail to come in when extensive buildings were in process of erection, and the work stop, capital would be sunk, and a general discouragement would come over all interested; also there might be a lack of patients to occupy present accommodations, consequently a lack of means to meet present expenses. With all the efforts in every department, put forth in a correct and judicious manner, and with the blessing of God, the institution will prove a glorious success, while a single failure in any one direction might sooner or later prove a great injury. . . .  {RH, May 7, 1914 par. 4}
[RH, May 7, 1914 par. 5]          The health reform is closely connected with the work of the third message, yet it is not the message. Our preachers should teach the health reform, yet they should not make this the leading theme in the place of the message. Its place is among those subjects which set forth the preparatory work to meet the events brought to view by the message; among these it is prominent. . . . Our people should furnish means to meet the wants of a growing Health Institute among us, as they are able to do without giving less for the other wants of the cause. Let the health reform and the Health Institute grow up among us as other worthy enterprises have grown, taking into the account our feeble strength in the past, and our greater ability to do much in a short period of time now. Let the Health Institute grow, as other interests among us have grown, as fast as it can safely, and not cripple other branches of the great work which are of equal or greater importance at this time. . . .  {RH, May 7, 1914 par. 5}
[RH, May 7, 1914 par. 6]          The health reform is a branch of the special work of God for the benefit of his people. I saw that in an institution established among us, the greatest danger would be of its managers departing from the spirit of the present truth, and from that simplicity which should ever characterize the disciples of Christ. A warning was given me against lowering the standard of truth in any way in such an institution, in order to help the feelings of unbelievers, and thus secure their patronage. The great object of receiving unbelievers into the institution is to lead them to embrace the truth. If the standard is lowered, they will get the impression that the truth is of little importance, and they will go away in a state of mind harder of access than before. . . .  {RH, May 7, 1914 par. 6}
[RH, May 7, 1914 par. 7]          God would have a health institution established which will in its influence be closely connected with the closing work for mortals fitting for immortality; one that will have no tendency to weaken the religious principles of old or young, and which will not improve the health of the body to the detriment of spiritual growth. The great object of this institution should be to improve the health of the body, that the afflicted may more highly appreciate eternal things. If this object is not continually set before the mind, and efforts are not made to this end, it will prove a curse instead of a blessing, spirituality will be regarded as a secondary thing, and the health of the body and diversion will be made primary.                                                    -    {RH, May 7, 1914 par. 7}
[RH, May 14, 1914 par. 1]       May 14, 1914 Early Counsels on Medical Work -- No.7    Principles Underlying Sanitarium Work ［"TESTIMONIES  FOR THE CHURCH," VOL. I, PAGES 633-641.］    Mrs. E. G. White         In former numbers of "Testimonies for the Church," I have spoken of the importance of Seventh-day Adventists establishing an institution for the benefit of the sick, especially for the suffering and sick among us. I have spoken of the ability of our people, in point of means, to do this; and have urged that, in view of the importance of this branch of the great work of preparation to meet the Lord with gladness of heart, our people should feel themselves called upon, according to their ability, to put a portion of their means into such an institution. . . .  {RH, May 14, 1914 par. 1}
[RH, May 14, 1914 par. 2]          I had taken great interest in the health reform, and had high hopes of the prosperity of the Health Institute. I felt, as no other one could feel, the responsibility of speaking to my brethren and sisters in the name of the Lord concerning this institution and their duty to furnish necessary means, and I watched the progress of the work with intense interest and anxiety. When I saw those who managed and directed, running into the dangers shown me, of which I had warned them in public, and also in private conversation and letters, a terrible burden came upon me. That which had been shown me as a place where the suffering sick among us could be helped, was one where sacrifice, hospitality, faith, and piety should be the ruling principles. But when unqualified calls were made for large sums of money, with the statement that stock taken would pay large per cent; when the brethren who occupied positions in the institution seemed more than willing to take larger wages than those were satisfied with who filled other and equally important stations in the great cause of truth and reform; when I learned, with pain, that, in order to make the institution popular with those not of our faith, and to secure their patronage, a spirit of compromise was rapidly gaining ground at the Institute, . . . when I saw these things, I said, This is not that which was shown me as an institution for the sick, which would share the signal blessing of God. This is another thing.  {RH, May 14, 1914 par. 2}
[RH, May 14, 1914 par. 3]         And yet calculations for more extensive buildings were made, and calls for large sums of money were urged. As it was then managed, I could not but regard the Institute, on the whole, as a curse. Although some were benefited healthwise, the influence on the church at Battle Creek and upon brethren and sisters who visited the Institute was so bad as to overbalance all the good that was done; and this influence was reaching churches in this and other States, and was terribly destructive to faith in God and in the present truth. Several who came to Battle Creek humble, devoted, confiding Christians, went away almost infidels. The general influence of these things was creating prejudice against the health reform in very many of the most humble, the most devoted, and the best of our brethren, and was destroying faith in my Testimonies and in the present truth. . . .  {RH, May 14, 1914 par. 3}
[RH, May 14, 1914 par. 4]          The brethren who have stood at the head of this work have appealed to our people for means, on the ground that the health reform is a part of the great work connected with the third angel's message. In this they have been right. It is a branch of the great, charitable, liberal, sacrificing, benevolent work of God. . . .  {RH, May 14, 1914 par. 4}
[RH, May 14, 1914 par. 5]          In what I have been shown and what I have said, I received no other idea, and designed to give no other, than that the raising of funds for this branch of the work was to be a matter of liberality, the same as for the support of other branches of the great work. . . .  {RH, May 14, 1914 par. 5}
[RH, May 14, 1914 par. 6]          The friends of humanity, of truth and holiness, should act in reference to the Institute on the plan of sacrifice and liberality. . . . Let the donations come in as needed; let the sums, small and large, come in. Let means be expended judiciously. Let charges for patients be as reasonable as possible. Let brethren donate to partly pay the expenses at the Institute of the suffering, worthy poor among them. Let the feeble ones be led out, as they can bear it, to cultivate the beautifully situated acres owned by the Institute. Let them not do this with the narrow idea of pay, but with the liberal idea that the expense of the purchase of them was a matter of benevolence for their good. Let their labor be a part of their prescription, as much as the taking of baths. Let benevolence, charity, humanity, sacrifice for others' good, be the ruling idea with physicians, managers, helpers, patients, and with all the friends of Jesus, far and near, instead of wages, good investment, a paying thing, stock that will pay. Let the love of Christ, love for souls, sympathy for suffering humanity, govern all we say and do relative to the Health Institute.  {RH, May 14, 1914 par. 6}
[RH, May 14, 1914 par. 7]          Why should the Christian physician, who is believing, expecting, looking, waiting, and longing for the coming and kingdom of Christ, when sickness and death will no longer have power over the saints, expect more pay for his services than the Christian editor or the Christian minister? He may say that his work is more wearing. That is yet to be proved. Let him work as he can endure it, and not violate the laws of life which he teaches to his patients. There are no good reasons why he should overwork and receive large pay for it, more than the minister or the editor. Let all who act a part in the Institute and receive pay for their services, act on the same liberal principle. No one should be suffered to remain as helper in the Institute who does it simply for pay. There are those of ability, who, for the love of Christ, his cause, and the suffering followers of their Master, will fill stations in that Institute faithfully and cheerfully, and with a spirit of sacrifice.                                                    -    {RH, May 14, 1914 par. 7}
[RH, May 21, 1914 par. 1]       May 21, 1914 Early Counsels on Medical Work -- No.8    Ministering to Soul and Body ［"TESTIMONIES  FOR THE CHURCH," VOL. III, PAGES 165-175.］    Mrs. E. G. White         The Health Institute has been established . . . to relieve the afflicted, to disseminate light, to awaken the spirit of inquiry, and to advance reform. This institution is conducted upon principles which are different from those of any other hygienic institution in the land. Money is not the great object with its friends and conductors. They conduct it from a conscientious, religious standpoint, aiming to carry out the principles of Bible hygiene. Most institutions of the kind are established upon different principles, and are conservative, making it their object to meet the popular class halfway, and so to shape their course that they will receive the greatest patronage and the most money. . . .  {RH, May 21, 1914 par. 1}
[RH, May 21, 1914 par. 2]          This institution is designed of God to be one of the greatest aids in preparing a people to be perfect before God. In order to attain to this perfection, men and women must have physical and mental strength to appreciate the elevated truths of God's Word, and be brought into a position where they will discern the imperfections in their moral characters. They should be in earnest to reform, that they may have friendship with God. The religion of Christ is not to be placed in the background, and its holy principles laid down to meet the approval of any class, however popular. If the standard of truth and holiness is lowered, the design of God will not then be carried out in this institution. . . .  {RH, May 21, 1914 par. 2}
[RH, May 21, 1914 par. 3]          I was shown that a larger work could be accomplished if there were gentlemen physicians of the right stamp of mind, who had proper culture, and a thorough understanding of every part of the work devolving on a physician. The physicians should have a large stock of patience, forbearance, kindliness, and pity; for they need these qualifications in dealing with suffering invalids, who are diseased in body, and many of whom are diseased both in body and in mind. It is not an easy matter to obtain the right class of men and women, those who are fitted for the place, and who will work harmoniously, zealously, and unselfishly for the benefit of suffering invalids. Men are wanted at the Institute who will have the fear of God before them, and who can minister to sick minds, and keep prominent the health reform from a religious standpoint.  {RH, May 21, 1914 par. 3}
[RH, May 21, 1914 par. 4]          Those who engage in this work should be consecrated to God, and not make it their only object to treat the body merely to cure disease, thus working from the popular physician's standpoint, but to be spiritual fathers, to minister to diseased minds, and point the sin-sick soul to the never-failing remedy, the Saviour who died for them. Those who are reduced by disease are sufferers in more than one sense. They can endure bodily pain far better than they can bear mental suffering. Many carry a violated conscience, and can be reached only by the principles of Bible religion.  {RH, May 21, 1914 par. 4}
[RH, May 21, 1914 par. 5]         When the poor, suffering paralytic was brought to the Saviour, the urgency of the case seemed not to admit of a moment's delay, for already dissolution was doing its work upon the body. When those who bore him upon his bed saw that they could not come directly into the presence of Christ, they at once tore open the roof, and let down the bed whereon the sick of the palsy lay. Our Saviour saw and understood his condition perfectly. He also knew that this wretched man had a sickness of the soul far more aggravating than bodily suffering. He knew that the greatest burden he had borne for months was on account of sins. The crowd of people waited with almost breathless silence to see how Christ would treat this case, apparently so hopeless, and were astonished to hear the words which fell from his lips, "Son, be of good cheer; thy sins be forgiven thee."  {RH, May 21, 1914 par. 5}
[RH, May 21, 1914 par. 6]          These were the most precious words that could fall upon the ear of that sick sufferer; for the burden of sin had lain so heavily upon him that he could not find the least relief. Christ lifts the burden that so heavily oppressed him: "Be of good cheer," I, your Saviour, came to forgive sins. How quickly the pallid countenance of the sufferer changes! Hope takes the place of dark despair, and peace and joy take the place of distressing doubt and stolid gloom. The mind being restored to peace and happiness, the suffering body can now be reached. Next comes from the divine lips, "Thy sins be forgiven thee," "arise, and walk." In the effort to obey the will, those lifeless, bloodless arms are quickened; a healthful current of blood flows through the veins; the leaden color of his flesh disappears, and the ruddy glow of health takes its place. The limbs, that for long years have refused to obey the will, are now quickened to life, and the healed paralytic grasps his bed, and walks through the crowd to his home, glorifying God.  {RH, May 21, 1914 par. 6}
[RH, May 21, 1914 par. 7]          This case is for our instruction. Physicians who would be successful in the treatment of disease, should know how to minister to a diseased mind. They can have a powerful influence for good if they make God their trust. Some invalids need to be relieved of pain before the mind can be reached. After relief has come to the body, the physician can frequently the more successfully appeal to the conscience, and the heart will be more susceptible to the influences of the truth. There is danger of those connected with the Health Institute losing sight of the object for which such an institution was established by Seventh-day Adventists, and working from the worldling's standpoint, patterning after other institutions.  {RH, May 21, 1914 par. 7}
[RH, May 21, 1914 par. 8]          The Health Institute was not established among us for the purpose of obtaining money, although money is very necessary to carry forward the institution successfully. Economy should be exercised by all in the expenditure of means, that money be not used needlessly. But there should be sufficient means to invest in all necessary conveniences which will make the work of helpers, and especially of physicians, as easy as possible. And the directors of the Institute should avail themselves of every facility which will aid in the successful treatment of patients. . . .  {RH, May 21, 1914 par. 8}
[RH, May 21, 1914 par. 9]          To raise the Health Institute from its low state in the autumn of 1869 to its present prosperous, hopeful condition, has demanded sacrifices and exertions of which its friends abroad know but little. Then it had a debt of thirteen thousand dollars, and had but eight paying patients. And what was worse still, the course of former managers had been such as to so far discourage its friends that they had no heart to furnish means to lift the debt, or to recommend the sick to patronize the Institute. It was at this discouraging point that my husband decided in his mind that the Institute property must be sold to pay the debts, and the balance, after the payment of debts, be refunded to stockholders in proportion to the amount of stock each held. But one morning, in prayer at the family altar, the Spirit of God came upon him as he was praying for divine guidance in matters pertaining to the Institute, and he exclaimed, while bowed upon his knees, "The Lord will vindicate every word he has spoken through vision relative to the Health Institute, and it will be raised from its low estate, and prosper gloriously."  {RH, May 21, 1914 par. 9}
[RH, May 21, 1914 par. 10]          From that point of time we took hold of the work in earnest, and have labored side by side for the Institute, to counteract the influence of selfish men who had brought embarrassment upon it. We have given of our means, thus setting an example to others. We have encouraged economy and industry on the part of all connected with the Institute, and have urged that physicians and helpers work hard for small pay, until the Institute should again be fully established in the confidence of our people. We have borne a plain testimony against the manifestation of selfishness in any one connected with the Institute, and have counseled and reproved wrongs. We knew that the Health Institute would not succeed unless the blessing of the Lord rested upon it. If his blessing attended it, the friends of the cause would have confidence that it was the work of God, and would feel safe to donate means to make it a living enterprise, that it might be able to accomplish the design of God.  {RH, May 21, 1914 par. 10}
[RH, May 21, 1914 par. 11]          The physicians and some of the helpers went to work earnestly. They worked hard, under great discouragements. Drs. Ginley, Chamberlain, and Lamson worked with earnestness and energy, for small pay, to build up this sinking institution. And, thank God, the original debt has been removed, and large additions for the accommodation of patients have been made and paid for.                                                    -    {RH, May 21, 1914 par. 11}
[RH, May 28, 1914 par. 1]       May 28, 1914 Early Counsels on Medical Work -- No.9    The Reward of Faithful Service    Mrs. E. G. White         I was shown that the physicians at our Institute should be men and women of faith and spirituality. They should make God their trust. There are many who come to the Institute who have, by their own sinful indulgence, brought upon themselves disease of almost every type. This class do not deserve the sympathy that they frequently require. And it is painful to the physicians to devote time and strength to this class, who are debased physically, mentally, and morally.  {RH, May 28, 1914 par. 1}
[RH, May 28, 1914 par. 2]          But there is a class who have, through ignorance, lived in violation of nature's laws. They have worked intemperately and have eaten intemperately because it was the custom to do so. Some have suffered many things from many physicians, but have not been made better, but decidedly worse. At length they are torn from business, from society, and from their families; and as their last resort, they come to the Health Institute, with some faint hope that they may find relief. This class need sympathy. They should be treated with the greatest tenderness, and care should be taken to make clear to their understanding the laws of their being, that they may, by ceasing to violate them and by governing themselves, avoid suffering and disease, the penalty of nature's violated law.  {RH, May 28, 1914 par. 2}
[RH, May 28, 1914 par. 3]         Dr. B is not the best adapted to fill a position as physician at the Institute. He sees men and women ruined in constitution, who are weak in mental and moral power, and he thinks it time lost to treat such cases. This may be so in many cases. But he should not become discouraged and disgusted with sick and suffering patients. He should not lose his pity, sympathy, and patience, and feel that his life is poorly employed when doing for those who can never appreciate the labor they receive, and who will not use their strength, if they regain it, to bless society, but will pursue the same course of self-gratification that they did in losing health. Dr. B should not become weary nor discouraged. He should remember Christ, who came in direct contact with suffering humanity. Although, in many cases, the afflicted had brought disease upon themselves by their sinful course in violating natural law, Jesus pitied their weakness, and when they came to him with disease the most loathsome, he did not stand aloof for fear of contamination; he touched them, and bade disease give back.  {RH, May 28, 1914 par. 3}
[RH, May 28, 1914 par. 4]          "And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at his feet, giving him thanks: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way: thy faith hath made thee whole."  {RH, May 28, 1914 par. 4}
[RH, May 28, 1914 par. 5]          Here is a lesson for us all. These lepers were so corrupted by disease that they had been restricted from society lest they should contaminate others. Their limits had been prescribed by the authorities. Jesus comes within their sight, and in their great suffering, they cry unto him who alone has power to relieve them. Jesus bids them show themselves to the priests. They have faith to start on their way, believing in the power of Christ to heal them. As they go on their way, they realize that the horrible disease has left them. But only one has feelings of gratitude, only one feels his deep indebtedness to Christ for this great work wrought for him. This one returns praising God, and in the greatest humiliation falls at the feet of Christ, acknowledging with thankfulness the work wrought for him. And this man was a stranger; the other nine were Jews.  {RH, May 28, 1914 par. 5}
[RH, May 28, 1914 par. 6]          For the sake of this one man, who would make a right use of the blessing of health, Jesus healed the whole ten. The nine passed on without appreciating the work done, and rendered no grateful thanks to Jesus for doing the work.  {RH, May 28, 1914 par. 6}
[RH, May 28, 1914 par. 7]          Thus will the physicians of the Health Institute have their efforts treated. But if, in their labor to help suffering humanity, one out of twenty makes a right use of the benefits received, and appreciates their efforts in his behalf, the physicians should feel grateful and satisfied. If one life out of ten is saved, and one soul out of one hundred is saved in the kingdom of God, all connected with the Institute will be amply repaid for all their efforts. All their anxiety and care will not be wholly lost. If the King of glory, the Majesty of heaven, worked for suffering humanity, and so few appreciated his divine aid, the physicians and helpers at the Institute should blush to complain if their feeble efforts are not appreciated by all, and seem to be thrown away on some.--"Testimonies for the Church," Vol. III, pages 178-180.  {RH, May 28, 1914 par. 7}
[RH, May 28, 1914 par. 8]          Many who come to the sanitarium for treatment are brought to the knowledge of the truth, and thus not only are they healed in body, but the darkened chambers of the mind are illuminated with the light of the dear Saviour's love. But how much more good might be accomplished if all connected with that institution were first connected with the God of wisdom, and had thus become channels of light to others. The habits and customs of the world, pride of appearance, selfishness, and self-exaltation too often intrude, and these sins of his professed followers are so offensive to God that he cannot work in power for them or through them.--Id., Vol. IV, page 576.  {RH, May 28, 1914 par. 8}
[RH, May 28, 1914 par. 9]          God designed that the Sanitarium which he had established should stand forth as a beacon of light, of warning and reproof. He would prove to the world that an institution conducted on religious principles as an asylum for the sick, could be sustained without sacrificing its peculiar, holy character; that it could be kept free from the objectionable features that are found in other institutions of the kind. It was to be an instrumentality in his hand to bring about great reforms. Wrong habits of life should be corrected, the morals elevated, the tastes changed, the dress reformed. -- Id., page 582.  {RH, May 28, 1914 par. 9}
[RH, May 28, 1914 par. 10]          The physicians are in a position where, should they exert an influence in accordance with their faith, they would have a molding power upon all connected with the institution. This is one of the best missionary fields in the world; and all in responsible positions should become acquainted with God, and ever be receiving light from heaven.  {RH, May 28, 1914 par. 10}
[RH, May 28, 1914 par. 11]          There should be awakened in the hearts of the physicians especially a most earnest desire to have that wisdom which God alone can impart; for as soon as they become self-confident, they are left to themselves, to follow the impulses of the unsanctified heart. When I see what these physicians may become, in connection with Christ, and what they will fail to become if they do not daily connect with him, I am filled with apprehension that they will be content with reaching a worldly standard, and have no ardent longings, no hungering and thirsting, for the beauty of holiness, the ornament of a meek and quiet spirit, which is in the sight of God of great price.--Id., pages 557, 559.  {RH, May 28, 1914 par. 11}
[RH, May 28, 1914 par. 12]          The prosperity of the Sanitarium is not dependent alone upon the intelligence and knowledge of its physicians, but upon the favor of God. If it is conducted in a manner that God can bless, it will be highly successful, and will stand in advance of any other institution of the kind in the world. Great light, great knowledge, and superior privileges have been given. And in accordance with the light which has been received, but has not been improved, and therefore is not shining forth upon others, will be the condemnation.                                                    -    {RH, May 28, 1914 par. 12}
[RH, June 4, 1914 par. 1]       June 4, 1914 Early Counsels on Medical Work -- No. 10    Mrs. E. G. White    A Revival in Health Reform ［"TESTIMONIES  FOR THE CHURCH," VOL. VI, PAGES 369-372.］         Since the laws of nature are the laws of God, it is plainly our duty to give these laws careful study. We should study their requirements in regard to our own bodies, and conform to them. Ignorance in these things is sin.  {RH, June 4, 1914 par. 1}
[RH, June 4, 1914 par. 2]          "Know ye not that your bodies are the members of Christ? . . . What? 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 6:15-20. Our bodies are Christ's purchased property, and we are not at liberty to do with them as we please. Man has done this. He has treated his body as if its laws had no penalty. Through perverted appetite its organs and powers have become enfeebled, diseased, and crippled. And these results which Satan has brought about by his own specious temptations, he uses to taunt God with. He presents before God the human body that Christ has purchased as his property; and what an unsightly representation of his Maker man is! Because man has sinned against his body, and has corrupted his ways, God is dishonored.  {RH, June 4, 1914 par. 2}
[RH, June 4, 1914 par. 3]         When men and women are truly converted, they will conscientiously regard the laws of life that God has established in their being, thus seeking to avoid physical, mental, and moral feebleness. Obedience to these laws must be made a matter of personal duty. We ourselves must suffer the ills of violated law. We must answer to God for our habits and practices. Therefore the question for us is not, "What will the world say?" but, "How shall I, claiming to be a Christian, treat the habitation God has given me? Shall I work for my highest temporal and spiritual good by keeping my body as a temple for the indwelling of the Holy Spirit, or shall I sacrifice myself to the world's ideas and practices?"  {RH, June 4, 1914 par. 3}
[RH, June 4, 1914 par. 4]          Healthful living must be made a family matter. Parents should awake to their God-given responsibilities. Let them study the principles of health reform, and teach their children that the path of self-denial is the only path of safety. The mass of the inhabitants of the world by their disregard of physical law are destroying their power of self-control, and unfitting themselves to appreciate eternal realities. Willingly ignorant of their own structure, they lead their children in the path of self-indulgence, thus preparing the way for them to suffer the penalty of the transgression of nature's laws. This is not taking a wise interest in the welfare of their families.  {RH, June 4, 1914 par. 4}
[RH, June 4, 1914 par. 5]                                The Church and Health Reform          There is a message regarding health reform to be borne in every church. There is a work to be done in every school. Neither principal nor teachers should be intrusted with the education of the youth until they have a practical knowledge of this subject. Some have felt at liberty to criticize and question and find fault with health reform principles of which they knew little by experience. They should stand shoulder to shoulder, heart to heart, with those who are working in right lines.  {RH, June 4, 1914 par. 5}
[RH, June 4, 1914 par. 6]          The subject of health reform has been presented in the churches; but the light has not been heartily received. The selfish, health-destroying indulgences of men and women have counteracted the influence of the message that is to prepare a people for the great day of God. If the churches expect strength, they must live the truth which God has given them. If the members of our churches disregard the light on this subject, they will reap the sure result in both spiritual and physical degeneracy. And the influence of these older church members will leaven those newly come to the faith. The Lord does not now work to bring many souls into the truth, because of the church members who have never been converted, and those who were once converted but who have backslidden. What influence would these unconsecrated members have on new converts? Would they not make of no effect the God-given message which his people are to hear?  {RH, June 4, 1914 par. 6}
[RH, June 4, 1914 par. 7]          Let all examine their own practices to see if they are not indulging in that which is a positive injury to them. Let them dispense with every unhealthful gratification in eating and drinking. Some go to distant countries to seek a better climate; but wherever they may be, the stomach creates for them a malarious atmosphere. They bring upon themselves suffering that no one can alleviate. Let them bring their daily practice into harmony with nature's laws; and by doing as well as believing, an atmosphere may be created about both soul and body that will be a savor of life unto life.  {RH, June 4, 1914 par. 7}
[RH, June 4, 1914 par. 8]          Brethren, we are far behind. Many of the things which the church should do in order to be a living church are not done. Through the indulgence of perverted appetite, many place themselves in such a condition of health that there is a constant warring against the soul's highest interests. The truth, though presented in clear lines, is not accepted. I wish to set this matter before every member of our churches. Our habits must be brought into conformity to the will of God. We are assured, "It is God which worketh in you," but man must do his part in controlling appetite and passion. The religious life requires the action of mind and heart in harmony with the divine forces. No man can of himself work out his own salvation, and God cannot do this work for him without his cooperation. But when man works earnestly, God works with him, giving him power to become a son of God.  {RH, June 4, 1914 par. 8}
[RH, June 4, 1914 par. 9]          When persons are spoken to on the subject of health, they often say, "We know a great deal better than we do." They do not realize that they are accountable for every ray of light in regard to their physical well-being, and that their every habit is open to the inspection of God. Physical life is not to be treated in a haphazard manner. Every organ, every fiber of the being, is to be sacredly guarded from harmful practices.                                                    -    {RH, June 4, 1914 par. 9}
[RH, June 11, 1914 par. 1]       June 11, 1914 Early Counsels on Medical Work -- No. 11    Diet ［"TESTIMONIES  FOR THE CHURCH," VOL.  VI, PAGES 372-376.］    Mrs. E. G. White         Our habits of eating and drinking show whether we are of the world or among the number whom the Lord by his mighty cleaver of truth has separated from the world. These are his peculiar people, zealous of good works. God has spoken in his Word. In the case of Daniel and his three companions there are sermons upon health reform. God has spoken in the history of the children of Israel, from whom for their good he sought to withhold a flesh diet. He fed them with bread from heaven; "man did eat angels' food." But they encouraged their earthly appetite; and the more they centered their thoughts upon the fleshpots of Egypt, the more they hated the food which God gave them to keep them in health physically, mentally, and morally. They longed for the fleshpots, and in this they did just as many in our own time have done.  {RH, June 11, 1914 par. 1}
[RH, June 11, 1914 par. 2]          Many are suffering and many are going into the grave because of the indulgence of appetite. They eat what suits their perverted taste, thus weakening the digestive organs and injuring their power to assimilate the food that is to sustain life. This brings on acute disease, and too often death follows. The delicate organism of the body is worn out by the suicidal practices of those who ought to know better.  {RH, June 11, 1914 par. 2}
[RH, June 11, 1914 par. 3]          The churches should be stanch and true to the light which God has given. Each member should work intelligently to put away from his life-practice every perverted appetite.  {RH, June 11, 1914 par. 3}
[RH, June 11, 1914 par. 4]                                  Extremes in Diet          I know that many of our brethren are in heart and practice opposed to health reform. I advocate no extremes. But as I have been looking over my manuscripts, I have seen the decided testimonies borne and the warnings of dangers that come to our people through imitating the customs and practices of the world in self-indulgence, gratification of appetite, and pride of apparel. My heart is sick and sad over the existing state of things. Some say that some of our brethren have pressed these questions too strongly. But because some may have acted indiscreetly in pressing their sentiments concerning health reform on all occasions, will any dare to keep back the truth on this subject? The people of the world are generally far in the opposite extreme of indulgence and intemperance in eating and drinking; and as the result, lustful practices abound.  {RH, June 11, 1914 par. 4}
[RH, June 11, 1914 par. 5]          There are many now under the shadow of death who have prepared to do a work for the Master, but who have not felt that a sacred obligation rested upon them to observe the laws of health. The laws of the physical system are indeed the laws of God; but this fact seems to have been forgotten. Some have limited themselves to a diet that cannot sustain them in health. They have not provided nourishing food to take the place of injurious articles; and they have not considered that tact and ingenuity must be exercised in preparing food in the most healthful manner. The system must be properly nourished in order to perform its work. It is contrary to health reform, after cutting off the great variety of unwholesome dishes, to go to the opposite extreme, reducing the quantity and quality of the food to a low standard. Instead of health reform this is health deform.  {RH, June 11, 1914 par. 5}
[RH, June 11, 1914 par. 6]                                      True Temperance          The apostle Paul writes: "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. 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." 1 Corinthians 9:24-27.  {RH, June 11, 1914 par. 6}
[RH, June 11, 1914 par. 7]         There are many in the world who indulge pernicious habits. Appetite is the law that governs them; and because of their wrong habits, the moral sense is clouded, and the power to discern sacred things is to a great extent destroyed. But it is necessary for Christians to be strictly temperate. They should place their standard high. Temperance in eating, drinking, and dressing is essential. Principle should rule instead of appetite or fancy. Those who eat too much, or whose food is of an objectionable quality, are easily led into dissipation, and into other "foolish and hurtful lusts, which drown men in destruction and perdition." 1 Timothy 6:9. The "laborers together with God" should use every jot of their influence to encourage the spread of true temperance principles.  {RH, June 11, 1914 par. 7}
[RH, June 11, 1914 par. 8]         It means much to be true to God. He has claims upon all who are engaged in his service. He desires that mind and body be preserved in the best condition of health, every power and endowment under the divine control, and as vigorous as careful, strictly temperate habits can make them. We are under obligation to God to make an unreserved consecration of ourselves to him, body and soul, with all the faculties appreciated as his intrusted gifts, to be employed in his service. All our energies and capabilities are to be constantly strengthened and improved during this probationary period. Only those who appreciate these principles, and have been trained to care for their bodies intelligently and in fear of God, should be chosen to take responsibilities in this work. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is clouded, should be relieved of responsibilities. Every church needs a clear, sharp testimony, giving the trumpet a certain sound.  {RH, June 11, 1914 par. 8}
[RH, June 11, 1914 par. 9]          If we can arouse the moral sensibilities of our people on the subject of temperance, a great victory will be gained. Temperance in all things of this life is to be taught and practiced. Temperance in eating, drinking, sleeping, and dressing is one of the grand principles of the religious life. Truth brought into the sanctuary of the soul will guide in the treatment of the body. Nothing that concerns the health of the human agent is to be regarded with indifference. Our eternal welfare depends upon the use we make during this life of our time, strength, and influence.  {RH, June 11, 1914 par. 9}
[RH, June 11, 1914 par. 10]          David declared, "I am fearfully and wonderfully made." When God has given us such a habitation, why should not every apartment be carefully examined? The chambers of the mind and heart are the most important. Then, instead of living in the basement of the house, enjoying sensual and debasing pleasures, should we not open these beautiful chambers, and invite the Lord Jesus to come in and dwell with us?                                                    -    {RH, June 11, 1914 par. 10}
[RH, June 18, 1914 par. 1]       June 18, 1914 Early Counsels on Medical Work -- No.12    Ministers to Teach Health Reform ［"TESTIMONIES  FOR THE CHURCH," VOL. VI, PAGES 376-379.］    Mrs. E. G. White         Our ministers should become intelligent on health reform. They need to become acquainted with physiology and hygiene; they should understand the laws that govern physical life, and their bearing upon the health of mind and soul.  {RH, June 18, 1914 par. 1}
[RH, June 18, 1914 par. 2]          Thousands upon thousands know little of the wonderful body God has given them or of the care it should receive, and they consider it of more importance to study subjects of far less consequence. The ministers have a work to do here. When they take a right position on this subject, much will be gained. In their own lives and homes they should obey the laws of life, practicing right principles and living healthfully. Then they will be able to speak correctly on this subject, leading the people higher and still higher in the work of reform. Living in the light themselves, they can bear a message of great value to those who are in need of just such a testimony.  {RH, June 18, 1914 par. 2}
[RH, June 18, 1914 par. 3]         There are precious blessings and a rich experience to be gained if ministers will combine the presentation of the health question with all their labors in the churches. The people must have the light on health reform. This work has been neglected, and many are ready to die because they need the light which they ought to have and must have before they will give up selfish indulgences.  {RH, June 18, 1914 par. 3}
[RH, June 18, 1914 par. 4]         The presidents of our conferences need to realize that it is high time they were placing themselves on the right side of this question. Ministers and teachers are to give to others the light they have received. Their work in every line is needed. God will help them; he will strengthen his servants who stand firmly, and will not be swayed from truth and righteousness in order to accommodate self-indulgence.  {RH, June 18, 1914 par. 4}
[RH, June 18, 1914 par. 5]          The work of educating in medical missionary lines is an advance step of great importance in awakening man to his moral responsibilities. Had the ministers taken hold of this work in its various departments in accordance with the light which God has given, there would have been a most decided reformation in eating, drinking, and dressing. But some have stood directly in the way of the advance of health reform. They have held the people back by their indifferent or condemnatory remarks, or by pleasantries and jokes. They themselves and a large number of others have been sufferers unto death, but all have not yet learned wisdom.  {RH, June 18, 1914 par. 5}
[RH, June 18, 1914 par. 6]          It has been only by the most aggressive warfare that any advancement has been made. The people have been unwilling to deny self, unwilling to yield the mind and will to the will of God; and in their own sufferings, and in their influence on others, they have realized the sure result of such a course.  {RH, June 18, 1914 par. 6}
[RH, June 18, 1914 par. 7]          The church is making history. Every day is a battle and a march. On every side we are beset by invisible foes, and we either conquer through the grace given us by God or we are conquered. I urge that those who are taking a neutral position in regard to health reform be converted. This light is precious, and the Lord gives me the message to urge that all who bear responsibilities in any line in the work of God take heed that truth is in the ascendancy in the heart and life. Only thus can any meet the temptations they are sure to encounter in the world.  {RH, June 18, 1914 par. 7}
[RH, June 18, 1914 par. 8]          Why do some of our ministering brethren manifest so little interest in health reform? It is because instruction on temperance in all things is opposed to their practice of self-indulgence. In some places this has been the great stumblingblock in the way of our bringing the people to investigate and practice and teach health reform. No man should be set apart as a teacher of the people while his own teaching or example contradicts the testimony God has given his servants to bear in regard to diet, for this will bring confusion. His disregard of health reform unfits him to stand as the Lord's messenger.  {RH, June 18, 1914 par. 8}
[RH, June 18, 1914 par. 9]          The light that the Lord has given on this subject in his Word is plain, and men will be tested and tried in many ways to see if they will heed it. Every church, every family, needs to be instructed in regard to Christian temperance. All should know how to eat and drink in order to preserve health. We are amid the closing scenes of this world's history; and there should be harmonious action in the ranks of Sabbath keepers. Those who stand aloof from the great work of instructing the people upon this question, do not follow where the Great Physician leads the way. "If any man will come after me," Christ said, "let him deny himself, and take up his cross, and follow me." Matthew 16:24.  {RH, June 18, 1914 par. 9}
[RH, June 18, 1914 par. 10]          The Lord has presented before me that many, many will be rescued from physical, mental, and moral degeneracy through the practical influence of health reform. Health talks will be given; publications will be multiplied. The principles of health reform will be received with favor; and many will be enlightened. The influences that are associated with health reform will commend it to the judgment of all who want light; and they will advance step by step to receive the special truths for this time. Thus truth and righteousness will meet together.  {RH, June 18, 1914 par. 10}
[RH, June 18, 1914 par. 11]          Life is a holy trust, which God alone can enable us to keep, and to use to his glory. But he who formed the wonderful structure of the body will take special care to keep it in order if men do not work at cross-purposes with him. Every talent intrusted to us he will help us to improve and use in accordance with the will of the Giver. Days, months, and years are added to our existence that we may improve our opportunities and advantages for working out our individual salvation, and by our unselfish life promoting the well-being of others. Thus may we build up the kingdom of Christ, and make manifest the glory of God.  {RH, June 18, 1914 par. 11}
[RH, June 18, 1914 par. 12]          The gospel and the medical missionary work are to advance together. The gospel is to be bound up with the principles of true health reform. Christianity is to be brought into the practical life. Earnest, thorough reformatory work is to be done. True Bible religion is an outflowing of the love of God for fallen man. God's people are to advance in straightforward lines to impress the hearts of those who are seeking for truth, who desire to act their part aright in this intensely earnest age. We are to present the principles of health reform before the people, doing all in our power to lead men and women to see the necessity of these principles, and to practice them.                                                    -    {RH, June 18, 1914 par. 12}
[RH, July 16, 1914 par. 1]       July 16, 1914 Looking Unto Jesus  ［PORTION  OF A MANUSCRIPT DATED AUG. 15, 1902,  AND PUBLISHED RECENTLY, WITH SIMILAR MATTER,  IN A SMALL PAMPHLET ENTITLED "THE SPIRIT OF  SACRIFICE" ("SPECIAL TESTIMONIES," SERIES B, NO. 19).］    Mrs. E. G. White         Last night I had a wonderful experience. I was in an assembly where questions were being asked and answered. I awoke at one o'clock, and arose. For a time I walked the room praying most earnestly for clearness of mind, for strength of eyesight, and for strength to write the things that must be written. I entreated the Lord to help me to bear a testimony that would awake his people before it is forever too late. . . .  {RH, July 16, 1914 par. 1}
[RH, July 16, 1914 par. 2]          My soul was drawn out in the consideration of matters relating to the future carrying forward of God's work. Those who have had little experience in the beginning of the work often err in judgment in regard to how it should be advanced. They are tempted on many points. They think that it would be better if the talented workers had higher wages, according to the importance of the work they do.  {RH, July 16, 1914 par. 2}
[RH, July 16, 1914 par. 3]          But one of authority stood among us in the assembly in which I was present last night, and spoke words that must decide the question. He said: "Looking unto Jesus, the author and finisher of your faith, trace his work after he assumed humanity, and remember that he is your pattern. In the work of soul saving, his divine-human life in our world is to be your guide. He made the world, yet when he lived on this earth, he had not where to lay his head."  {RH, July 16, 1914 par. 3}
[RH, July 16, 1914 par. 4]          Were the most talented workers given higher wages, those who do the more laborious part of the work would desire larger wages also, and would say that their work is just as essential as any work that is done.  {RH, July 16, 1914 par. 4}
[RH, July 16, 1914 par. 5]          Work is to be carried forward in many lines. New territory is to be annexed. But no Jerusalem centers are to be made. If such centers are made, there will be a scattering of the people out of them, by the Lord God of heaven.  {RH, July 16, 1914 par. 5}
[RH, July 16, 1914 par. 6]          The work of God is to be carried on without outward display. In establishing institutions, we are never to compete with the institutions of the world in size or splendor. We are to enter into no confederacy with those who do not love or fear God. Those who have not the light of present truth, who are unable to endure the seeing of him who is invisible, are surrounded by spiritual darkness that is as the darkness of midnight. Within, all is dreariness. They know not the meaning of joy in the Lord. They take no interest in eternal realities. Their attention is engrossed by the trifling things of earth. They make haste unto vanity, striving by unfair means to obtain advantages. Having forsaken God, the fountain of living waters, they hew out for themselves broken cisterns, that can hold no water.  {RH, July 16, 1914 par. 6}
[RH, July 16, 1914 par. 7]          Let it not be thus with those who have tasted the power of the world to come.  {RH, July 16, 1914 par. 7}
[RH, July 16, 1914 par. 8]          Sow the seeds of truth wherever you have opportunity. In establishing the work in new places, economize in every possible way. Gather up the fragments; let nothing be lost. The work of soul saving must be carried on in the way that Christ has marked out. He declares, "If any man will come after me, let him deny himself, and take up his cross, and follow me." Only by obeying this word can we be his disciples. We are striving for a kingdom and a crown. We shall obtain both by wearing Christ's yoke and learning of him. "Follow my example," he says. "Take my yoke upon you, and learn of me; . . . and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."  {RH, July 16, 1914 par. 8}
[RH, July 16, 1914 par. 9]          We are nearing the end of this earth's history, and the different lines of God's work are to be carried forward with much more self-sacrifice than they have yet been. The work for these last days is a missionary work. Present truth, from the first letter of its alphabet to the last, means missionary effort. The work to be done calls for sacrifice at every step of advance. The workers are to come forth from trial purified and refined, as gold tried in the fire.                                                    -    {RH, July 16, 1914 par. 9}
[RH, July 23, 1914 par. 1]       July 23, 1914 The Example of Christ  ［PART OF A LETTER DATED JULY 2, 1903, PUBLISHED  RECENTLY, WITH SIMILAR MATTER, IN THE  SMALL PAMPHLET ENTITLED "THE SPIRIT OF SACRIFICE."］    Mrs. E. G. White         Dear Brother: At one time you made the suggestion that if the managers of our institutions offered higher wages, they would secure a higher class of workmen, and thus a higher grade of work. My brother, such reasoning is not in harmony with the Lord's plans. We are all his servants. We are not our own. We have been bought with a price, and we are to glorify God in our body and in our spirit, which are his. This is a lesson that we need to learn. We need the discipline so essential to the development of completeness of Christian character.  {RH, July 23, 1914 par. 1}
[RH, July 23, 1914 par. 2]          Our institutions are to be entirely under the supervision of God. They were established in sacrifice, and only in sacrifice can their work be successfully carried forward.  {RH, July 23, 1914 par. 2}
[RH, July 23, 1914 par. 3]          Upon all who are engaged in the Lord's work rests the responsibility of fulfilling the commission: "Go ye therefore, 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."  {RH, July 23, 1914 par. 3}
[RH, July 23, 1914 par. 4]          Christ himself has given us an example of how we are to work. Read the fourth chapter of Matthew, and learn what methods Christ, the Prince of life, followed in his teaching. "Leaving Nazareth, he came and dwelt in Capernaum, which is upon the seacoast, in the borders of Zabulon and Nephthalim: that it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. . . .  {RH, July 23, 1914 par. 4}
[RH, July 23, 1914 par. 5]          "And Jesus, walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. And they immediately left the ship and their father, and followed him."  {RH, July 23, 1914 par. 5}
[RH, July 23, 1914 par. 6]          These humble fishermen were Christ's first disciples. He did not say that they were to receive a certain sum for their services. They were to share with him his self-denial and sacrifices.  {RH, July 23, 1914 par. 6}
[RH, July 23, 1914 par. 7]          "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: and he opened his mouth, and taught them." He gave what is known as the Sermon on the Mount,-- a discourse full of precious instruction for all who claim to be his disciples. His deeds of sympathy in restoring the sick to health had aroused a deep interest in his work, and had prepared the people to listen to his words.  {RH, July 23, 1914 par. 7}
[RH, July 23, 1914 par. 8]          In every sense of the word, Christ was a medical missionary. He came to this world to preach the gospel and to heal the sick. He came as a healer of the bodies as well as the souls of human beings. His message was that obedience to the laws of the kingdom of God would bring men and women health and prosperity. . . .  {RH, July 23, 1914 par. 8}
[RH, July 23, 1914 par. 9]          Christ might have occupied the highest place among the highest teachers of the Jewish nation. But he chose rather to take the gospel to the poor. He went from place to place, that those in the highways and byways might catch the words of the gospel of truth. He labored in the way in which he desires his workers to labor today. By the sea, on the mountain side, in the streets of the city, his voice was heard, explaining the Old Testament Scriptures. So unlike the explanation of the scribes and Pharisees was his explanation that the attention of the people was arrested. He taught as one having authority, and not as the scribes. With clearness and power he proclaimed the gospel message.  {RH, July 23, 1914 par. 9}
[RH, July 23, 1914 par. 10]          Never was there such an evangelist as Christ. He was the Majesty of heaven, but he humbled himself to take our nature that he might meet men where they were. To all people, rich and poor, free and bond, Christ, the Messenger of the covenant, brought the tidings of salvation. How the people flocked to him! From far and near they came for healing, and he healed them all. His fame as the Great Healer spread throughout Palestine, from Jerusalem to Syria. The sick came to the places through which they thought he would pass, that they might call on him for help, and he healed them of their diseases. Hither, too, came the rich, anxious to hear his words and to receive a touch of his hand. Thus he went from city to city, from town to town, preaching the gospel and healing the sick,--the King of glory in the lowly garb of humanity. "Though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich."                                                    -    {RH, July 23, 1914 par. 10}
[RH, July 30, 1914 par. 1]       July 30, 1914 Simplicity and Economy  ［PORTION OF A MANUSCRIPT DATED  APRIL 15, 1904, PUBLISHED RECENTLY, WITH SIMILAR MATTER,  IN THE PAMPHLET ENTITLED "THE SPIRIT OF SACRIFICE."］    Mrs. E. G. White         Our sanitariums are to be conducted upon principles that will meet the approbation of the great Medical Missionary who went about all Galilee, teaching in their synagogues, and healing all manner of disease among the people. . . .  {RH, July 30, 1914 par. 1}
[RH, July 30, 1914 par. 2]          In the establishment and carrying forward of the work, the strictest economy is ever to be shown. Workers are to be employed who will be producers as well as consumers. In no case is money to be invested for display. The gospel medical missionary work is to be carried forward in simplicity, as was the work of the Majesty of heaven, who, seeing the necessities of a lost, sinful world, laid aside his royal robe and kingly crown, and clothed his divinity with humanity, that he might stand at the head of humanity. He so conducted his missionary work as to leave a perfect example for human beings to follow. "If any man will come after me," he declared, "let him deny himself, and take up his cross, and follow me." Every true medical missionary will obey these words. He will not strain every nerve to follow worldly customs, and make a display, thus thinking to win souls to the Saviour. No, no! If the Majesty of heaven could leave his glorious home to come to a world all seared and marred by the curse, to establish correct methods of doing medical missionary work, we his followers ought to practice the same self-denial and self-sacrifice.  {RH, July 30, 1914 par. 2}
[RH, July 30, 1914 par. 3]          Christ gives to all the invitation: "Come unto me, all ye that labor and are heavy-laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." If all will wear Christ's yoke, if all will learn in his school the lessons that he teaches, there will be sufficient means to establish gospel medical missionary work in many places.  {RH, July 30, 1914 par. 3}
[RH, July 30, 1914 par. 4]          Let none say, "I will engage in this work for a stipulated sum. If I do not receive this sum, I will not do the work." Those who say this show that they are not wearing Christ's yoke; they are not learning his meekness and lowliness. Christ might have come to this world with a retinue of angels; but instead he came as a babe, and lived a life of lowliness and poverty. His glory was in his simplicity. He suffered for us the privations of poverty. Shall we refuse to deny ourselves for his sake? Shall we refuse to become medical missionary workers unless we can follow the customs of the world, making a display such as worldlings make? Consider the life and sufferings of the Son of the infinite God. To save a race of sinners he lived a life of poverty and self denial. To one who asked if he might follow him, he said, "Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." Shall those who profess to be his followers refuse to engage in the work of helping their suffering fellow beings unless they can be placed in a position that will not lessen their dignity?  {RH, July 30, 1914 par. 4}
[RH, July 30, 1914 par. 5]          My brother, my sister, take up your work right where you are. Do your best, ever looking to Jesus, the author and finisher of our faith. In no other way can we do the work of God and magnify his truth than by following in the footsteps of him who gave up his high command to come to our world that through his humiliation and suffering, human beings might become partakers of the divine nature. For our sake he became poor, that through his poverty we might come into possession of the eternal riches.  {RH, July 30, 1914 par. 5}
[RH, July 30, 1914 par. 6]          It is not being rich in the wealth of the world that increases our value in God's sight. It is the meek and the contrite that the Lord acknowledges and honors. Read the fifty-seventh chapter of Isaiah. Study this chapter carefully; for it means much to the people of God. I will make no comments upon it. If you will study it carefully and prayerfully, you will become wise unto salvation. . . .  {RH, July 30, 1914 par. 6}
[RH, July 30, 1914 par. 7]          Intelligent, self-denying, self-sacrificing men are now needed,--men who realize the solemnity and importance of God's work, and who as Christian philanthropists will fulfill the commission of Christ. The medical missionary work given us to do means something to every one of us. It is a work of soul saving; it is the proclamation of the gospel message.                                                    -    {RH, July 30, 1914 par. 7}
[RH, August 6, 1914 par. 1]       August 6, 1914 Self-Denying Service  ［EXTRACT FROM LETTER WRITTEN  NOV. 1, 1905, TO THE MANAGER OF A SANITARIUM,  EARLY IN THE HISTORY OF THE INSTITUTION. PUBLISHED  IN PAMPHLET ENTITLED "THE SPIRIT OF SACRIFICE."］    Mrs. E. G. White         From Jesus is our life derived. In him is life that is original,--unborrowed, underived life. In him is the fountain of life. In us there is a streamlet from the fountain of life. Our life is something that we receive, something that the Giver takes back again to himself. If our life is hid with Christ in God, we shall, when Christ shall appear, also appear with him in glory. And while in this world, we shall give to God, in sanctified service, all the capabilities he has given us. . . .  {RH, August 6, 1914 par. 1}
[RH, August 6, 1914 par. 2]          Christ was the prince of heaven, but he made an infinite sacrifice, and came to a world all marred with the curse brought upon it by the fallen foe. He lays hold of the fallen race. He invites us: "Come unto me, all ye that labor and are heavy-laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." The offer is ours, and every advantage is ours if we will accept the terms. I am trying to do this most earnestly. We can be an example to others by our cheerful obedience to the will of God. Let us comply with the conditions, and in complying we shall find the rest we crave.  {RH, August 6, 1914 par. 2}
[RH, August 6, 1914 par. 3]         In regard to the proposition made by Brother -----, I look at the matter as you do. We cannot afford to start out on the high-wage plan. This was the misfortune of the people in -----, and I have something to say on this point. We have before us a large field of missionary work. We are to be sure to heed the requirements of Christ, who made himself a donation to our world. Nothing that we can possibly do should be left undone. There are to be neatness and order, and everything possible is to be done to show thoroughness in every line. But when it comes to paying twenty-five dollars a week, and giving a percentage on the surgical work done, light was given me in Australia that this could never be, because our record is at stake. The matter was presented to me that many sanitariums would have to be established in Southern California; for there would be a great inflowing of people there. Many would seek that climate.  {RH, August 6, 1914 par. 3}
[RH, August 6, 1914 par. 4]          We see so much help to be given to our ministers laboring in the gospel in every country where messengers are sent. In every place there needs to be a school, and in very many places a sanitarium. In Jesus Christ is our help and our sufficiency to carry the work forward intelligently. God has looked upon the great display made by some who have labored in New York; but he does not harmonize with that way of preaching the gospel. The solemn message becomes mingled with a large amount of chaff, which makes upon minds an impression that is not in harmony with our work. The good news of saving grace is to be carried to every place; the warning must be given to the world; but economy must be practiced if we move in the spirit of which Christ has given us an example in his life service. He would have nothing of such an outlay to represent health reform in any place.  {RH, August 6, 1914 par. 4}
[RH, August 6, 1914 par. 5]          The gospel is associated with light and life. If there were no sunlight, all vegetation would perish, and human life could not exist. Animal life would die. We are all to consider that there is to be no extravagance in any line. We must be satisfied with pure, simple food, prepared in a simple manner. This should be the diet of high and low. Adulterated substances are to be avoided. We are preparing for the future immortal life in the kingdom of heaven. We expect to do our work in the light and in the power of the great, mighty Healer. All are to act the self-sacrificing part. Every one of us is to learn of Christ. "Learn of me," he says; "for I am meek and lowly in heart: and ye shall find rest unto your souls."  {RH, August 6, 1914 par. 5}
[RH, August 6, 1914 par. 6]          All the grand displays that have been made in the medical missionary work, or in buildings, or in dress, or in any line of adornment are contrary to the will of God. Our work is to be carefully studied, and is to be in accordance with our Saviour's plan. He might have had armies of angels to display his true, princely character; but he laid all that aside, and came to our world in the garb of humanity, to suffer with humanity all the temptations wherewith man is tempted. He was tempted in all points as human beings are tempted, that he might reveal that it is possible for us to be victorious overcomers, one with Christ as Christ is one with the Father. "He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name."  {RH, August 6, 1914 par. 6}
[RH, August 6, 1914 par. 7]          God calls upon Seventh-day Adventists to reveal to the world that we are preparing for the mansions that Christ has gone to prepare for those who will purify their souls by obeying the truth as it is in Jesus. Let every soul who will come after Christ, deny himself, and take up his cross, and follow him. Thus saith the Great Teacher.                                                    -    {RH, August 6, 1914 par. 7}
[RH, August 13, 1914 par. 1]       August 13, 1914 The Physician in Chief  ［MANUSCRIPT  DATED DEC. 22, 1908, PUBLISHED RECENTLY,  WITH SIMILAR MATTER, IN THE PAMPHLET  ENTITLED "THE SPIRIT OF SACRIFICE."］    Mrs. E. G. White         Precious light has been given me concerning our sanitarium workers. These workers are to stand in moral dignity before God. Physicians make a mistake when they confine themselves exclusively to the routine of sanitarium work, because they consider their presence essential to the welfare of the institution. Every physician should see the necessity of exerting all the influence the Lord has given him in as wide a sphere as possible; he is required to let his light shine before men, that they may see his good works, and glorify the Father who is in heaven.  {RH, August 13, 1914 par. 1}
[RH, August 13, 1914 par. 2]          The head physicians in our sanitariums are not to exclude themselves from the work of speaking the truth to others. Their light is not to be hidden under a bushel, but placed where it can benefit believers and unbelievers. The Saviour said of his representatives: "Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your works, and glorify your Father which is in heaven." This is a work that is strangely neglected, and because of this neglect, souls will be lost. Wake up, my brethren, wake up!  {RH, August 13, 1914 par. 2}
[RH, August 13, 1914 par. 3]          Our leading physicians do not glorify God when they confine their talents and their influence to one institution. It is their privilege to show to the world that health reformers carry a decided influence for righteousness and truth. They should make themselves known outside of the institutions where they labor. It is their duty to give the light to all whom they can possibly reach. While the sanitarium may be their special field of labor, yet there are other places of importance that need their influence. To physicians the instruction is given: Let your light shine forth among men. Let every talent be used to meet unbelievers with wise counsel and instruction. If our Christian physicians will consider that there must be no daubing with untempered mortar, and will learn to handle wisely the subjects of Bible truth, seeking to present its importance on every possible occasion, much prejudice will be broken down, and souls will be reached.  {RH, August 13, 1914 par. 3}
[RH, August 13, 1914 par. 4]          I have been shown that Dr. ----- is being too closely confined to the sanitarium work at -----. He should be given opportunity to let his influence be more widely felt. . . . We are not to be an obscure church, but we are to let the light shine forth, that the world may receive it. "I will rejoice in Jerusalem, and joy in my people," God declares through his servant Isaiah. These words will be proved true when those who are capable of standing in positions of responsibility let the light shine forth. Our leading physicians have a work to do outside the compass of our own people. Their influence is not to be limited. Christ's methods of labor are to become their methods, and they are to learn to practice the teachings of his Word. Every one who stands at the head of an institution is under sacred obligation to God to show forth the light of present truth in increasingly bright rays in every place where opportunity offers.  {RH, August 13, 1914 par. 4}
[RH, August 13, 1914 par. 5]          The workers in our sanitariums are not to think that the prosperity of the institution depends upon the influence of the head physician alone. There should be in every institution men and women who will exert a righteous, refining influence, and who are capable of carrying responsibilities. The chief responsibilities should be shared by several workers, in order that the leading physician may not be confined too closely to his practice. He should be given opportunity to go where there is need of words of counsel and encouragement to be spoken. As a representative of the Chief Physician, now in the heavenly courts, he is to speak to new congregations, to broaden his experience. He needs to be constantly receiving new ideas, constantly imparting of his store of knowledge, constantly receiving from the Source of all wisdom. We need ever to keep ourselves in a position where we can receive increased light, have new and deeper thoughts, and obtain clearer views of the close relation that must exist between God and his people. And we obtain these views and these ideas by association with those to whom we are called to speak words of mercy and pardoning grace.  {RH, August 13, 1914 par. 5}
[RH, August 13, 1914 par. 6]          In all our work there should be kept in view the value of the exchange of talents. Strenuous efforts are to be put forth to reach souls and win them to the truth. We are required to make known the principles of health reform in the large gatherings of our people at our camp meetings. A variety of gifts is needed on these occasions, not only for the work of speaking before those not of our faith, but to instruct our own people how to work in order to secure the best success. Let our physicians learn how to take part in this work,--a work by which they give to the world bright rays of light.                                                    -    {RH, August 13, 1914 par. 6}
[RH, September 10, 1914 par. 1]       September 10, 1914 The Scriptures a Safeguard    Mrs. E. G. White         God has given us his Word that we may become acquainted with its teachings, and know for ourselves what he requires of us. When the lawyer came to Jesus with the inquiry, "What shall I do to inherit eternal life?" the Saviour referred him to the Scriptures, saying, "What is written in the law? how readest thou?" Ignorance will not excuse young or old, or release them from the punishment due for the transgression of God's law, because there is in their hands a faithful presentation of that law and of its principles and its claims. It is not enough to have good intentions; it is not enough to do what a man thinks is right, or what the minister tells him is right. His soul's salvation is at stake, and he should search the Scriptures for himself. However strong may be his convictions, however confident he may be that the minister knows what is truth, this is not his foundation. He has a chart pointing out every waymark on the heavenward journey, and he ought not to guess at anything.  {RH, September 10, 1914 par. 1}
[RH, September 10, 1914 par. 2]          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. 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.  {RH, September 10, 1914 par. 2}
[RH, September 10, 1914 par. 3]          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 as 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.  {RH, September 10, 1914 par. 3}
[RH, September 10, 1914 par. 4]          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 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.  {RH, September 10, 1914 par. 4}
[RH, September 10, 1914 par. 5]          The Bible should never 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." 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 shall come in like a flood, the Spirit of the Lord shall lift up a standard against him."  {RH, September 10, 1914 par. 5}
[RH, September 10, 1914 par. 6]          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 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.  {RH, September 10, 1914 par. 6}
[RH, September 10, 1914 par. 7]          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 taking place 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.  {RH, September 10, 1914 par. 7}
[RH, September 10, 1914 par. 8]          Many are deceived as to their true condition before God. They congratulate themselves upon the wrong 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 to 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. Yet the case of even this class is not utterly hopeless. With those who have slighted God's mercy and abused his grace, the heart of long-suffering love yet pleads. "Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. See then that ye walk circumspectly, . . . redeeming the time, because the days are evil."  {RH, September 10, 1914 par. 8}
[RH, September 10, 1914 par. 9]          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 bigotry and intolerance again bear sway, 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.  {RH, September 10, 1914 par. 9}
[RH, September 10, 1914 par. 10]          Says the psalmist: "Thy testimonies are my meditation." "Through thy precepts I get understanding: therefore I hate every false way."  {RH, September 10, 1914 par. 10}
[RH, September 10, 1914 par. 11]          "Happy is the man that findeth wisdom." "He shall be as a tree planted by the waters, that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit."                                                    -    {RH, September 10, 1914 par. 11}
[RH, September 17, 1914 par. 1]       September 17, 1914 A Message to Church Officers About the Youth         Greater and wiser efforts must be put forth to help the churches in our land. The elders and those who have leading places in the church should give more thought to their plans for conducting the work. . . . Those who bear responsibilities in the church should devise ways in which an opportunity will be given to every member of the church to act some part in the work. This has not been done in the past, and there are but few who realize how much has been lost on this account. . . .  {RH, September 17, 1914 par. 1}
[RH, September 17, 1914 par. 2]          A greater work than has ever been done must be done for the young. They must be won with sympathy and love; all barriers must be broken down between them and those who would help them. The most good is not accomplished by long speeches and many words of exhortation or reproof. The greatest tact must be manifested, for human minds must be dealt with carefully, and the Lord will work with those who are fully consecrated to his service. Jesus is drawing the youth, and we must all work with him, putting no forbidding aspects upon our holy religion. We must partake of the divine nature ourselves, and then present Christ to others as the friend of sinners in such a way as to attract souls to leave the ranks of the evil one, and no longer work as agents to destroy souls.  {RH, September 17, 1914 par. 2}
[RH, September 17, 1914 par. 3]          We must seek to press the young, with all their fresh vigor and ability, into the ranks of Christ, enlisting them as valiant soldiers in the great fight for truth. We have sadly neglected our duty toward the young, for we have not gathered them in, and induced them to put out their talents to the exchangers. A different mold should be placed upon the work. There should be less sermonizing and more personal labor. Fresh manna must be gathered from the Word of God, and every man must have his portion in due season. A great work can be done by dropping a word privately to your young friends, to those you meet in your daily walks.                                                         Mrs. E. G. White.  {RH, September 17, 1914 par. 3}
[RH, October 8, 1914 par. 1]       October 8, 1914 Accepting the Pardon         Here is where thousands fail: they do not believe that Jesus pardons them personally, individually. They do not take God at his word. It is the privilege of all who comply with the conditions to know for themselves that pardon is freely extended for every sin. Put away the suspicion that God's promises are not meant for you. They are for every repentant transgressor. Strength and grace have been provided through Christ to be brought by ministering angels to every believing soul. None are so sinful that they cannot find strength, purity, and righteousness in Jesus, who died for them. He is waiting to strip them of their garments stained and polluted with sin, and to put upon them the white robes of righteousness; he bids them live, and not die.  {RH, October 8, 1914 par. 1}
[RH, October 8, 1914 par. 2]          God does not deal with us as finite men deal with one another. His thoughts are thoughts of mercy, love, and tenderest compassion. He says, "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." "I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins."  {RH, October 8, 1914 par. 2}
[RH, October 8, 1914 par. 3]          Do not give ear to the tempter, but say: "Jesus has died that I might live. He loves me, and wills not that I should perish. I have a compassionate Heavenly Father, and although I have abused his love, though the blessings he has given me have been squandered, I will arise and go to my Father, and say, 'I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants." The parable tells you how the wanderer will be received: "When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him."  {RH, October 8, 1914 par. 3}
[RH, October 8, 1914 par. 4]          But even this parable, tender and touching as it is, comes short of expressing the infinite compassion of the Heavenly Father. The Lord declares by his prophet, "I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee." While the sinner is yet far from the Father's house, wasting his substance in a strange country, the Father's heart is yearning over him; and every longing awakened in the soul to return to God is but the tender pleading of his Spirit, wooing, entreating, drawing the wanderer to his Father's heart of love.  {RH, October 8, 1914 par. 4}
[RH, October 8, 1914 par. 5]          Look up, you that are doubting and trembling; for Jesus lives to make intercession for us. Thank God for the gift of his dear Son.                                                              Mrs. E. G. White.                                                                   -    {RH, October 8, 1914 par. 5}
[RH, October 15, 1914 par. 1]       October 15, 1914 The Temperance Work    Mrs. E. G. White         In our earlier labors in the message, my husband and I always felt it our duty to demonstrate in every place where we held meetings, that we were fully in harmony with the workers in the temperance cause. We laid this question before the people in plain terms. And when invitations would come to us to speak in different places on the temperance question, I always accepted if it was possible. This has been my practice throughout my public ministry, not only in this country, but in Europe and in Australasia.  {RH, October 15, 1914 par. 1}
[RH, October 15, 1914 par. 2]          Of all who claim to be numbered among the friends of temperance, Seventh-day Adventists should stand in the front ranks. A flood of light concerning the principles of true reform has been shining on our pathway for many years, and we are accountable before God if we fail to let this light shine to others. Years ago we regarded the spread of temperance principles as one of our most important duties. It should be so today. Our schools and sanitariums are to reveal the power of the grace of Christ to transform the whole being,--body, soul, and spirit. Our sanitariums and other educational institutions should be centers of light and blessing in the cause of every Bible reform.  {RH, October 15, 1914 par. 2}
[RH, October 15, 1914 par. 3]          We need at this time to show a decided interest in the work of the Woman's Christian Temperance Union. None who claim to have a part in the work of God, should lose interest in the grand object of this organization in temperance lines. It would be a good thing if at our camp meetings we should invite the members of the W. C. T. U. to take part in our exercises. This would help them to become acquainted with the reasons of our faith, and open the way for us to unite with them in the temperance work. If we do this, we shall come to see that the temperance question means more than many of us have supposed. In some matters, the workers of the W. C. T. U. are far in advance of our leaders. The Lord has in that organization precious souls, who can be a great help to us in our efforts to advance the temperance movement. And the education our people have had in Bible truth and in a knowledge of the requirements of the law of Jehovah, will enable our sisters to impart to these noble temperance advocates that which will be for their spiritual welfare. Thus a union and sympathy will be created where in the past there has sometimes existed prejudice and misunderstanding.  {RH, October 15, 1914 par. 3}
[RH, October 15, 1914 par. 4]          I have been surprised as I have seen the indifference of some of our leaders to this organization. The Lord gave the best Gift of heaven to the world that he might win men back to their allegiance to him. We should do all in our power to cooperate with heavenly agencies for the promulgation of truth and righteousness in the earth. We cannot do a better work than to unite, so far as we can do so without compromise, with the W. C. T. U. workers.  {RH, October 15, 1914 par. 4}
[RH, October 15, 1914 par. 5]          Concerning this matter I wrote to one of our sisters in 1898:--  {RH, October 15, 1914 par. 5}
[RH, October 15, 1914 par. 6]          'The Lord, I fully believe, is leading you that you may keep the principles of temperance clear and distinct, in all their purity, in connection with the truth for these last days. They that do his will shall know of the doctrine. . . . The Lord does not bid you separate from the Woman's Christian Temperance Union. They need all the light you can give them. Flash all the light possible into their pathway. You can agree with them on the ground of the pure, elevating principles that first brought into existence the Woman's Christian Temperance Union. The Lord has given you capabilities and talents to be preserved uncorrupted in their simplicity. Through Jesus Christ you may do a good work. As souls shall be converted to the truth, have them unite with you in teaching those women who are willing to be taught, to live and labor intelligently and unitedly."  {RH, October 15, 1914 par. 6}
[RH, October 15, 1914 par. 7]          And in "Testimonies for the Church," Vol. VI, pages 110, 111, I have written: --  {RH, October 15, 1914 par. 7}
[RH, October 15, 1914 par. 8]          "In our work more attention should be given to the temperance reform. Every duty that calls for reform, involves repentance, faith, and obedience. It means the uplifting of the soul to a new and nobler life. Thus every true reform has its place in the work of the third angel's message. Especially does the temperance reform demand our attention and support. At our camp meetings we should call attention to this work, and make it a living issue. We should present to the people the principles of true temperance, and call for signers to the temperance pledge. Careful attention should be given to those who are enslaved by evil habits. We must lead them to the cross of Christ.  {RH, October 15, 1914 par. 8}
[RH, October 15, 1914 par. 9]          "Our camp meetings should have the labors of medical men. These should be men of wisdom and sound judgment, men who respect the ministry of the word, and who are not victims of unbelief. These men are the guardians of the health of the people, and they are to be recognized and respected. They should give instruction to the people in regard to the dangers of intemperance. This evil must be more boldly met in the future than it has been in the past. Ministers and doctors should set forth the evils of intemperance. Both should work in the gospel with power to condemn sin and exalt righteousness. Those ministers or doctors who do not make personal appeals to the people are remiss in their duty. They fail of doing the work which God has appointed them.  {RH, October 15, 1914 par. 9}
[RH, October 15, 1914 par. 10]          "In other churches there are Christians who are standing in defense of the principles of temperance. We should seek to come near to these workers, and make a way for them to stand shoulder to shoulder with us. We should call upon great and good men to second our efforts to save that which is lost.  {RH, October 15, 1914 par. 10}
[RH, October 15, 1914 par. 11]          'If the work of temperance were carried forward by us as it was begun thirty years ago; if at our camp meetings we presented before the people the evils of intemperance in eating and drinking, and especially the evil of liquor drinking,--if these things were presented in connection with the evidences of Christ's soon coming, there would be a shaking among the people. If we showed a zeal in proportion to the importance of the truths we are handling, we might be instrumental in rescuing hundreds, yea, thousands, from ruin.  {RH, October 15, 1914 par. 11}
[RH, October 15, 1914 par. 12]          "Only eternity will reveal what has been accomplished by this kind of ministry,--how many souls, sick with doubt and tired of worldliness and unrest, have been brought to the Great Physician, who longs to save to the uttermost all who come unto him. Christ is a risen Saviour, and there is healing in his wings."  {RH, October 15, 1914 par. 12}
[RH, October 15, 1914 par. 13]          I am being aroused anew on this subject. We have a work to do along this line besides that of speaking in public. We must present our principles in pamphlets and in our papers. We must use every possible means of arousing our people to their duty to get into connection with those who know not the truth. The success we have had in missionary work has been fully proportionate to the self-denying, self-sacrificing efforts we have made. The Lord alone knows how much we might have accomplished if as a people we had humbled ourselves before him and proclaimed the temperance truth in clear, straight lines.  {RH, October 15, 1914 par. 13}
[RH, October 15, 1914 par. 14]          A large work of seed sowing is yet to be done. The light of truth has flashed upon many minds who have not yet fully taken their stand, and these souls are waiting to see what next. The Lord's workers are to draw nigh to him, and he will give them keener perceptions and broader views of his purpose and of their individual duty.  {RH, October 15, 1914 par. 14}
[RH, October 15, 1914 par. 15]          We need to put away our narrowness of vision. We need to search the Scriptures, studying the works of Christ in his efforts to reach every class of people. Again and again Christ was charged with receiving sinners and eating with them. But he said, "I came not to call the righteous, but sinners to repentance."  {RH, October 15, 1914 par. 15}
[RH, October 15, 1914 par. 16]                            Voting Against the License Law          While we are in no wise to become involved in political questions, yet it is our privilege to take our stand decidedly on all questions relating to temperance reform. Concerning this I have often borne a plain testimony. In an article published in the Review of Nov. 8, 1881, I wrote:--  {RH, October 15, 1914 par. 16}
[RH, October 15, 1914 par. 17]          "Our Creator has bestowed his bounties upon man with a liberal hand. Were all these gifts of Providence wisely and temperately employed, poverty, sickness, and distress would be well-nigh banished from the earth. But, alas! we see on every hand the blessings of God changed to a curse by the wickedness of men.  {RH, October 15, 1914 par. 17}
[RH, October 15, 1914 par. 18]          "There is no class guilty of greater perversion and abuse of his precious gifts than are those who employ the products of the soil in the manufacture of intoxicating liquors. The nutritive grains, the healthful, delicious fruits, are converted into beverages that pervert the senses and madden the brain. As a result of the use of these poisons, thousand of families are deprived of the comforts and even the necessities of life, acts of violence and crime are multiplied, and disease and death hurry myriads of victims to a drunkard's grave.  {RH, October 15, 1914 par. 18}
[RH, October 15, 1914 par. 19]          "This work of destruction is carried on under the protection of the laws of the land. For a paltry sum, men are licensed to deal out to their fellow men the potion that shall rob them of all that makes this life desirable and of all hope of the life to come. Neither the lawmaker nor the liquor seller is ignorant of the result of his work. At the hotel bar, in the beer garden, at the saloon, the slave of appetite expends his means for that which is destructive to reason, health, and happiness. The liquor seller fills his till with the money that should provide food and clothing for the family of the poor drunkard.  {RH, October 15, 1914 par. 19}
[RH, October 15, 1914 par. 20]          "This is the worst kind of robbery. Yet men in high position in society and in the church lend their influence in favor of license laws. . . . Thus society is corrupted, workhouses and prisons are crowded with paupers and criminals, and the gallows is supplied with victims. The evil ends not with the drunkard and his unhappy family. The burdens of taxation are increased, the morals of the young are imperiled, the property, and even the life, of every member of society is endangered. But the picture may be presented never so vividly, and yet it falls short of the reality. No human pen or pencil can fully delineate the horrors of intemperance. . . .  {RH, October 15, 1914 par. 20}
[RH, October 15, 1914 par. 21]          "How can Christian men and women tolerate this evil? . . . There is a cause for the moral paralysis upon society. Our laws sustain an evil which is sapping their very foundations. Many deplore the wrongs which they know exist, but consider themselves free from all responsibility in the matter. This cannot be. Every individual exerts an influence in society. In our favored land, every voter has some voice in determining what laws shall control the nation. Should not that influence and that vote be cast on the side of temperance and virtue? . . .  {RH, October 15, 1914 par. 21}
[RH, October 15, 1914 par. 22]          "We may call upon the friends of the temperance cause to rally to the conflict and seek to press back the tide of evil that is demoralizing the world; but of what avail are all our efforts while liquor selling is sustained by law? Must the curse of intemperance forever rest like a blight upon our land? Must it every year sweep like a devouring fire over thousands of happy homes? We talk of the results, tremble at the results, and wonder what we can do with the terrible results, while too often we tolerate and even sanction the cause. The advocates of temperance fail to do their whole duty unless they exert their influence by precept and example -- by voice and pen and vote -- in favor of prohibition and total abstinence. We need not expect that God will work a miracle to bring about this reform, and thus remove the necessity for our exertion. We ourselves must grapple with this giant foe, our motto, No compromise and no cessation of our efforts till the victory is gained. . . .  {RH, October 15, 1914 par. 22}
[RH, October 15, 1914 par. 23]          "What can be done to press back the inflowing tide of evil? Let laws be enacted and rigidly enforced prohibiting the sale and the use of ardent spirits as a beverage. Let every effort be made to encourage the inebriate's return to temperance and virtue. But even more than this is needed to banish the curse of inebriety from our land. Let the appetite for intoxicating liquors be removed, and their use and sale are at an end. This work must to a great degree devolve upon parents. Let them, by observing strict temperance themselves, give the right stamp of character to their children, and then educate and train these children, in the fear of God, to habits of self-denial and self-control. Youth who have been thus trained will have moral stamina to resist temptation, and to control appetite and passion. They will stand unmoved by the folly and dissipation that are corrupting society.  {RH, October 15, 1914 par. 23}
[RH, October 15, 1914 par. 24]          "The prosperity of a nation is dependent upon the virtue and intelligence of its citizens. To secure these blessings, habits of strict temperance are indispensable. The history of ancient kingdoms is replete with lessons of warning for us. Luxury, self-indulgence, and dissipation prepare the way for their downfall. It remains to be seen whether our own republic will be admonished by their example and avoid their fate."                                                    -    {RH, October 15, 1914 par. 24}
[RH, October 22, 1914 par. 1]       October 22, 1914 Fields Near at Hand    Mrs. E. G. White         It is in harmony with God's plan for the extension of his work in the regions beyond that many are called to leave their native shores for distant lands, to act as leaders and teachers in soul-winning service. It is also in harmony with his plan that those who remain in their home fields shall unite in well-organized efforts to save the perishing multitudes living close by, within easy reach. Every true follower of Christ is a missionary, and whether he be at home or abroad, he will find many ways in which to labor for God. Realizing his accountability to make known to others the truth that has gladdened his own heart and made bright his hope of life eternal, the true Christian, wherever he is, will be a faithful light bearer.  {RH, October 22, 1914 par. 1}
[RH, October 22, 1914 par. 2]          It is the duty not of the minister merely, but of every member of the church, to represent Christ to the world. All who name the name of Christ are to catch the rays of light streaming from the throne of God, and reflect them upon souls blinded by error and infatuated with false doctrine. They are to hold up the only true standard of righteousness, which is God's holy law.  {RH, October 22, 1914 par. 2}
[RH, October 22, 1914 par. 3]          Precious are the results that will follow sincere, unselfish efforts to use every capability in the Lord's service. From the Great Teacher the worker will receive the highest of all education. The quickening influence of the grace of God will be made manifest in him. There will be an intensity of desire to follow in the path that Jesus trod. There will be an earnest longing to point sinners to "the Lamb of God, which taketh away the sin of the world." The heart will be filled with loving zeal for the Master.  {RH, October 22, 1914 par. 3}
[RH, October 22, 1914 par. 4]          My brethren and sisters, let us come up to the high standard of God in Christ Jesus. Let us now consider, before it shall be everlastingly too late, what is the measure of our responsibilities in this world in regard to the salvation of our fellow men. Let us watch and pray, and place ourselves in right relation to God, and study to see what good we may do,--what words we may speak, what influence we may exert, what light we may diffuse as colaborers with God, and what we can do to establish missions in places where now there are none, that lights may be continually shining forth into the dark corners of the earth.  {RH, October 22, 1914 par. 4}
[RH, October 22, 1914 par. 5]          Every individual Christian is required of God to be active in missionary service. He must wrestle with God in secret prayer; then he is to go forth in the spirit of Christ to hold converse with men. Anointed for his mission, he bears with him the atmosphere of paradise. His words are well chosen; his countenance reflects the image of his Master. He is the light of the world, a living epistle known and read of men.  {RH, October 22, 1914 par. 5}
[RH, October 22, 1914 par. 6]                                 An Organized Movement          The forces for good among the lay members of the church cannot be developed and brought into proper working order without careful planning and systematic training. And as these workers are developed, they must be given the wise, helpful supervision of experienced leaders. They should not be left to struggle along alone, unaided. While it is true that the responsibility of leadership rests heavily upon the officers of the local churches, yet this responsibility is to be shared by the ordained ministers and by conference officers. Those in positions of trust in the General Conference and in union and local conferences cannot overlook their responsibility toward every church member, however humble may be the work in which he is engaged. All lines of service are to be bound together in one united whole.  {RH, October 22, 1914 par. 6}
[RH, October 22, 1914 par. 7]          In past years, much has been done to strengthen the hands of the lay members, and to encourage them to be vigilant home missionaries. But much more might have been accomplished had those in responsibility recognized and made full use of all the working forces in the church. In every church there is talent, which, with the right kind of helpful training from men of experience, might be developed into a power for the upbuilding of God's kingdom.  {RH, October 22, 1914 par. 7}
[RH, October 22, 1914 par. 8]                                 Counsels Often Repeated          Often the attention of ministers and conference officers has been called to the importance of utilizing all the various agencies in our ranks, for the advancement of God's cause. Many appeals to church members have been published, and in these have been outlined successful methods of labor. As I have testified in former years, there is now the same call for disinterested workers as when Christ gave his commission to the first disciples. "Go ye into all the world, and preach the gospel to every creature," is our Lord's command. Self-sacrificing labor is wanted in every part of the harvest field. Men and women are to be coworkers with their self-denying Redeemer. In their earnest efforts to do others good, they will be bearing his yoke and lifting his burden. And in this they will find truest happiness and richest joy.  {RH, October 22, 1914 par. 8}
[RH, October 22, 1914 par. 9]          All who accept the invitation of Christ to bear his yoke and share his burden, will not only find the yoke easy, but the burden light. Rest and peace is found in forgetfulness of self and in persevering effort to save souls from the darkness of error. Those who shirk the responsibilities that Jesus would have them bear, choosing rather a life of self-indulgent ease, will find themselves destitute of spiritual joys and divine peace. Such cannot be partakers with Christ of his glory. Selfish enjoyments can never satisfy the cravings of a soul that God has qualified for a higher sphere and a nobler mission.  {RH, October 22, 1914 par. 9}
[RH, October 22, 1914 par. 10]          That church only is strong that is a working church, whose members feel an individual responsibility to act their part in strengthening, encouraging, and building up the church by their personal efforts. Such believers will extend their influence and labors by cheerfully doing all that they can in every branch of the cause. The truth spreads when living, active workers commend it by personal effort, characterized by piety and the beauty of true holiness.  {RH, October 22, 1914 par. 10}
[RH, October 22, 1914 par. 11]          We are a people whom God has favored with special privileges and blessings in making us the depositaries of his law. None of us are to be idlers in the vineyard of the Lord. We are not all qualified to do the same kind of work; all cannot be ministers, to labor in word and doctrine; but there are many other lines of work, fully as important as preaching, which have been sadly neglected.  {RH, October 22, 1914 par. 11}
[RH, October 22, 1914 par. 12]          Many whose names are on the church roll, are living as if there were no great emergency, no fearful danger of their fellow men losing eternal life. Many fold their hands at ease, yet profess to be followers of Christ. The burden of the work has been left largely with those who are laboring under salary. But this is not as it should be. The great missionary field is open to all, and the lay members of our churches must understand that no one is exempted from labor in the Master's vineyard.  {RH, October 22, 1914 par. 12}
[RH, October 22, 1914 par. 13]                                   Soul-Saving Service          We are living in a most solemn time. Important responsibilities are resting upon us. New fields are being opened for our labor, and the Macedonian cry is coming from every direction, "Come over . . . and help us." Some beg for even a day of labor with them, if they can have no more. Angels of God are preparing ears to hear, and hearts to receive the message of warning. And in our very midst honest souls are living who have never yet heard the reasons of our faith. People are perishing for want of knowledge. Not one-hundredth part is being done that might be done to give the third angel's message to the world. There are those who will be responsible for the souls who have never heard the truth. Many excuse themselves by giving trivial reasons for not engaging in the work they might do if they were consecrated to God. They have wrapped their talents in a napkin and buried them in the earth.  {RH, October 22, 1914 par. 13}
[RH, October 22, 1914 par. 14]          The work of saving souls is sacred and all-important. The humble, efficient worker, who obediently responds to the call of God in this direction, may be sure of receiving divine assistance. To feel so great and holy a responsibility is of itself elevating to the human character. The influence upon one's own life, as well as upon the lives of others, is incalculable. The highest mental qualities are called into action, and their continued exercise strengthens and purifies mind and heart.  {RH, October 22, 1914 par. 14}
[RH, October 22, 1914 par. 15]          It is wonderful how strong a weak man may become through faith in the power of God, how decided his efforts, how prolific of great results. And the timid woman, shrinking and self-distrustful, is transformed into a courageous missionary, who valiantly wields the sword of truth. The hesitating and irresolute become firm and decided. Taking in the great fact that he is called by the Redeemer of the world to work with him for the salvation of man, the believer dedicates his life to this work. His nature becomes exalted; the mission of Christ opens before him with new importance and glory, and with deep humility he recognizes in himself a colaborer with the Saviour. No higher office is given to man. No joy can equal the assurance of being an instrument in the hands of God for the saving of souls. It is a grand thing to look back upon an experience of labor all marked with glorious results; to see precious souls progressing in the light through your efforts; to feel that God has worked with and through you in the harvest field of the world.                                                    -    {RH, October 22, 1914 par. 15}
[RH, October 29, 1914 par. 1]       October 29, 1914 The Foreigners in America    Mrs. E. G. White         While plans are being carried out to warn the inhabitants of various nations in distant lands, much must be done in behalf of the foreigners who have come to the shores of our own land. The souls in China are no more precious than the souls within the shadow of our doors. God's people are to labor faithfully in distant lands, as his providence may open the way; and they are also to fulfill their duty toward the foreigners of various nationalities in the cities and villages and country districts close by.  {RH, October 29, 1914 par. 1}
[RH, October 29, 1914 par. 2]          It is well that those in responsibility are now planning wisely to proclaim the third angel's message to the hundreds of thousands of foreigners in America. God desires his servants to do their full duty toward the unwarned millions of the cities, and especially toward those who have come to these cities in our land from the nations of earth. Many of these foreigners are here in the providence of God, that they may have opportunity to hear the truth for this time.  {RH, October 29, 1914 par. 2}
[RH, October 29, 1914 par. 3]          Great benefits would come to the cause of God in the regions beyond if faithful effort were put forth in behalf of the foreigners in the cities of our homeland. Among these men and women are some who, upon accepting the truth, could soon be fitted to labor for their own people in this country and in other countries. Many might return to the places from which they came, in the hope of winning their friends to the truth. They could search out their kinsfolk and neighbors, and communicate to them a knowledge of the third angel's message.  {RH, October 29, 1914 par. 3}
[RH, October 29, 1914 par. 4]          Had the work of warning the cities of America been carried forward in past years with an earnestness in harmony with the importance of this part of the harvest field, we might now be standing on vantage ground. In urging this matter upon the attention of our brethren in responsibility assembled in a union conference in 1909, I said:--  {RH, October 29, 1914 par. 4}
[RH, October 29, 1914 par. 5]          "In New York City, in Chicago, and in other great centers of population, there is a large foreign element--multitudes of various nationalities, and all practically unwarned. Among Seventh-day Adventists there is a great zeal--and I am not saying there is any too much--to work in foreign countries; but it would be pleasing to God if a proportionate zeal were manifested to work the cities close by. His people need to move sensibly. They need to set about this work in the cities with serious earnestness. Men of consecration and talent are to be sent into these cities, and set at work. Many classes of laborers are to unite in conducting these efforts to warn the people.  {RH, October 29, 1914 par. 5}
[RH, October 29, 1914 par. 6]          "When God's chosen messengers recognize their responsibility toward the cities, and in the spirit of the Master Worker labor untiringly for the conversion of precious souls, those who are enlightened will desire to give freely of their means to sustain the work done in their behalf. The newly converted believers will respond liberally to every call for help, and the Spirit of God will move upon their hearts to sustain not only the work being carried forward in the cities where they may be living, but in the regions beyond. Thus strength will come to the working forces at home and abroad, and the cause of God will be advanced in his appointed way."  {RH, October 29, 1914 par. 6}
[RH, October 29, 1914 par. 7]          In "Testimonies for the Church," Vol. VIII, counsel is given concerning this same matter. From pages 34-37 I quote:--  {RH, October 29, 1914 par. 7}
[RH, October 29, 1914 par. 8]          "I must write something in regard to the way in which our cities in America have been passed by and neglected,--cities in which the truth has not been proclaimed. The message must be given to the thousands of foreigners living in these cities in the home field. . . .  {RH, October 29, 1914 par. 8}
[RH, October 29, 1914 par. 9]          "Who feels heavily burdened to see the message proclaimed in Greater New York and in the many other cities as yet unworked? Not all the means that can be gathered up is to be sent from America to distant lands, while in the home field there exist such providential opportunities to present the truth to millions who have never heard it. Among these millions are the representatives of many nations, many of whom are prepared to receive the message. Much remains to be done within the shadow of our doors,--in the cities of California, New York, and many other States. . . .  {RH, October 29, 1914 par. 9}
[RH, October 29, 1914 par. 10]          "We repeat the prayer, 'Thy kingdom come. Thy will be done in earth, as it is in heaven.' Matthew 6:10. Are we doing our part to answer this prayer? We profess to believe that the commission which Christ gave to his disciples is given also to us. Are we fulfilling it? May God forgive our terrible neglect in not doing the work that as yet we have scarcely touched with the tips of our fingers. When will this work be done? It makes my heart sick and sore to see such blindness on the part of the people of God.  {RH, October 29, 1914 par. 10}
[RH, October 29, 1914 par. 11]          "There are thousands in America perishing in ignorance and sin. And looking afar off to some distant field, those who know the truth are indifferently passing by the needy fields close to them. Christ says, 'Go work today in my vineyard.' 'Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.' Matthew 21:28; John 4:35.  {RH, October 29, 1914 par. 11}
[RH, October 29, 1914 par. 12]          "Wake up, wake up, my brethren and sisters, and enter the fields in America that have never been worked. After you have given something for foreign fields, do not think your duty done. There is a work to be done in foreign fields, but there is a work to be done in America that is just as important. In the cities of America there are people of almost every language. These need the light that God has given to his church.  {RH, October 29, 1914 par. 12}
[RH, October 29, 1914 par. 13]          "The Lord lives and reigns. Soon he will arise in majesty to shake terribly the earth. A special message is now to be borne, a message that will pierce the spiritual darkness and convict and convert souls. 'Haste thee, flee for thy life,' is the call to be given to those dwelling in sin. We must now be terribly in earnest. . . .  {RH, October 29, 1914 par. 13}
[RH, October 29, 1914 par. 14]          "My heart is filled with anguish when I think of the tame messages borne by some of our ministers, when they have a message of life and death to bear. The ministers are asleep; the lay members are asleep; and a world is perishing in sin. May God help his people to arouse and walk and work as men and women on the borders of the eternal world. Soon an awful surprise is coming upon the inhabitants of the world. Suddenly, with power and great glory, Christ will come. Then there will be no time to prepare to meet him. Now is the time for us to give the warning message."  {RH, October 29, 1914 par. 14}
[RH, October 29, 1914 par. 15]          Recently we were favored with a visit from Elder O. A. Olsen, who has been appointed by the General Conference to have the general oversight of the work among foreigners in America. We were greatly cheered by the encouraging report he brought concerning the progress that has been made in a few places. He told us of the continued prosperity of the cause of present truth among the Scandinavians and the Germans in America, and of the plans for continuing the work among the French. We rejoice that the efforts put forth by the pioneer workers among foreign nationalities in the United States and Canada, have borne a rich harvest of souls and we pray that our brethren and sisters who have sacrificed to establish schools for the training of their children in their own mother tongue, may continue steadfast in the faith. Their labor of love will not be in vain. The workers trained in these schools should be encouraged to find their places quickly in the Master's vineyard, and to labor perseveringly in behalf of those who know not the truth for this time. God will go before them, and give them many souls for their hire.  {RH, October 29, 1914 par. 15}
[RH, October 29, 1914 par. 16]          Elder Olsen told us also of the encouraging beginnings among the Italians, Servians, Roumanians, Russians, and several other nationalities. We rejoiced with him in all that has been done, and yet our hearts were made sad by the knowledge that much that might have been done has been left undone because of lack of means. We hope that the special collection recently taken in all our churches in America, will enable our brethren having this department in charge, to do more aggressive work in the great cities of the land. Thus many may be won to our ranks, and from among these may be developed laborers who can proclaim the message to those of their own nationality in our own land and in the other nations of earth.  {RH, October 29, 1914 par. 16}
[RH, October 29, 1914 par. 17]          God would be pleased to see far more accomplished by his people in the presentation of the truth for this time to the foreigners in America than has been done in the past. Let us strengthen the hands of Elder Olsen and his associates in labor. Let us not permit them to struggle on, alone, with only a meager allowance for the prosecution of their great work. As I have testified for years, if we were quick in discerning the opening providences of God, we should be able to see in the multiplying opportunities to reach many foreigners in America a divinely appointed means of rapidly extending the third angel's message into all the nations of earth. God in his providence has brought men to our very doors and thrust them, as it were, into our arms, that they might learn the truth, and be qualified to do a work we could not do in getting the light before men of other tongues.  {RH, October 29, 1914 par. 17}
[RH, October 29, 1914 par. 18]          There is a great work before us. The world is to be warned. The truth is to be translated into many languages, that all nations may enjoy its pure, life-giving influence. This work calls for the exercise of all the talents that God has intrusted to our keeping,--the pen, the press, the voice, the purse, and the sanctified affections of the soul. Christ has made us ambassadors to make known his salvation to the children of men; and if we are clothed with the righteousness of Christ and are filled with the joy of his indwelling Spirit, we shall not be able to hold our peace. The truth will be poured forth from hearts all aglow with the love of God. We shall long to present the attractions of Christ and the unseen realities of the world to come.                                                    -    {RH, October 29, 1914 par. 18}
[RH, October 29, 1914 par. 1]       October 29, 1914 Extracts from Unpublished Manuscripts         "Christ, the Great Medical Missionary, is our example. Of him it is written that he went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. He healed the sick and preached the gospel. In his service, healing and teaching were linked closely together. Today they are not to be separated." {RH, October 29, 1914 par. 1}
[RH, October 29, 1914 par. 2]         "The gospel minister should preach the health principles, for these have been given of God as among the means needed to prepare a people perfect in character. Therefore health principles have been given to us that as a people we might be prepared in both mind and body to receive the fullness of God's blessing. The medical missionary work has its place and part in this closing gospel work." {RH, October 29, 1914 par. 2}
[RH, October 29, 1914 par. 3]         "The Christian physician has a high calling. With his fuller knowledge of the human system and its laws, he is in a position to preach the gospel of salvation with much efficiency and power. {RH, October 29, 1914 par. 3}
[RH, October 29, 1914 par. 4]         "The first and chief object of the gospel and all that pertains to it is to seek to save that which is lost. The ministry of the gospel, whether by the minister or the physician, is to reach out to man a helping hand wherever it is needed. It is to minister to the sick and suffering physically as well as to the sin-sick soul. {RH, October 29, 1914 par. 4}
[RH, October 29, 1914 par. 5]         "Here the gospel minister and the Christian physician unite, and the Bible worker in her visit from house to house as well." {RH, October 29, 1914 par. 5}
[RH, October 29, 1914 par. 6]         "The nurses who are trained in our institutions are to be fitted up to go out as medical missionary evangelists, uniting the ministry of the word with that of physical healing." {RH, October 29, 1914 par. 6}
[RH, October 29, 1914 par. 7]         "The purpose of our health institutions is not first and foremost to be that of hospitals. The health institutions connected with the closing work of the gospel in the earth stand for the great principles of the gospel in all its fullness. Christ is the one to be revealed in all the institutions connected with the closing work, but none of them can do it so fully as the health institution where the sick and suffering come for relief and deliverance from both physical and spiritual ailment. Many of these need, like the paralytic of old, the forgiveness of sin the first thing, and they need to learn how to ‘go, and sin no more.' {RH, October 29, 1914 par. 7}
[RH, October 29, 1914 par. 8]         "If a sanitarium connected with this closing message fails to lift up Christ, and the principles of the gospel as developed in the third angel's message, it fails in its most important feature, and contradicts the very object of its existence. {RH, October 29, 1914 par. 8}
[RH, October 29, 1914 par. 9]         "At the same time our health institutions are also to be training centers for preparing and training workers." There should be companies organized and educated most thoroughly to work as nurses, as evangelists, as ministers, as canvassers, as gospel students, to perfect a character after the divine similitude. To prepare to receive the higher education in the school above, is now to be our purpose."—Mrs. E. G. White, MS. {RH, October 29, 1914 par. 9}
[RH, November 5, 1914 par. 1]      November 5, 1914 Distributing the Printed Page    Mrs. E. G. White         In the past, a large work has been accomplished in the distribution of the printed page. This is a line of service in which every church member can have some part. All cannot go out as canvassers for our larger books; but there is a field of usefulness open before many of our brethren and sisters in the placing of truth-filled publications in the homes of their neighbors and friends.  {RH, November 5, 1914 par. 1}
[RH, November 5, 1914 par. 2]          Years ago our brethren in responsibility gave much study to ways and means for the carrying forward of this line of work with increasing efficiency. As the result of carefully laid plans, patient instruction, and helpful supervision, the circulation of the printed page has come to be a mighty factor in the dissemination of the truths of the third angel's message.  {RH, November 5, 1914 par. 2}
[RH, November 5, 1914 par. 3]          When we view the rise and progress of the publishing work from the beginning to the present time, we thank God and take courage. Yet our responsibility toward the unwarned multitudes urges us on to still greater and more systematic efforts to set in operation many agencies for the circulation of our papers, tracts, and books. Those who are acquainted with the possibilities of this branch of missionary work, and who are wise to teach, have much to do in the training of home workers.  {RH, November 5, 1914 par. 3}
[RH, November 5, 1914 par. 4]          Our numbers are constantly increasing, and the inexperienced must be patiently taught to share the burdens resting upon the entire body of believers. Many, too, of our brethren and sisters older in the faith, who have been active in the distribution of literature in the past, are still in need of systematic instruction in methods of labor. Those in responsibility should be quick to discern talent that can be used in the tract and missionary work; and they should do all in their power to develop this talent.  {RH, November 5, 1914 par. 4}
[RH, November 5, 1914 par. 5]          In earlier years, when many efforts were being put forth to induce our brethren and sisters to circulate the printed page, I bore testimony to the fact that but few among us have broad and extensive views of what can be done in reaching the people by personal, interested efforts. Many who cannot be induced to listen to the truth presented by the living preacher, will take up a tract or a paper and peruse it; many things they read meet their ideas exactly, and they become interested to learn all it contains. Impressions are thus made upon their minds which they cannot readily forget. The seed of truth has in some cases been buried for years beneath the rubbish of the world and the pleasing fables that deceived ones have enjoyed. After a time some experience -- it may be some earthly sorrow or affliction -- softens their hearts, and the seed that has lain dormant springs up and bears fruit to the glory of God.  {RH, November 5, 1914 par. 5}
[RH, November 5, 1914 par. 6]          Again, many who read these papers and tracts lay aside the silent messengers because of the plain truths set forth. But ideas all new to them have, although unwelcome, made their impression, and again the hand takes up the neglected paper or tract, and the eye is tracing the truthful lines. Thus point after point of truth is established, and antagonism ceases. As the convicting power of the Spirit of God works upon the heart, step by step reformations in the life are wrought, until self is merged into the will of Christ. Henceforth the despised paper or tract is honored as the means of converting the stubborn heart and subduing the perverse will, bringing it in subjection to Christ. Had the living preacher spoken as pointedly, these persons might have turned from him, refusing to entertain the new and strange ideas he advocated.  {RH, November 5, 1914 par. 6}
[RH, November 5, 1914 par. 7]          I have been instructed that but few have any correct idea of what the distribution of papers and tracts is doing. By this means doors are opening everywhere, and minds are being prepared to receive the truth from the living preacher. The success attending the efforts of ministers in the field is due in a great degree to the influence of the reading matter which has enlightened the minds of the people and removed prejudice.  {RH, November 5, 1914 par. 7}
[RH, November 5, 1914 par. 8]          The true Christian is bent on doing good to all who come within the sphere of his influence. Many ways of usefulness will open before the willing, aspiring, devoted soul, who wants to labor for the salvation of others. The more such persons do, the more they will see to do, and the more earnest will they be to have a part in every good work for the upbuilding of the kingdom of Christ.  {RH, November 5, 1914 par. 8}
[RH, November 5, 1914 par. 9]          Let this question come home to every heart: "How much owest thou unto my Lord?" Our Master became poor that we might have eternal riches; he died that we might have life. Should we not be willing to follow his example, in order to bring to others a knowledge of saving truth? In so doing, our own characters will develop, our faith will grow strong, our zeal will become more steady and earnest, our love for God and for his truth and for the souls perishing all about us will become intensified, and many will be saved as the result of our labors.  {RH, November 5, 1914 par. 9}
[RH, November 5, 1914 par. 10]          Happy are they who from the beginning of their religious life have been true to their first love, growing in grace and in the knowledge of their Lord. The sure result of such intercourse and fellowship with Christ will be an increase of piety, of purity, of holy zeal. They are receiving a divine education, and this is made manifest in a life of fervor and untiring diligence. They have a faith that works by love and purifies the soul. Theirs is a childlike devotion, and their love for their Redeemer finds expression in deeds of kindness and loving service for their fellow men.  {RH, November 5, 1914 par. 10}
[RH, November 5, 1914 par. 11]          The Lord is calling upon his people to continue with courage and faith their work of circulating the printed page. Every church should seek for a revival of the missionary spirit. My brethren and sisters, in these times of doubt and unbelief sinners will be converted only as the result of unusual efforts to give them a knowledge of Bible truth. You will seek in vain to convince others of the preciousness of Christ, so long as you fail to make a wise and diligent use of the agencies placed within your reach for the winning of souls.  {RH, November 5, 1914 par. 11}
[RH, November 5, 1914 par. 12]          We should treat as a sacred treasure every line of printed matter that comes from our publishing houses. Even the fragments of a pamphlet or of a periodical should be regarded as of value. Who can estimate the influence that a torn page containing the truths of the third angel's message, may have upon the heart of some seeker after truth?  {RH, November 5, 1914 par. 12}
[RH, November 5, 1914 par. 13]          In the miracle of the feeding of the multitude, the food was increased as it passed from Christ to the people. Thus it will be in the distribution of our publications. God's truth, as it is passed out, will multiply greatly. And as Christ was careful that of the fragments that remained nothing should be lost, so we should carefully treasure every fragment of literature containing the truth for this time. Every page that comes from the press is a ray of light from heaven, to shine into the byways and the hedges, shedding light upon the pathway of truth. Let us remember that somebody would be glad to receive every page that we can spare.  {RH, November 5, 1914 par. 13}
[RH, November 5, 1914 par. 14]          When the churches become living, working agencies for the salvation of the perishing, the Holy Spirit will be given in answer to their sincere request. The truths of God's Word will be regarded with new interest, and will be searched after as if they were fresh revelations from heaven. Envy, jealousy, evil surmising, will cease. The study of the Word will absorb the mind, and its truths will feast the soul. The promises of God that all too often in the past have been repeated as if the soul had never tasted of his love, will glow upon the altar of the heart, and fall in burning words from the lips of the messenger of truth. The members of our churches will be pleading for souls with an earnestness that cannot be repulsed. The windows of heaven will be open for the outpouring of the latter rain.                                                    -    {RH, November 5, 1914 par. 14}
[RH, November 12, 1914 par. 1]       November 12, 1914 Preparing for Christ's Return    Mrs. Ellen G. White         Seventh-day Adventists profess to believe that the day of this world's history is far spent, and that the night is at hand. Should we then, as the end draws nigh, manifest greater earnestness and zeal in the service of God, or may we now relax our energies, and participate in the pursuits and pleasures of the world? The Lord has ever required his people to show in all their habits of life a marked difference between themselves and worldlings. Even if the end were not near, it would be the duty of every Christian to be true to his profession of faith, and by an example of simplicity and self-denial, to rebuke the pride and selfishness of the ungodly. How much more, then, is it incumbent upon this people to manifest unfailing zeal and consecration!  {RH, November 12, 1914 par. 1}
[RH, November 12, 1914 par. 2]          In both the Old and the New Testament the Lord has positively enjoined upon his people to be distinct from the world, in spirit, in pursuits, in practice, to be a holy nation, a peculiar people. The east is not farther from the west than are the children of light, in customs, practices, and spirit, from the children of darkness. And this distinction will be more marked, more decided, as we near the close of time. It is not a profession of faith, or a name registered in the church book, that constitutes us children of God. It is a vital connection with Christ. We must be one with him, imbued with his Spirit, partakers of the divine nature, crucified to the world with its affections and lusts, renewed in knowledge and true holiness.  {RH, November 12, 1914 par. 2}
[RH, November 12, 1914 par. 3]          God requires of his blood-bought heritage the sanctification of the whole being,--purity like the purity of Christ, perfect conformity to the will of God. "Be ye therefore perfect," is God's word to us; and in order that we might obey this word, he sent his only begotten Son to this earth to live in our behalf a perfect life. We have before us his example; and the strength by which he lived this life we also may have. Our duty, our safety, our happiness and usefulness, and our salvation call upon us each to use the greatest diligence to secure the grace of Christ; to be so closely connected with God that we may discern spiritual things, and not be ignorant of Satan's devices. The mighty surges of temptation will break upon all; and unless we are riveted to the eternal Rock, we shall be borne away, to become the helpless prey of the enemy. By diligent searching of the Scriptures, and earnest prayer for divine help, the soul must be prepared to resist temptation. The transforming power of Christ's grace will mold the one who gives himself to God's service; for God is bound by an eternal pledge to supply power and grace to every one who yields himself to be sanctified by obedience to the truth.  {RH, November 12, 1914 par. 3}
[RH, November 12, 1914 par. 4]          Now is the time to prepare for the coming of our Lord. Readiness to meet him cannot be attained in a moment. Preparatory to that solemn scene there must be vigilant waiting and watching, combined with earnest work.  {RH, November 12, 1914 par. 4}
[RH, November 12, 1914 par. 5]          We are living in a time of peril, a time of temptation, of despondency. Every one is beset by the wiles of Satan, and we should press together to resist his power. We should be of one mind, speaking the same things, and with one mouth glorifying God. When unity prevails, the church advances from success to success, and the various departments of the cause of God fulfill their part in the finishing of the great work before us.  {RH, November 12, 1914 par. 5}
[RH, November 12, 1914 par. 6]          There are many, many in our churches who have but a limited understanding of the real meaning of the truth for this time. I appeal to them not to disregard the fulfilling of the signs of the times, which say so plainly that the end is near. O, how many who have not sought their soul's salvation will soon make the bitter lamentation, "The harvest is past, the summer is ended, and I am not saved"!  {RH, November 12, 1914 par. 6}
[RH, November 12, 1914 par. 7]          We need to humble ourselves before God, because there are those in the church who are failing of accomplishing that which the Lord desires them to accomplish in soul-saving effort. The privileges that he has given them, the promises he has made, the advantages he has bestowed, should inspire them with far greater zeal and devotion than they manifest.  {RH, November 12, 1914 par. 7}
[RH, November 12, 1914 par. 8]          My brethren and sisters, are we willing to leave self out of the question? Are our energies spent in the Master's service? Are our voices often raised in earnest supplication for power from on high? Is our faith pure and strong? Have we put away all prejudice, all evil thinking and evil speaking? Are our affections set on things above, or are they twining about the things of this earth? Are our eyes open to see the needs of those around us? Can God call us faithful watchmen?  {RH, November 12, 1914 par. 8}
[RH, November 12, 1914 par. 9]          To those who have failed of discerning the opportunities of the present hour, I would say: Do you desire to break the spell that holds you? Would you arouse from this sluggishness that resembles the torpor of death? Go to work, whether you feel like it or not. Engage in personal effort to bring souls to Jesus and to the knowledge of the truth. In such labor you will find both a stimulant and a tonic; it will both arouse and strengthen. By exercise, your spiritual powers will become more vigorous, so that you can, with better success, work out your own salvation. The stupor of death is upon many who profess Christ. Make every effort to arouse them. Warn, entreat, expostulate. Pray that the melting love of God may warm and soften their ice-bound natures. Though they may refuse to hear, your efforts will not be lost. In the effort to bless others, your own souls will be blessed.  {RH, November 12, 1914 par. 9}
[RH, November 12, 1914 par. 10]          The greatest in the kingdom of God are those who love the Saviour too well to misrepresent him; who love their fellow men too well to imperil their souls by setting a wrong example.  {RH, November 12, 1914 par. 10}
[RH, November 12, 1914 par. 11]          Let every church member kneel before God, and pray earnestly for the impartation of the Spirit. Cry: "Lord, increase my faith. Make me to understand thy word; for the entrance of thy word giveth light. Refresh me by thy presence; fill my heart with thy Spirit, that I may love my brethren as Christ loves me."  {RH, November 12, 1914 par. 11}
[RH, November 12, 1914 par. 12]          God will bless those who thus prepare themselves for his service. They will understand what it means to have the assurance of the Spirit, because they have received Christ by faith. The religion of Christ means more than the forgiveness of sins. It means that sin is taken away, and that the life is filled with the Spirit. It means that the mind is divinely illumined, that the heart is emptied of self and filled with the presence of Christ. When this work is done for church members, the church will be a living, working church.  {RH, November 12, 1914 par. 12}
[RH, November 12, 1914 par. 13]          God expects those who claim to be his children to bring others to him. On every hand are opening before us many doors for the presentation of the message of saving truth. Beside all waters the seeds of truth are to be sown. To all the world--to every nation and kindred and tongue and people--the message is to be proclaimed. As those who have received the light of present truth exercise a living faith in Christ, as they labor together with him in soul winning, what a work will be accomplished! For such laborers the angels of God will open ways and furnish opportunities, and will cooperate with the human agent, that he may not run in vain, neither labor in vain.  {RH, November 12, 1914 par. 13}
[RH, November 12, 1914 par. 14]          The Angel of the covenant is empowering his servants to be his witnesses to carry the truth to all parts of the world. He has sent forth his angels with their message. But as though these angels did not speed on their way fast enough to satisfy his heart of yearning love, he gives John personally the message to be given to all: "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." He has opened a fountain for Judah and Jerusalem, and every member of his church is to show his loyalty by inviting the thirsty to drink of the water of life. A chain of living witnesses is to carry the invitation to the world. Will you act your part in this work? God calls. Will you hear his voice, and, denying self, take up the cross and follow him? As you see the peril and the misery of men and women under the working of Satan, do not exhaust your God-given energies in idle lamentations, but go to work for yourselves and for others. Arouse, and feel a burden for those who are perishing.  {RH, November 12, 1914 par. 14}
[RH, November 12, 1914 par. 15]          Sound an alarm through the land. Tell the people that the day of the Lord is near, and hasteth greatly. Let none be left unwarned. We might have been in the place of the poor souls who are in error. According to the truth that we have received above others, we are debtors to impart the same to them.  {RH, November 12, 1914 par. 15}
[RH, November 12, 1914 par. 16]          We have no time to lose. The powers of darkness are working with intense energy, and with stealthy tread Satan is advancing to take those who are now asleep, as a wolf taking his prey. We have warnings now which we may give, a work now which we may do, but soon it will be more difficult than we imagine. God help us to keep in the channel of light, to work with our eyes fastened upon our Leader, and patiently, perseveringly press on till the victory is gained.  {RH, November 12, 1914 par. 16}
[RH, November 12, 1914 par. 17]          The coming of the Lord is nearer than when we first believed. The great controversy is nearing its end. Every report of calamity by sea or by land is a testimony to the fact that the end of all things is at hand. Wars and rumors of wars declare it. Is there a Christian whose pulse does not beat with quickened action as he anticipates the great events opening before us? The Lord is coming. We hear the footsteps of an approaching God, as he comes to punish the world for its iniquity. We are to prepare the way for him by acting our part in getting a people ready for that great day. No entreaties are so tender, no lessons so plain, no commands so powerful and so protecting, no promises so full, as those which point the sinner to the fountain that has been opened to wash away the guilt of the human soul. Let every heart as well as every hand be engaged to do the work that must be done. The word is given from the throne of God, "Every man to his work, each to do his best."                                                    -    {RH, November 12, 1914 par. 17}
[RH, November 19, 1914 par. 1]       November 19, 1914 From House to House    Mrs. E. G. White         The Lord is calling upon his people to take up different lines of missionary work. Those in the highways and hedges are to hear the saving gospel message. Church members are to do evangelistic work in the homes of those of their friends and neighbors who have not yet received full evidence of the truth.  {RH, November 19, 1914 par. 1}
[RH, November 19, 1914 par. 2]          The presentation of the truth, in love and simplicity, from house to house, is in harmony with the instruction that Christ gave his disciples when he sent them out on their first missionary tour. By songs of praise to God, humble, heartfelt prayers, and a simple presentation of Bible truth in the family circle, many will be rescued. The divine Worker will be present to send conviction to hearts. "I am with you alway," is his promise. With the assurance of the abiding presence of such a helper, we may labor with faith and hope and courage.  {RH, November 19, 1914 par. 2}
[RH, November 19, 1914 par. 3]          The monotony of our service for God needs to be broken up. Every church member should be engaged in some line of work for God. Let those who are well established in the truth, go into neighboring places, and hold meetings, giving a cordial invitation to all. Let there be in these meetings, melodious songs, fervent prayers, and the reading of God's Word. And let the ideas expressed, and the words in which they are clothed, be such as the common people can readily comprehend.  {RH, November 19, 1914 par. 3}
[RH, November 19, 1914 par. 4]          There are those who can visit the homes of the people, reading to the members of the family on some simple, impressive subject of Bible truth. By such labor souls will be convicted and converted. Those who do this work should be able to read and speak with clearness and feeling, placing the emphasis where it belongs.  {RH, November 19, 1914 par. 4}
[RH, November 19, 1914 par. 5]          There are those who, because of pressing home duties, may not be able to do house-to-house work. But let them not think that they can do nothing to help. They can encourage those who go out, and can give of their means to help to sustain them.  {RH, November 19, 1914 par. 5}
[RH, November 19, 1914 par. 6]          Will not every church act its part as the Lord's missionary society? Every member may do something. God's people are to be laborers together with him. As they take up the work, there will be a manifest increase of piety and faith. There will be a greater readiness to offer prayer and praise to God in the testimony meetings held.  {RH, November 19, 1914 par. 6}
[RH, November 19, 1914 par. 7]          We see multitudes sunken in vice and ignorance, without hope and without God. Yet provision has been made that these may become children of the heavenly King. His mercy is still lingering for them. He is inviting them, weary, heavy-laden with sin, to come to him for pardon, rest, and peace. To us he has given the message of truth, the invitation of mercy, to bear to these perishing souls. Shall we not act our part in fulfilling the divine purpose, by giving light to those who are in darkness? Let us not wait for them to come to us, but let us go out and search for them. Let us devise ways and means of reaching them and of communicating to them a knowledge of the truth for this time. Let us point them to the Lamb of God, who taketh away the sin of the world.  {RH, November 19, 1914 par. 7}
[RH, November 19, 1914 par. 8]          Says Christ, "Ye are the light of the world." This applies not only to the ministers, but to every soul to whom Christ has revealed himself. In your several churches you are to be active, living, Christian workers. Are you acquainted with your neighbors? Have you the love of Jesus? If so, you will feel an intense interest for the souls for whom Christ died. Pure religion and undefiled is an active principle. It overreaches the walls of home. It goes forth in quest of objects that need help. Its light flashes into the highways and hedges, and it is seen and felt in the larger places of the earth. The lost sheep are searched for diligently, and wanderers are brought back to the fold.  {RH, November 19, 1914 par. 8}
[RH, November 19, 1914 par. 9]          Not all, however, who are enrolled as members of the Seventh-day Adventist Church are faithful missionaries for God. As in former years, so today I must testify to a sad neglect of personal effort on the part of many, both for the members of the family and for our neighbors. Many seem to rest perfectly easy, as if heavenly messengers were to come to earth and in an audible voice proclaim the message of warning. These idlers in the vineyard are virtually saying, "Am I my brother's keeper?"  {RH, November 19, 1914 par. 9}
[RH, November 19, 1914 par. 10]          Many associate almost wholly with those of the same faith, and feel no duty to become acquainted with their neighbors who are ignorant of the great and testing truths for the last days. Ladies who in the parlor can engage in conversation with wonderful tact and earnestness, shrink from pointing the sinner to the Lamb of God. O, there is so much work to be done for souls that is left undone because it is a cross, and because each seeks his own amusement, and works for his own selfish interest! Because of our unbelief, our worldliness, and our indolence, blood-bought souls in the very shadow of our homes are dying in their sins, and dying unwarned.  {RH, November 19, 1914 par. 10}
[RH, November 19, 1914 par. 11]          Until the judgment it will never be known how much might have been done, how many plans might have been devised, to save souls by bringing them to the knowledge of the truth. Self-indulgence, unwillingness to sacrifice, and a lack of true spiritual discernment, have led many to overlook the open doors which they might have entered to do a good work for the Master. Love of ease has caused them to shun the wearing of Christ's yoke, the lifting of his burden.  {RH, November 19, 1914 par. 11}
[RH, November 19, 1914 par. 12]          Many, many, are approaching the day of God, doing nothing, shunning responsibilities, and as the result they are religious dwarfs. So far as work for God is concerned, the pages of their life history present a mournful blank. As trees in the garden of God, they are only cumberers of the ground, darkening with their unproductive boughs the ground which fruit-bearing trees might have occupied.  {RH, November 19, 1914 par. 12}
[RH, November 19, 1914 par. 13]          In the day of God how many will confront us and say, "I am lost! I am lost! and you never warned me; you never entreated me to come to Jesus. Had I believed as you did, I should have followed every judgment-bound soul with prayers and tears and warnings."  {RH, November 19, 1914 par. 13}
[RH, November 19, 1914 par. 14]          In that day the Master will demand of his professed people, "What have you done to save the souls of your neighbors? There were many who were connected with you in worldly business, who lived close beside you, whom you might have warned. Why are they among the unsaved?"  {RH, November 19, 1914 par. 14}
[RH, November 19, 1914 par. 15]          Brethren and sisters, what excuse can you render to God for this neglect? I would present this matter to you as it has been presented to me; and in the light from the life of the Master, from the cross of Calvary, I urge you to arouse. I entreat you to take upon your hearts the burden of your fellow men.  {RH, November 19, 1914 par. 15}
[RH, November 19, 1914 par. 16]          No one who professes to love Jesus can long retain the favor of God if he feels no interest for sinners around him. Those who seek merely to save their own souls, and are indifferent to the condition and destiny of their fellow men, will fail to put forth sufficient effort to secure their own salvation. In hiding their talents in the earth, they are throwing away their opportunities to obtain a star-gemmed crown.  {RH, November 19, 1914 par. 16}
[RH, November 19, 1914 par. 17]          I write plainly, in the hope that every effort may be made on the part of all to remove from them the frown of God. Whatever the neglect of duty, of parents to children, or of neighbor to neighbor, let it now be understood and repented of. If we have sinned against the Lord, we shall never have peace and restoration to his favor without full confession and reformation in regard to the very things in which we have been remiss. Not until we have used every means in our power to repair the evil, can God approve and bless us. The path of confession is humiliating, but it is the only way by which we can receive strength to overcome. All the dropped stitches may never be picked up so that our work shall be as perfect and God-pleasing as it should have been; but every effort should be made to do this so far as it is possible to accomplish it.  {RH, November 19, 1914 par. 17}
[RH, November 19, 1914 par. 18]          We have the promise, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." "As Moses lifted up the serpent in the wilderness," even so was "the Son of man. . . lifted up: that whosoever believeth in him should not perish, but have eternal life." We are to "look and live." Sinful and unworthy, we must cast our helpless souls upon the merits of a crucified and risen Saviour. Then will God restore unto us the joy of his salvation, and uphold us by his free Spirit. Then may we teach transgressors his way, and sinners shall be converted unto him.  {RH, November 19, 1914 par. 18}
[RH, November 19, 1914 par. 19]          Brethren, the Lord calls upon you to redeem the time. Draw nigh to God. Take on your neck the yoke of Christ; stretch out your hands to lift his burden. Stir up the gift that is within you. You who have had opportunities and privileges to become acquainted with the reasons of our faith, use this knowledge in giving light to others. And do not rest satisfied with the little knowledge that you already have. Search the Scriptures. Let no moment be unimproved. Dig for the precious gems of truth as for hid treasures, and pray for wisdom that you may present the truth to others in a clear, connected manner.  {RH, November 19, 1914 par. 19}
[RH, November 19, 1914 par. 20]          Many who have been left to darkness and ruin, might have been helped had their neighbors, common men and women, come to them with the love of Christ glowing in their hearts, and put forth personal efforts for them. Many are waiting to be thus addressed personally. Humble, earnest conversation with such persons, and prayer for them, heart being brought close to heart, would in most cases be wholly successful.  {RH, November 19, 1914 par. 20}
[RH, November 19, 1914 par. 21]          Let labor for souls become a part of your life. Go to the homes even of those who manifest no interest. While mercy's sweet voice invites the sinner, work with every energy of heart and brain, as did Paul, who "ceased not to warn every one night and day with tears." The heavenly messengers are waiting to cooperate with your efforts. Will you do the work appointed you of God?  {RH, November 19, 1914 par. 21}
[RH, November 19, 1914 par. 22]          Christ is coming soon. He declared that when there would be wars and rumors of wars, when there would be famines, pestilences, and earthquakes in divers places, we might know that the time of his second appearing is near. The wickedness, the turmoil, the disturbances on every side, should be regarded by us as signs that the day of God is at hand. "When these things begin to come to pass," he declared, "then look up, and lift up your heads; for your redemption draweth nigh."  {RH, November 19, 1914 par. 22}
[RH, November 19, 1914 par. 23]          We are standing on the verge of the eternal world. We have no time to lose. It is high time to tell the people that Christ is coming. Let us warn them, visiting them at their homes, and talking and praying with them personally. By such efforts we shall win souls to Christ. If we come to God in faith, he will give us power and grace for every duty.                                                    -    {RH, November 19, 1914 par. 23}
[RH, November 26, 1914 par. 1]       November 26, 1914 Lay Members as Missionaries for God    Mrs. E. G. White         Again and again the attention of believers in the advent message has been called to the many opportunities before them for soul-winning service. The Lord desires his children to reach a high standard of spiritual attainment, and to become laborers together with him for the salvation of many without the camp.  {RH, November 26, 1914 par. 1}
[RH, November 26, 1914 par. 2]          A crisis in missionary effort is upon us. There is a great work to be done, and if this work is earnestly undertaken and vigorously prosecuted in all our older churches and strongholds of influence, we may hope that the missionary movement will extend to all the churches throughout our conferences. God will do great things for his people if they will cooperate with him. But the fulfillment of his purpose to enlighten the world through his appointed agencies, can be brought about only by means of careful planning and untiring effort. The individual members of all our churches must be trained to render efficient service as missionaries for God. This is a work that should engage the attention of our brethren in responsibility in every land.  {RH, November 26, 1914 par. 2}
[RH, November 26, 1914 par. 3]          As I have testified in former years, there are but few of our churches that can enjoy the labors of a minister, except at long intervals. They must depend upon their own efforts, with God's blessing, to maintain spiritual life. In the absence of preaching, it rests with them to keep up the interest of the meetings, and to preserve the church in a healthy, growing condition. In every church there is talent, which, with the right kind of labor, might be developed to become a great help in this work. There should be a well-organized plan for the employment of workers to go into the churches, large and small, to instruct the members how to labor for the upbuilding of the church, and also for unbelievers. It is not mere sermonizing that is needed, but educating. The people must be taught the necessity of personal piety and home religion. The life and teachings of Christ must be presented before them. This is the work that will accomplish the greatest good for our churches.  {RH, November 26, 1914 par. 3}
[RH, November 26, 1914 par. 4]          There should be those in the churches who can help their brethren to learn the will of God as revealed in his Word. Those who are qualified to do this should invite members of the church to study the Bible with them. Let them seek, in a pleasing, discreet manner, to enlighten the understanding and impress the conscience. In helping others to become acquainted with the Scriptures, they should not think any sacrifice too great, nor regard the time as other than most profitably employed.  {RH, November 26, 1914 par. 4}
[RH, November 26, 1914 par. 5]          That which is needed now for the upbuilding of our churches is the nice work of wise laborers to discern and develop talent in the church that can be educated for the Master's service. Those who shall labor in visiting the churches should give them instruction in the Bible-reading and missionary work. Let there be a class for the training of the youth who are willing to work if they are taught how. Young men and women should be educated to become workers at home, in their own neighborhoods, and in the church.  {RH, November 26, 1914 par. 5}
[RH, November 26, 1914 par. 6]          That church only is strong that is a working church. The thinking powers should be consecrated to Christ, and ways and means should be devised to serve him best. Let all set their hearts and minds to become intelligent in regard to the work for this time, qualifying themselves to do that for which they are best adapted. Men who make a success in business life are keen, apt, and prompt. We must exercise equal tact and energy in the service of God. Let every man, of whatever trade or profession, make the cause of God his first interest, not only exercising his talents to advance the Lord's work, but cultivating his ability to this end. Many a man devotes months and years to the acquirement of a trade or profession, that he may become a successful worker in the world. Should he not make as great an effort to cultivate those talents which would make him a successful worker for God?  {RH, November 26, 1914 par. 6}
[RH, November 26, 1914 par. 7]          All this work of training should be accompanied with earnest seeking of the Lord for his Holy Spirit. Let this be urged home upon those who are willing to give themselves to the Master's service. No one who will indulge in jesting, in pleasure seeking, or in any sinful practice, can be accepted as a worker for God. Our conduct is watched by the world; every act is scrutinized and commented upon. There must be diligent cultivation of the Christian graces, that those who profess the truth may be able to teach it to others as it is in Jesus, that they themselves may be ensamples, and that our enemies may be able to say no evil of us truthfully. In all their intercourse with unbelievers they are exerting an influence for good or for evil. They are either a savor of life unto life or of death unto death. God calls for greater piety, for holiness of life and purity of conduct, in accordance with the elevating, sanctifying truths which we profess. Your life should be such that unbelievers, seeing your godly walk and circumspect conversation, may be charmed with the faith that produces such results.  {RH, November 26, 1914 par. 7}
[RH, November 26, 1914 par. 8]          There is a great neglect to obtain that Scriptural knowledge which is essential, that the life in all points may be conformed to the spirit of the gospel. Very much has been lost by our unlikeness to Jesus,--lost because we do not in our own conduct present the loveliness of a Christlike life, and adorn by the Christian graces the doctrine of our Saviour.  {RH, November 26, 1914 par. 8}
[RH, November 26, 1914 par. 9]          Let the workers avoid everything that approaches to pride and self-esteem. Cultivate modesty of deportment. Humility is repeatedly and most expressly enjoined in the Scriptures. Peter says, "Be clothed with humility: for God resisteth the proud, and giveth grace to the humble." The wise man declares, "Before honor is humility." And Jesus taught his followers that "he that humbleth himself shall be exalted." "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." "Blessed are the poor in spirit: for theirs is the kingdom of heaven."  {RH, November 26, 1914 par. 9}
[RH, November 26, 1914 par. 10]          There is a much greater work devolving upon the individual members of the church than they realize. They are not awake to the claims of God upon them. The time has come when every means must be devised that can aid in preparing a people to stand in the day of God. We must be wide-awake not to let precious opportunities pass unimproved. We must do all that we possibly can do to win souls to love God and keep his commandments. Jesus requires this of those who know the truth. Is his demand unreasonable? Do we not owe to Christ a debt of love, of earnest, unselfish labor for the salvation of souls for whom he has given his own life?  {RH, November 26, 1914 par. 10}
[RH, November 26, 1914 par. 11]          There are many of the members of our large churches doing comparatively nothing, who might accomplish a good work, if, instead of crowding together, they would scatter into places that have not yet been entered by the truth. Trees that are planted too thickly do not flourish. They are often transplanted by the gardener, that they may have room to grow, and not become dwarfed and sickly. The same rule would work well for our large churches. Many are dying spiritually for want of this very work. In the shadow of so many other trees, they are becoming sickly and worthless. Transplanted, they would have room to grow strong and vigorous.  {RH, November 26, 1914 par. 11}
[RH, November 26, 1914 par. 12]          It is not the purpose of God that his people should colonize, or settle together in large communities. The disciples of Christ are his representatives upon the earth, and God designs that they shall be scattered over all the country, in the towns, cities, and villages, as lights amid the darkness of the world. They are to be missionaries for God, by their faith and works testifying to the near approach of the coming Saviour.  {RH, November 26, 1914 par. 12}
[RH, November 26, 1914 par. 13]          The lay members of our churches can accomplish a work which as yet they have scarcely begun. None should move into new places merely for the sake of worldly advantage; but where there is an opening to obtain a livelihood, let families that are well grounded in the truth enter, one or two families in a place, to work as missionaries. They should feel a love for souls, a burden of labor for them, and should make it a study how to bring them into the truth. They can circulate our publications, hold meetings in their own houses, become acquainted with their neighbors, and invite them to come to the meetings and Bible readings. They can let their light shine in good works.  {RH, November 26, 1914 par. 13}
[RH, November 26, 1914 par. 14]          Let the workers stand alone in God, weeping, praying, laboring, for the salvation of their fellow men. Remember that you are running a race, striving for an immortal crown. While so many love the praise of men more than the favor of God, let it be yours to labor in humility. Learn to exercise faith in presenting the case of your neighbors before the throne of grace, and pleading with God to touch their hearts. In this way effectual missionary work may be done. Some may be reached who would not listen to a minister or a colporteur. And those who thus go into a new place will be able to learn the best ways and means of approaching the people there, and they can prepare the way for other laborers.  {RH, November 26, 1914 par. 14}
[RH, November 26, 1914 par. 15]          A precious experience may be gained by one who engages in this work. He has upon his heart the burden of the souls of his neighbors. He must have the help of Jesus. How careful he will be to walk circumspectly, that his prayers may not be hindered, that no cherished sin may separate him from God! While helping others, such a worker is himself obtaining spiritual strength and understanding, and in this humble school he may become qualified to enter a wider field.  {RH, November 26, 1914 par. 15}
[RH, November 26, 1914 par. 16]          Christ declares, "Herein is my Father glorified, that ye bear much fruit." God has endowed us with faculties, and intrusted to us talents, to be used. To every man is given his work, not merely working his fields of corn and wheat, but earnest, persevering work for the salvation of souls. Every stone in God's temple must be a living stone; he wants it to shine, emitting light to the world. Let the laymen do all they can do; and as they use the talents they already have, God will give them more grace and increased ability.  {RH, November 26, 1914 par. 16}
[RH, November 26, 1914 par. 17]          Many of our missionary enterprises are crippled because there are so many who refuse to enter the doors of usefulness that are plainly opened before them. Let all who believe the truth, go to work. Do the work that lies nearest you; do anything, however humble, rather than be, like the men of Meroz, do-nothings.  {RH, November 26, 1914 par. 17}
[RH, November 26, 1914 par. 18]          We shall not be stinted for means if we will only go forward, trusting in God. The Lord is willing to do a great work for all those who truly believe in him. If the lay members of the church will arouse to do their work in a quiet way, going a warfare at their own charges, each seeing how much he can do in winning souls to Jesus, we shall see many leaving the ranks of Satan to stand under the banner of Christ. If our people will act upon the light that is here given, showing that they sincerely believe the truth which they profess, wonderful revivals will follow; we shall surely see of the salvation of God, sinners will be converted, and many souls will be added to the church. When we shall bring our hearts into unity with Christ, and our lives into harmony with his work, the Spirit that descended on the day of Pentecost, will fall on us.                                                    -    {RH, November 26, 1914 par. 18}
[RH, December 10, 1914 par. 1]       December 10, 1914 Women as Missionaries    Mrs. E. G. White         In the various branches of the work of God's cause, there is a wide field in which our sisters may do good service for the Master. Many lines of missionary work are neglected. In the different churches, much work which is often left undone or done imperfectly, could be well accomplished by the help that our sisters, if properly instructed, can give. Through various lines of home missionary effort they can reach a class that is not reached by our ministers. Among the noble women who have had the moral courage to decide in favor of the truth for this time are many who have tact, perception, and good ability, and who may make successful workers. The labors of such Christian women are needed.  {RH, December 10, 1914 par. 1}
[RH, December 10, 1914 par. 2]          Our sisters can serve by writing missionary letters, not only to friends at a distance, but to strangers. Through such correspondence, important truths may be brought to the attention of the people. The writers should not seek for self-exaltation, but to present the truth in its simplicity.  {RH, December 10, 1914 par. 2}
[RH, December 10, 1914 par. 3]          Many of our sisters who bear the burden of home responsibilities have been willing to excuse themselves from undertaking any missionary work that requires thought and close application of mind; yet often this is the very discipline they need to enable them to perfect Christian experience. They may become workers for God by distributing to their neighbors tracts and papers that correctly represent our faith, and by sending these silent messengers through the mails to those who are willing to read and investigate. As they thus do what they can for others, they will gain many precious experiences.  {RH, December 10, 1914 par. 3}
[RH, December 10, 1914 par. 4]          My sisters, do not become weary in the distribution of our literature. This is a work you may all engage in successfully, if you are but connected with God. Before approaching your friends and neighbors, or writing letters of inquiry, lift the heart to God in prayer. All who with humble heart take part in this work, will be educating themselves as acceptable workers in the vineyard of the Lord.  {RH, December 10, 1914 par. 4}
[RH, December 10, 1914 par. 5]          In the various lines of home missionary work, the modest, intelligent woman may use her powers to the very highest account. Who can have so deep a love for the souls of men and women for whom Christ has died as those who are partakers of his grace? Who can represent the truth and the example of Christ better than Christian women who themselves are practicing the truth? Who are better adapted to be teachers in the Sabbath school? The true mother is fitted to be an efficient teacher of children. With a heart imbued with the love of Christ, teaching the children of her class, praying with them and for them, she may see souls converted.  {RH, December 10, 1914 par. 5}
[RH, December 10, 1914 par. 6]          By their self-denial and sacrifice, and by their willingness to work to the best of their ability for others, our sisters can show that they believe the truth, and are sanctified through it. They need to labor for others in order to develop the powers they possess. The minds of our sisters may thus be expanded and cultivated. If, however, they are devoted to selfish interests, the soul will be left dwarfed. Emptiness and unrest will be the result.  {RH, December 10, 1914 par. 6}
[RH, December 10, 1914 par. 7]          Many occupy their time in needless stitching and trimming and ruffling of their own and their children's clothing, and thus lose golden moments which they might spend in service. The money that is expended for needless trimmings and useless ornaments, should be used in the purchase of papers and tracts to send to those who are in the darkness of error. The souls saved by this personal effort will be of more value to them than fashionable dress. The white robes and, the jeweled crowns given them by Christ, as their reward for unselfish effort, will a thousand times repay them for the self-denial and self-sacrifice they have shown in his cause.  {RH, December 10, 1914 par. 7}
[RH, December 10, 1914 par. 8]          Our sisters may manage to keep their fingers constantly employed in manufacturing dainty little articles to beautify their homes, or to present to their friends. Great quantities of this kind of material may be laid upon the foundation stone: but will Jesus look upon all this dainty work as a sacrifice to himself? Will he pronounce the commendation upon the workers, "I know thy works, and thy labor, and thy patience, and how thou . . . hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted"?  {RH, December 10, 1914 par. 8}
[RH, December 10, 1914 par. 9]          All work of this kind is wood, hay, and stubble, which the fires of the last day will consume. But where are your offerings to God? Where is the patient labor, the earnest zeal, that brings you into connection with Christ, to bear his yoke, and lift his burdens? Where are the gold, the silver, the precious stones which you have laid upon the foundation stone, which the fires of the last day cannot consume, because they are imperishable?  {RH, December 10, 1914 par. 9}
[RH, December 10, 1914 par. 10]          Let our sisters inquire, How shall I meet in the judgment these souls with whom I have or should have become acquainted? Have I studied their cases? Have I acquainted myself with my Bible so that I could open the Scriptures to them? Have I sought the Lord by earnest prayer in faith, that he would give me wisdom to present the truth to these dear souls? Am I giving them, not only by precept, but by an example of piety and fidelity to God, an assurance that the service of Christ is full of peace and joy?  {RH, December 10, 1914 par. 10}
[RH, December 10, 1914 par. 11]          We should never forget that, as Christians, our time, our strength, and our ability have been purchased with an infinite price. We are not our own, to use our moments in gratifying our fancy and our pride. As children of the light, we are to diffuse light to others. It should be our study how we may best glorify God, how we may work most effectually to save and bless the souls for whom Christ died. In working thus to benefit others we shall be gathering strength and courage to our own souls, and shall win the approval of God.  {RH, December 10, 1914 par. 11}
[RH, December 10, 1914 par. 12]          If all would realize the necessity of doing to the utmost of their ability in the work of God, having a deep love for souls, we should see hundreds engaged as active workers who have been hitherto dull and uninterested, accomplishing nothing. Many have felt that there was little of importance in the tract and missionary work, nothing worthy of their especial interest. Yet it is a fact that the circulation of our literature is doing even a greater work than the living preacher can do. Many have failed to become thoroughly acquainted with the work because they have felt that it did not concern them. Though some can do more than others, yet all can, by individual effort, do something. All should become intelligent as to how they can work most successfully and methodically in spreading the light of truth by scattering our publications.  {RH, December 10, 1914 par. 12}
[RH, December 10, 1914 par. 13]          We meet with young and old who profess to be children of God, yet who are not growing spiritually. With many, the rubbish of the world has clogged the channels of the soul. Selfishness has controlled the mind and warped the character. Were the life hid with Christ in God, his service would be no drudgery. If the whole heart were consecrated to God, all would find something to do, and would covet a part in the work. They would sow beside all waters, praying and believing that the fruit would appear.  {RH, December 10, 1914 par. 13}
[RH, December 10, 1914 par. 14]          Women of firm principle and decided character are needed as active workers in the cause of present truth,--women who believe that we are indeed living in the last days, and that we have the last solemn message of warning to be given to the world. They should feel that they are called to engage in diffusing the rays of light which Heaven has shed upon them. Nothing should discourage them from engaging in this work.  {RH, December 10, 1914 par. 14}
[RH, December 10, 1914 par. 15]          Let every sister who claims to be a child of God, feel a responsibility to help all within her reach. The noblest of all attainments may be gained through practical self-denial and benevolence for others' good. Sisters, God calls you to work in the harvest field, and to help gather in the sheaves.                                                    -    {RH, December 10, 1914 par. 15}
[RH, December 17, 1914 par. 1]       December 17, 1914 Medical Missionary Work    Mrs. E. G. White         Medical missionary work is the pioneer work of the gospel, the door through which the truth for this time is to find entrance to many homes. God's people are to be genuine medical missionaries; for they are to learn to minister to the needs of both soul and body. The purest unselfishness is to be shown by our workers as, with the knowledge and experience gained by practical work, they go out to give treatments to the sick. As they go from house to house, they will find access to many hearts. Many will be reached who otherwise never would have heard the gospel message. A demonstration of the principles of health reform will do much toward removing prejudice against our evangelical work. The Great Physician, the originator of medical missionary work, will bless all who thus seek to impart the truth for this time.  {RH, December 17, 1914 par. 1}
[RH, December 17, 1914 par. 2]          Physical healing is bound up with the gospel commission. When Christ sent his disciples out on their first missionary journey, he bade them: "As ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." And when at the close of his earthly ministry he gave them their commission, he said, "These signs shall follow them that believe; In my name shall they cast out devils;. . . they shall lay hands on the sick, and they shall recover."  {RH, December 17, 1914 par. 2}
[RH, December 17, 1914 par. 3]          Of the disciples after Christ's ascension we read, "They went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." Luke is called the "beloved physician." He labored in connection with Paul in Philippi; and when Paul left that place, Luke stayed, doing double service as a physician and a gospel minister. He was indeed a medical missionary, and his medical skill opened the way for the gospel to reach many hearts.  {RH, December 17, 1914 par. 3}
[RH, December 17, 1914 par. 4]          The divine commission needs no reform. Christ's way of presenting truth cannot be improved upon. The Saviour gave the disciples practical lessons, teaching them how to work in such a way as to make souls glad in the truth. He sympathized with the weary, the heavy-laden, the oppressed. He fed the hungry and healed the sick. Constantly he went about doing good. By the good he accomplished, by his loving words and kindly deeds, he interpreted the gospel to men.  {RH, December 17, 1914 par. 4}
[RH, December 17, 1914 par. 5]          Brief as was the period of his public ministry, he accomplished the work he came to do. How impressive were the truths he taught! How complete his life work! What spiritual food he daily imparted as he presented the bread of life to thousands of hungry souls! His life was a living ministry of the word. He promised nothing that he did not perform.  {RH, December 17, 1914 par. 5}
[RH, December 17, 1914 par. 6]          The words of life were presented in such simplicity that a child could understand them. Men, women, and children were so impressed with his manner of explaining the Scriptures that they would catch the very intonation of his voice, place the same emphasis on their words, and imitate his gestures. Youth caught his spirit of ministry, and sought to pattern after his gracious ways by seeking to assist those whom they saw needing help.  {RH, December 17, 1914 par. 6}
[RH, December 17, 1914 par. 7]          Just as we trace the pathway of a stream of water by the line of living green it produces, so Christ could be seen in the deeds of mercy that marked his pathway at every step. Wherever he went, health sprang up, and happiness followed wherever he passed. The blind and deaf rejoiced in his presence. His words to the ignorant opened to them a fountain of life. He dispensed his blessings abundantly and continuously. They were the garnered treasures of eternity, given in Christ, the Lord's rich gift to man.  {RH, December 17, 1914 par. 7}
[RH, December 17, 1914 par. 8]          Christ's work in behalf of man is not finished. It continues today. In like manner his ambassadors are to preach the gospel and to reveal his pitying love for lost and perishing souls. By an unselfish interest in those who need help they are to give a practical demonstration of the truth of the gospel. Much more than mere sermonizing is included in this work. The evangelization of the world is the work God has given to those who go forth in his name. They are to be colaborers with Christ, revealing to those ready to perish his tender, pitying love. God calls for thousands to work for him, not by preaching to those who know the truth for this time, but by warning those who have never heard the last message of mercy. Work with a heart filled with an earnest longing for souls. Do medical missionary work. Thus you will gain access to the hearts of people, and the way will be prepared for a more decided proclamation of the truth.  {RH, December 17, 1914 par. 8}
[RH, December 17, 1914 par. 9]          Who are laborers together with Christ in this blessed medical missionary work? Who have learned the lessons of the Master, and know how to deal skillfully with souls for whom Christ has died? We need, O so much! physicians for the soul who have been educated in the school of Christ and who can work in Christ's lines. Our work is to gain a knowledge of him who is the way, the truth, and the life. We are to interest the people in subjects that concern the health of the body as well as the health of the soul. Believers have a decided message to bear to prepare the way for the kingdom of God. The great questions of Bible truth are to enter into the very heart of society, to convert and reform men and women, bringing them to see the great need of preparing for the mansions that Christ declared he would prepare for all who love him. When the Holy Spirit shall do its office work, hearts of stone will become hearts of flesh, and Satan will not work through them to counteract the work that Christ came to earth to do.  {RH, December 17, 1914 par. 9}
[RH, December 17, 1914 par. 10]          Henceforth medical missionary work is to be carried forward with greater earnestness. Medical mansions should be opened as pioneer agencies for the proclamation of the third angel's message. How great is the need of means to do this line of work! Gospel medical missions cannot be established without financial aid. Every such enterprise calls for our sympathy and for our means, that facilities may be provided to make the work successful.  {RH, December 17, 1914 par. 10}
[RH, December 17, 1914 par. 11]          A special work is to be done in places where people are constantly coming and going. Christ labored in Capernaum much of the time because this was a place through which travelers were constantly passing and where many often tarried.  {RH, December 17, 1914 par. 11}
[RH, December 17, 1914 par. 12]          Christ sought the people where they were, and placed before them the great truths in regard to his kingdom. As he went from place to place, he blessed and comforted the suffering and healed the sick. This is our work. Small companies are to go forth to do the work to which Christ appointed his disciples. While laboring as evangelists, they can visit the sick, praying with them, and if need be, treating them, not with medicines, but with the remedies provided in nature.  {RH, December 17, 1914 par. 12}
[RH, December 17, 1914 par. 13]          There are many places that need gospel medical missionary work, and there small plants should be established. God designs that our sanitariums shall be a means of reaching high and low, rich and poor. They are to be so conducted that by their work attention may be called to the message God has sent to the world.  {RH, December 17, 1914 par. 13}
[RH, December 17, 1914 par. 14]          May the Lord increase our faith, and help us to see that he desires us all to become acquainted with his ministry of healing and with the mercy seat. He desires the light of his grace to shine forth from many places. He who understands the necessities of the situation arranges that advantages shall be brought to the workers in various places to enable them more effectually to arouse the attention of the people to the truths that make for deliverance from both physical and spiritual ills.  {RH, December 17, 1914 par. 14}
[RH, December 17, 1914 par. 15]          The tender sympathies of our Saviour were aroused for fallen and suffering humanity. If you would be his follower, you must cultivate compassion and sympathy. Indifference to human woes must give place to lively interest in the sufferings of others. The widow, the orphan, the sick and dying, will always need help. Here is an opportunity to proclaim the gospel,--to hold up Jesus, the hope and consolation of all men. When the suffering body has been relieved, the heart is opened, and you can pour in the heavenly balm. If you are looking to Jesus, and drawing from him knowledge and strength and grace, you can impart his consolation to others, because the Comforter is with you.  {RH, December 17, 1914 par. 15}
[RH, December 17, 1914 par. 16]          You will meet with much prejudice, a great deal of false zeal and miscalled piety; but in both the home and the foreign field you will find more hearts that God has been preparing for the seed of truth than you imagine, and they will hail with joy the divine message when it is presented to them.  {RH, December 17, 1914 par. 16}
[RH, December 17, 1914 par. 17]          Many are suffering from maladies of the soul far more than from diseases of the body, and they will find no relief until they come to Christ, the wellspring of life. The burden of sin, with its unrest and unsatisfied desires, lies at the foundation of a large share of the maladies the sinner suffers. Christ is the mighty Healer of the sin-sick soul. These poor, afflicted ones need to have a clearer knowledge of him whom to know aright is life eternal. They need to be patiently and kindly yet earnestly taught how to throw open the windows of the soul and let the sunlight of God's love come in. Complaints of weariness, loneliness, and dissatisfaction will then cease. Satisfying joys will give vigor to the mind and health and vital energy to the body.                                                    -    {RH, December 17, 1914 par. 17}
[RH, December 24, 1914 par. 1]       December 24, 1914 Missionary Nurses    Mrs. E. G. White         From Christ's methods of labor we may learn many valuable lessons. He did not follow merely one method; in various ways he sought to gain the attention of the multitude, and having succeeded in this, he proclaimed to them the truths of the gospel. His chief work lay in ministering to the poor, the needy, and the ignorant. In simplicity he opened before them the blessings they might receive, and thus he aroused their soul's hunger for the truth, the bread of life.  {RH, December 24, 1914 par. 1}
[RH, December 24, 1914 par. 2]          Christ's life is an example to all his followers, showing the duty of those who have learned the way of life to teach others what it means to believe in the Word of God. There are many now in the shadow of death who need to be instructed in the truths of the gospel. Nearly the whole world is lying in wickedness. To every believer in Christ words of hope have been given for those who sit in darkness: "The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up."  {RH, December 24, 1914 par. 2}
[RH, December 24, 1914 par. 3]          Earnest, devoted young people are needed to enter the work as nurses. As these young men and women use conscientiously the knowledge they gain, they will increase in capability, becoming better and better qualified to be the Lord's helping hand.  {RH, December 24, 1914 par. 3}
[RH, December 24, 1914 par. 4]          The Lord wants wise men and women, who can act in the capacity of nurses, to comfort and help the sick and suffering. O that all who are afflicted might be ministered to by Christian physicians and nurses who could help them to place their weary, pain-racked bodies in the care of the Great Healer, in faith looking to him for restoration! If through judicious ministration the patient is led to give his soul to Christ and to bring his thoughts into obedience to the will of God, a great victory is gained.  {RH, December 24, 1914 par. 4}
[RH, December 24, 1914 par. 5]          In our daily ministrations we see many careworn, sorrowful faces. What does the sorrow on these faces show?--It shows the need of the soul for the peace of Christ. Men and women, longing for something they have not, have sought to supply their want at earth's broken cisterns. Let these hear a voice saying, "Ho, every one that thirsteth, come ye to the waters." Weary souls, seeking you know not what, come to the water of life. All Heaven is yearning over you. "Come to me, that ye might have life."  {RH, December 24, 1914 par. 5}
[RH, December 24, 1914 par. 6]          There are many lines of work to be carried forward by the missionary nurse. There are opportunities for well-trained nurses to go into homes and there endeavor to awaken an interest in the truth. In almost every community there are large numbers who will not listen to the teaching of God's Word or attend any religious service. If these are reached by the gospel, it must be carried to their homes. Often the relief of their physical needs is the only avenue by which they can be approached.  {RH, December 24, 1914 par. 6}
[RH, December 24, 1914 par. 7]          Missionary nurses who care for the sick and relieve the distress of the poor will find many opportunities to pray with them, to read to them from God's Word, and to speak of the Saviour. They can pray with and for the helpless ones who have not strength of will to control the appetites that passion has degraded. They can bring a ray of hope into the lives of the defeated and disheartened. The revelation of unselfish love, manifested in acts of disinterested kindness, will make it easier for these suffering ones to believe in the love of Christ.  {RH, December 24, 1914 par. 7}
[RH, December 24, 1914 par. 8]          Many have no faith in God and have lost confidence in man. But they appreciate acts of sympathy and helpfulness. As they see one with no inducement of earthly praise or compensation coming to their homes to minister to the sick, to feed the hungry, to clothe the naked, and to comfort the sad, and ever tenderly pointing all to him of whose love and pity the human worker is but the messenger,--as they see this, their hearts are touched. Gratitude springs up; faith is kindled. They see that God cares for them, and they are prepared to listen to the teaching of his Word.  {RH, December 24, 1914 par. 8}
[RH, December 24, 1914 par. 9]          Whether in foreign missions or in the home field, all missionaries, both men and women, will gain much more ready access to the people, and will find their usefulness greatly increased, if they are able to minister to the sick. Women who go as missionaries to heathen lands may thus find opportunity for giving the gospel to the women of those lands, when every other door of access is closed. All gospel workers should know how to give the simple treatments that do so much to relieve pain and remove disease.  {RH, December 24, 1914 par. 9}
[RH, December 24, 1914 par. 10]          Gospel workers should be able also to give instruction in the principles of healthful living. There is sickness everywhere, and much of it might be prevented by attention to the laws of health. The people need to see the bearing of health principles upon their well-being, both for this life and for the life to come. They need to be awakened to their responsibility for the human habitation fitted up by their creator as his dwelling place, and over which he desires them to be faithful stewards.  {RH, December 24, 1914 par. 10}
[RH, December 24, 1914 par. 11]          Thousands need and would gladly receive instruction concerning the simple methods of treating the sick,--methods that are taking the place of the use of poisonous drugs. There is great need of instruction in regard to dietetic reform. Wrong habits of eating and the use of unhealthful food are in no small degree responsible for the intemperance and crime and wretchedness that curse the world.  {RH, December 24, 1914 par. 11}
[RH, December 24, 1914 par. 12]          In teaching health principles, keep before the mind the great object of reform,--that its purpose is to secure the highest development of body and mind and soul. Show that the laws of nature, being the laws of God, are designed for our good: that obedience to them promotes happiness in this life, and aids in the preparation for the life to come.  {RH, December 24, 1914 par. 12}
[RH, December 24, 1914 par. 13]          Encourage the people to study that marvelous organism, the human system, and the laws by which it is governed. Those who perceive the evidences of God's love, who understand something of the wisdom and beneficence of his laws, and the results of obedience, will come to regard their duties and obligations from an altogether different point of view. Instead of looking upon an observance of the laws of health as a matter of sacrifice or self-denial, they will regard it as it really is, an inestimable blessing.  {RH, December 24, 1914 par. 13}
[RH, December 24, 1914 par. 14]          Every gospel worker should feel that to teach the principles of healthful living is a part of his appointed work. Of this work there is great need, and the world is open for it.  {RH, December 24, 1914 par. 14}
[RH, December 24, 1914 par. 15]          Christ commits to his followers an individual work,--a work that cannot be done by proxy. Ministry to the sick and the poor, the giving of the gospel to the lost, is not to be left to committees or organized charities. Individual responsibility, individual effort, personal sacrifice, is the requirement of the gospel.  {RH, December 24, 1914 par. 15}
[RH, December 24, 1914 par. 16]          "Go out into the highways and hedges, and compel them to come in," is Christ's demand, "that my house may be filled." He brings men into touch with those whom they may benefit. "Bring the poor that are cast out to thy house," he says. "When thou seest the naked, . . . cover him." "They shall lay hands on the sick, and they shall recover." Through direct contact, through personal ministry, the blessings of the gospel are to be communicated.  {RH, December 24, 1914 par. 16}
[RH, December 24, 1914 par. 17]          Those who take up their appointed work will not only bless others, but will themselves be blessed. The consciousness of duty well done will have a reflex influence upon their own souls. The despondent will forget their despondency, the weak will become strong, the ignorant intelligent, and all will find an unfailing helper in him who has called them.                                                    -    {RH, December 24, 1914 par. 17}
[RH, February 25, 1915 par. 1]       February 25, 1915 Heaven's Unspeakable Gift         Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His. "With His stripes we are healed."  {RH, February 25, 1915 par. 1}
[RH, February 25, 1915 par. 2]          By His life and His death, Christ has achieved even more than recovery from the ruin wrought through sin. It was Satan's purpose to bring about an eternal separation between God and man; but in Christ we become more closely united to God than if we had never fallen. In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken. Through the eternal ages He is linked with us. . . . Christ is our brother. Heaven is enshrined in humanity, and humanity is enfolded in the bosom of Infinite love. . . . By love's self-sacrifice, the inhabitants of earth and heaven are bound to their Creator in bonds of indissoluble union.  {RH, February 25, 1915 par. 2}
[RH, February 25, 1915 par. 3]          The work of redemption will be complete. In the place where sin abounded, God's grace much more abounds. The earth itself, the very field that Satan claims as his, is to be not only ransomed but exalted. Our little world, under the curse of sin the one dark blot in His glorious creation, will be honored above all other worlds in the universe of God. Here, where the Son of God tabernacled in humanity; where the King of glory lived and suffered and died,--here, when He shall make all things new, the tabernacle of God shall be with men, "and He shall dwell with them, and they shall be His people, and God Himself, shall be with them, and be their God." And through endless ages as the redeemed walk in the light of the Lord, they will praise Him for His unspeakable Gift, Immanuel, "God with us."--Mrs. E. G. White.  {RH, February 25, 1915 par. 3}
[RH, March 4, 1915 par. 1]       March 4, 1915 The Call of Isaiah    Mrs. E. G. White         The long reign of Uzziah (Azariah), in the land of Judah and Benjamin, was characterized by a prosperity greater than that of any other ruler since the death of Solomon, nearly two centuries before. For many years the king ruled with discretion. "He sought the Lord," and "God helped him." Under the blessing of Heaven, his armies regained some of the territory that had been lost in former years; cities were rebuilt and fortified, and the position of the nation among the surrounding peoples was greatly strengthened. Commerce revived, and the riches of the nations flowed into Jerusalem. Uzziah's name "spread far abroad: for he was marvelously helped, till he was strong."  {RH, March 4, 1915 par. 1}
[RH, March 4, 1915 par. 2]          This outward prosperity, however, was not accompanied by a corresponding revival of spiritual power. The temple services were continued as in former years, and multitudes assembled to worship the living God; but pride and formality gradually took the place of humility and sincerity. Uzziah, by precept and by example, might have inspired his subjects with reverence for God and for the sacred services of the temple; but "when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God."  {RH, March 4, 1915 par. 2}
[RH, March 4, 1915 par. 3]          The sin that resulted so disastrously to Uzziah was one of presumption. In violation of a plain command of Jehovah,--that none but the descendants of Aaron should officiate as priests, the king entered the sanctuary "to burn incense upon the altar." Azariah the high priest and his associates remonstrated, and pleaded with him to turn from his purpose. "Thou hast trespassed," they urged; "neither shall it be for thine honor." 2 Chronicles 26:5-18.  {RH, March 4, 1915 par. 3}
[RH, March 4, 1915 par. 4]          Uzziah was filled with wrath, that he, the king, should be thus rebuked. But he was not permitted to profane the sanctuary against the united protest of those in authority. While standing there in wrathful rebellion, he was suddenly smitten with a divine judgment. Leprosy appeared on his forehead. In dismay he fled, never again to enter the temple courts. Unto the day of his death, some years later, Uzziah remained a leper--a living example of the folly of departing from a plain "Thus saith the Lord." Neither his exalted position nor his long life of service could be pleaded as an excuse for the presumptuous sin by which he marred the closing years of his reign, and brought upon himself the judgment of Heaven.  {RH, March 4, 1915 par. 4}
[RH, March 4, 1915 par. 5]          God is no respecter of persons. "The soul that doeth aught presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people." Numbers 15:30.  {RH, March 4, 1915 par. 5}
[RH, March 4, 1915 par. 6]          The judgment that befell Uzziah seemed to have a restraining influence on his son. Jotham bore heavy responsibilities during the remaining years of his father's reign, and succeeded to the throne after Uzziah's death. Of Jotham it is written: "He did that which was right in the sight of the Lord: he did according to all that his father Uzziah had done. Howbeit the high places were not removed: the people sacrificed and burned incense still in the high places." 2 Kings 15:34, 35. Had Jotham inaugurated a thorough reformation, and torn down these favorite meeting places, encouraging the people to engage unitedly in the temple services, he might have done much to strengthen faith in the true God. But although he failed of making a wise use of his opportunities, his rule was not without good results: he "became mighty, because he prepared his ways before the Lord his God." 2 Chronicles 27:6.  {RH, March 4, 1915 par. 6}
[RH, March 4, 1915 par. 7]          The reign of Uzziah was drawing to a close, and Jotham was already bearing many of the burdens of state, when Isaiah, of the loyal line, was called, while yet a young man, to the prophetic mission. The times in which Isaiah was to labor were fraught with peculiar peril to the people of God. The prophet was to witness the invasion of Judah by the combined armies of northern Israel and of Syria; he was to behold the Assyrian hosts encamped before the chief cities of the Promised Land. During his lifetime, Samaria was to fall, and the ten tribes of Israel were to be scattered among the nations. Judah was again and again to be invaded by the Assyrian armies, and Jerusalem was to suffer a siege that would have resulted in her downfall had not God miraculously interposed. Already these perils were threatening the peace of Israel. The divine protection was being removed from the southern kingdom, and the Assyrian forces were about to overspread the land of Judah.  {RH, March 4, 1915 par. 7}
[RH, March 4, 1915 par. 8]          But the dangers from without, overwhelming though they seemed, were not so serious as the dangers from within. It was the perversity of his people that brought to the Lord's servant the greatest perplexity and the deepest depression. By their apostasy and rebellion those who should have been standing as light bearers among the nations, were inviting the judgments of God. Many of the evils which were hastening the swift destruction of the northern kingdom, and which had recently been denounced in unmistakable terms by Hosea and Amos, were fast corrupting the kingdom of Judah.  {RH, March 4, 1915 par. 8}
[RH, March 4, 1915 par. 9]          The outlook was particularly discouraging as regards the social conditions of the people. In their desire for gain, men were adding house to house and field to field. See Isaiah 5:8. Justice was perverted, and no pity was shown the poor. Of these evils God declared: "The spoil of the poor is in your houses. . . . Ye beat my people to pieces, and grind the faces of the poor." Chap. 3:14, 15. Even the magistrates, whose duty it was to protect the helpless, had turned a deaf ear to the cries of the poor and needy, the widows and the fatherless. Chap. 10:1, 2.  {RH, March 4, 1915 par. 9}
[RH, March 4, 1915 par. 10]          With oppression and wealth came pride and love of display. "The lofty looks" and "the haughtiness of men" are especially mentioned in the messages of reproof given in those days. "Every one that is proud and lofty," the Lord declared, and "every one that is lifted up . . . shall be brought low." Chap. 2:11, 12.  {RH, March 4, 1915 par. 10}
[RH, March 4, 1915 par. 11]          In the third chapter of Isaiah's prophecy mention is made of the prevailing pride of the "daughters of Zion," with "their tinkling ornaments, . . . the chains, and the bracelets, and the mufflers, the bonnets, . . . and the headbands, and the tabrets, and the earrings, the rings, and nose jewels, the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the veils." Chap. 3:18-23. How different this picture from that portrayed by the apostle Peter of the God-fearing woman, who, estimating at its real value the "outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel," chooses rather to cultivate beauty of soul, "even the ornament of a meek and quiet spirit, which is in the sight of God of great price." It was "after this manner in the old time" that "the holy women . . . who trusted in God, adorned themselves;" and their "chaste conversion coupled with fear" (1 Peter 3:1-5), as revealed in daily life, was ever a standing rebuke to their sisters who followed after folly.                               (To be concluded)                                                    -    {RH, March 4, 1915 par. 11}
[RH, March 11, 1915 par. 1]       March 11, 1915 The Call of Isaiah    (Concluded)    Mrs. E. G. White         In the later years of the kingdom of Judah, pride and extravagance were accompanied by gross drunkenness and by a spirit of revelry. Upon those who gave themselves up to such sins, special woes were pronounced by the Lord through his chosen messenger. "Woe unto them," Isaiah declared, "that are mighty to drink wine, and men of strength to mingle strong drink." Isaiah 5:22. And again: "Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! . . . The harp, and the viol, the tabret, and pipe, and wine," the prophet said, "are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands." Verses 11, 12.  {RH, March 11, 1915 par. 1}
[RH, March 11, 1915 par. 2]         To this forgetfulness of their Maker may be traced many of the sins which characterized the chosen nation in Isaiah's day. Idolatry no longer provoked surprise. "Their land . . . is full of idols," exclaimed the prophet in an agony of spirit over the well-nigh universal apostasy. "They worship the work of their own hands, that which their own fingers have made: and the mean man boweth down, and the great man humbleth himself." Isaiah 2:8, 9.  {RH, March 11, 1915 par. 2}
[RH, March 11, 1915 par. 3]          The Lord called heaven and earth to witness to his tender care for the chosen nation. "Hear, O heavens, and give ear, O earth," he exclaimed; "the ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider." "They have rebelled against me." Isaiah 1:2, 3.  {RH, March 11, 1915 par. 3}
[RH, March 11, 1915 par. 4]          Iniquitous practices became so prevalent among all classes that the few who remained true to God were often tempted to lose heart, and to give way to discouragement and despair. It seemed as if God's purpose for Israel were about to fail, and that the rebellious nation was to suffer a fate similar to that of Sodom and Gomorrah.  {RH, March 11, 1915 par. 4}
[RH, March 11, 1915 par. 5]          In the face of such conditions it is not surprising that when, during the last year of Uzziah's reign, Isaiah was called to bear to Judah God's messages of warning and reproof, he shrank from the responsibility. He well knew that he would encounter obstinate resistance. As he realized his own inability to meet the situation, and thought of the stubbornness and unbelief of the people for whom he was to labor, his task seemed to him almost hopeless. Should he in despair relinquish his mission, and leave Judah undisturbed to their idolatry? Were the gods of Nineveh to rule the earth, in defiance of the God of heaven?  {RH, March 11, 1915 par. 5}
[RH, March 11, 1915 par. 6]          Such thoughts as these were crowding through Isaiah's mind as he stood under the portico of the temple. Suddenly the gate and the inner veil of the temple seemed to be uplifted, or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet's feet might not enter. There rose up before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of his glory filled the temple. On each side of the throne hovered the seraphim, their faces veiled in adoration, as they ministered before their Maker, and united in the solemn invocation, "Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory" (Isaiah 6:1-3), until post and pillar and cedar gate seemed shaken with the sound, and the house was filled with their tribute of praise.  {RH, March 11, 1915 par. 6}
[RH, March 11, 1915 par. 7]          As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! "Woe is me!" he cried; "for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts." Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress, and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, "Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged." Then the voice of God was heard saying, "Whom shall I send? and who will go for us?" and Isaiah responded, "Here am I; send me." Verses 7, 8.  {RH, March 11, 1915 par. 7}
[RH, March 11, 1915 par. 8]         The heavenly visitant bade the waiting messenger: "Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." Verses 9, 10.  {RH, March 11, 1915 par. 8}
[RH, March 11, 1915 par. 9]         The prophet's duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. "Lord, how long? (verse 11) he inquired. Are none of thy chosen people ever to understand, and repent, and be healed?  {RH, March 11, 1915 par. 9}
[RH, March 11, 1915 par. 10]         His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher--a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God's faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious, the Lord declared, "until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking in the midst of the land." Verses 11, 12.  {RH, March 11, 1915 par. 10}
[RH, March 11, 1915 par. 11]         The heavy judgments that were to befall the impenitent--war, exile, oppression, the loss of power and prestige among the nations,--all these were to come in order that those who would recognize in them the hand of an offended God, might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations, and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: "In it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof." Verse 13.  {RH, March 11, 1915 par. 11}
[RH, March 11, 1915 par. 12]         This assurance of the final fulfillment of God's purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord's messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, "The whole earth is full of his glory" (verse 3); he had the promise that the messages of Jehovah, to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.                                                    -    {RH, March 11, 1915 par. 12}
[RH, March 18, 1915 par. 1]      March 18, 1915 "Behold Your God!"    Mrs. E. G. White         In Isaiah's day the spiritual understanding of mankind was dark through misapprehension of God. Long had Satan sought to lead men to look upon their Creator as the author of sin and suffering and death. Those whom he had thus deceived, imagined that God was hard and exacting. They regarded him as watching to denounce and condemn, unwilling to receive the sinner so long as there was a legal excuse for not helping him. The law of love, by which heaven is ruled, had been misrepresented by the archdeceiver as a restriction upon men's happiness, a burdensome yoke from which they should be glad to escape. He declared that its precepts could not be obeyed, and that the penalties of transgression were bestowed arbitrarily.  {RH, March 18, 1915 par. 1}
[RH, March 18, 1915 par. 2]          In losing sight of the true character of Jehovah, the Israelites were without excuse. Often had God revealed himself to them as one "full of compassion, and gracious, long-suffering, and plenteous in mercy and truth." Psalms 86:15. "When Israel was a child," he testified, "then I loved him, and called my son out of Egypt." Hosea 11:1.  {RH, March 18, 1915 par. 2}
[RH, March 18, 1915 par. 3]          Tenderly had the Lord dealt with Israel in their deliverance from Egyptian bondage and in their journey to the Promised Land. "In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old." Isaiah 63:9.  {RH, March 18, 1915 par. 3}
[RH, March 18, 1915 par. 4]          "My presence shall go with thee" (Exodus 33:14), was the promise given during the journey through the wilderness. This assurance was accompanied by a marvelous revelation of Jehovah's character, which enabled Moses to proclaim to all Israel the goodness of God, and to instruct them fully concerning the attributes of their invisible King. "The Lord passed by before him, and proclaimed, The Lord, 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.  {RH, March 18, 1915 par. 4}
[RH, March 18, 1915 par. 5]          Till the close of his long life of patient ministry. Moses continued his exhortations to Israel to keep their eyes fixed on their divine Ruler. "Hear, O Israel," he pleaded: "The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." Deuteronomy 6:4, 5. "Thou art an holy people unto the Lord." Deuteronomy 7:6. "What doth the Lord thy God require of thee," he asked, "but to fear the Lord thy God, to walk in all his ways, and to love him?" Deuteronomy 10:12.  {RH, March 18, 1915 par. 5}
[RH, March 18, 1915 par. 6]          With what confidence had Moses assured the Israelites of the merciful attributes of Jehovah! Often during the wilderness sojourn he had pleaded with God in behalf of erring Israel; and the Lord had spared them. As in the days following the death of Elisha, when Hazael, king of Syria, was oppressing Israel, so in their earlier history, "the Lord was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence." 2 Kings 13:23.  {RH, March 18, 1915 par. 6}
[RH, March 18, 1915 par. 7]          It was upon this knowledge of the long-sufferance of Jehovah and of his infinite love and mercy, that Moses based his wonderful plea for the life of Israel when, on the borders of the Promised Land, they refused to advance in obedience to the command of God. At the height of their rebellion, the Lord had declared, "I will smite them with the pestilence, and disinherit them;" and he had proposed to make of the descendants of Moses "a greater nation and mightier than they." Numbers 14:12. But the prophet pleaded the marvelous providences and promises of God in behalf of the chosen nation. And then, as the strongest of all pleas, he urged the love of God for fallen man. "I beseech thee," he prayed, "let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression. . . . Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now." Verses 17-19.  {RH, March 18, 1915 par. 7}
[RH, March 18, 1915 par. 8]         Graciously the Lord responded, "I have pardoned according to thy word." And then he imparted to Moses, in the form of a prophecy, a knowledge of his purpose concerning the final triumph of his chosen people. "As truly as I live," he declared, "all the earth shall be filled with the glory of the Lord." Verses 20, 21. God's glory, his character, his merciful kindness and tender love,--all that Moses had pleaded in behalf of Israel was to be revealed to all mankind. And this promise of Jehovah was made doubly sure; it was confirmed by an oath. As surely as God lives and reigns, his glory should be declared "among the heathen, his wonders among all people." Psalms 96:3.  {RH, March 18, 1915 par. 8}
[RH, March 18, 1915 par. 9]         It was concerning the future fulfillment of this prophecy that Isaiah had heard the shining seraphim singing before the throne. "The whole earth is full of his glory." Isaiah 6:3. The prophet, confident of the eternity of these words, himself afterwards boldly declared of those who were bowing down to images of wood and stone, "They shall see the glory of the Lord, and the excellency of our God." Isaiah 35:2.  {RH, March 18, 1915 par. 9}
[RH, March 18, 1915 par. 10]         Today this prophecy is meeting rapid fulfillment. The missionary activities of the church of God on earth are bearing rich fruitage, and soon the gospel message will have been proclaimed to all nations. "To the praise of the glory of his grace," men and women from every kindred, tongue, and people are being made "accepted in the Beloved," "that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus." Ephesians 1:6; 2:7. "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name forever: and let the whole earth be filled with his glory." Psalms 72:18, 19.  {RH, March 18, 1915 par. 10}
[RH, March 18, 1915 par. 11]         In the vision that came to Isaiah in the temple court, he was given a clear view of the character of the God of Israel. "The high and lofty One that inhabiteth eternity, whose name is Holy," had appeared before him in great majesty; yet the prophet was made to understand the compassionate nature of his Lord. He who dwells "in the high and holy place" dwells "with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isaiah 57:15. The angel commissioned to touch Isaiah's lips had brought to him the message, "Thine iniquity is taken away, and thy sin purged." Isaiah 6:7. In beholding his God, the prophet had found pardon and peace.                               (To be concluded)                                                    -    {RH, March 18, 1915 par. 11}
[RH, March 25, 1915 par. 1]       March 25, 1915 Behold Your God!    (Concluded)    Mrs. E. G. White         None knew better than Isaiah the depths of sin into which Judah had fallen. None knew better than he their need of a Saviour. "Ah sinful nation," he exclaimed on one occasion, "a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward." Isaiah 1:4. But when the prophet, like Saul of Tarsus at the gate of Damascus, had been given a view of his own unworthiness, there had come to his humbled heart the assurance of forgiveness, full and free, and he had arisen a changed man. He had seen his Lord. He had caught a glimpse of the loveliness of the divine character. He could testify of the transformation wrought through beholding Infinite Love. Henceforth he was inspired with longing desire to see erring Israel set free from the burden and penalty of sin. "Why should ye be stricken any more?" the prophet inquired. "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well." Verses 5, 18, 16, 17.  {RH, March 25, 1915 par. 1}
[RH, March 25, 1915 par. 2]         The God whom they had been claiming to serve, but whose character they had misunderstood, was set before them as the great Healer of spiritual disease. What though the whole head was sick and the whole heart faint? what though from the sole of the foot even unto the crown of the head there was no soundness, but wounds, and bruises, and putrefying sores? Verse 6. He who had been walking frowardly in the way of his heart might find healing by turning to the Lord. "I have seen his ways," the Lord declared, "and will heal him: I will lead him also, and restore comforts unto him. . . . Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him." Isaiah 57:18, 19.  {RH, March 25, 1915 par. 2}
[RH, March 25, 1915 par. 3]         The prophet exalted God as creator of all. His message to the cities of Judah was, "Behold your God!" "Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it:" "I am the Lord that maketh all things;" "I form the light and create darkness;" "I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded." Isaiah 42:5; 44:24; Isaiah 45:7, 12.  {RH, March 25, 1915 par. 3}
[RH, March 25, 1915 par. 4]         "To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth." Isaiah 40:25, 26.  {RH, March 25, 1915 par. 4}
[RH, March 25, 1915 par. 5]          To those who feared they would not be received if they should return to God, the prophet declared:--  {RH, March 25, 1915 par. 5}
[RH, March 25, 1915 par. 6]          "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." Isaiah 40:27-31.  {RH, March 25, 1915 par. 6}
[RH, March 25, 1915 par. 7]          The heart of Infinite Love yearns after those who feel powerless to free themselves from the snares of Satan; and he graciously offers to strengthen them to live for him. "Fear thou not," he bids them; "for I am with thee: be not dismayed: for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. . . . I the Lord thy God will hold thy right hand, saying unto thee. Fear not; I will help thee. Fear not thou worm Jacob and ye men of Israel; I will help thee, saith the Lord, and thy Redeemer, the Holy One of Israel." Isaiah 41:10-14.  {RH, March 25, 1915 par. 7}
[RH, March 25, 1915 par. 8]          The inhabitants of Judah were all undeserving, yet God would not give them up. By them his name was to be exalted among the heathen. Many who were wholly unacquainted with his attributes, were yet to behold the glory of the divine character. It was for his name's sake that he kept sending his servants the prophets with the message, "Turn ye again now every one from his evil way." Jeremiah 25:5. "For my name's sake," he declared through Isaiah, "will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. . . . For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another." Isaiah 48:9-11.  {RH, March 25, 1915 par. 8}
[RH, March 25, 1915 par. 9]          The call to repentance was sounded with unmistakable clearness, and all were invited to return. "Seek ye the Lord while he may be found," the prophet pleaded; "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." Isaiah 55:6, 7.  {RH, March 25, 1915 par. 9}
[RH, March 25, 1915 par. 10]          Have you, reader, chosen your own way? Have you wandered far from God? Have you sought to feast upon the fruits of transgression, only to find them turn to ashes upon your lips? And now, your life plans thwarted, and your hopes dead, do you sit alone and desolate? That voice which has long been speaking to your heart, but to which you would not listen, comes to you distinct and clear, "Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction." Micah 2:10. Return to your Father's house. He invites you, saying, "Return unto me; for I have redeemed thee." Isaiah 44:22. "Come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." Isaiah 55:3.  {RH, March 25, 1915 par. 10}
[RH, March 25, 1915 par. 11]          Do not listen to the enemy's suggestion to stay away from Christ until you have made yourself better, until you are good enough to come to God. If you wait until then, you will never come. When Satan points to your filthy garments, repeat the promise of the Saviour, "Him that cometh to me I will in no wise cast out." John 6:37. Tell the enemy that the blood of Jesus Christ cleanses from all sin. Make the prayer of David your own, "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow." Psalms 51:7.  {RH, March 25, 1915 par. 11}
[RH, March 25, 1915 par. 12]          The exhortations of the prophet to Judah to behold the living God, and to accept his gracious offers, were not in vain. There were some who gave earnest heed, and who turned from their idols to the worship of Jehovah. They learned to see in their Maker love, and mercy, and tender compassion. And in the dark days that were to come in the history of Judah, when only a remnant were to be left in the land, the prophet's words were to continue bearing fruit in decided reformation. "At that day," declared Isaiah, "shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images." Isaiah 17:7, 8.  {RH, March 25, 1915 par. 12}
[RH, March 25, 1915 par. 13]          Many were to behold the One altogether lovely, the chiefest among ten thousand. "Thine eyes shall see the King in his beauty," was the gracious promise made them. Their sins were to be forgiven, and they were to make their boast in God alone. In that glad day of redemption from idolatry they would exclaim, "The glorious Lord will be unto us a place of broad rivers and streams. . . . The Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us." Isaiah 33:17, 21, 22.  {RH, March 25, 1915 par. 13}
[RH, March 25, 1915 par. 14]          The messages borne by Isaiah to those who chose to turn from their evil ways, were full of comfort and encouragement. Hear the word of the Lord through his prophet:--  {RH, March 25, 1915 par. 14}
[RH, March 25, 1915 par. 15]          "Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel." Isaiah 44:21-23.  {RH, March 25, 1915 par. 15}
[RH, March 25, 1915 par. 16]          "In that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation. Therefore with Joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee." Isaiah 12.   {RH, March 25, 1915 par. 16}
[RH, April 1, 1915 par. 1]      April 1, 1915 The Voice of Faithful Warning    Mrs. E. G. White         The accession of Ahaz to the throne brought Isaiah and his associates face to face with conditions more appalling than any that had hitherto existed in the realm of Judah. Many who had formerly withstood the seductive influence of idolatrous practices, were now being persuaded to take part in the worship of heathen deities. Princes in Israel were proving untrue to their trust; false prophets were arising with messages to lead astray; even some of the priests were teaching for hire. Yet the leaders in apostasy still kept up the forms of divine worship, and claimed to be numbered among the people of God.  {RH, April 1, 1915 par. 1}
[RH, April 1, 1915 par. 2]          The prophet Micah, who bore his testimony during those troublous times, declared that sinners in Zion, while claiming to "lean upon the Lord," and blasphemously boasting, "Is not the Lord among us? none evil can come upon us," continued to "build up Zion with blood, and Jerusalem with iniquity." Micah 3:11, 10.  {RH, April 1, 1915 par. 2}
[RH, April 1, 1915 par. 3]          Against these evils the prophet Isaiah lifted his voice in stern rebuke: "Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the Lord. . . . When ye come to appear before me, who hath required this at your hand, to tread my courts? . . . Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear." Isaiah 1:10-15.  {RH, April 1, 1915 par. 3}
[RH, April 1, 1915 par. 4]          Inspiration declares, "The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?" Proverbs 21:27. The God of heaven is "of purer eyes than to behold evil," and cannot "look on iniquity." Habakkuk 1:13. It is not because he is unwilling to forgive, that he turns from the transgressor; it is because the sinner refuses to make use of the abundant provisions of grace, that God is unable to deliver from sin. "The Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." Isaiah 59:1, 2.  {RH, April 1, 1915 par. 4}
[RH, April 1, 1915 par. 5]          Solomon had written, "Woe to thee, O land, when thy king is a child!" Ecclesiastes 10:16. Thus it was with the land of Judah. Through continued transgression, her rulers had become as children. Isaiah called the attention of the people to the weakness of their position among the nations of earth; and he showed that this was the result of wickedness in high places. "Behold," he said, "the Lord, the Lord of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water, the mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, the captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator. And I will give children to be their princes, and babes shall rule over them. . . . For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the Lord, to provoke the eyes of his glory." Isaiah 3:1-8.  {RH, April 1, 1915 par. 5}
[RH, April 1, 1915 par. 6]          "They which lead thee." the prophet continued, "cause thee to err, and destroy the way of thy paths." Verse 12. During the reign of Ahaz this was literally true; for of him it is written: "He walked in the ways of the kings of Israel, and made also molten images for Baalim. Moreover he burnt incense in the valley of the son of Hinnom;" "yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree." 2 Chronicles 28:2, 3; 2 Kings 16:3, 4.  {RH, April 1, 1915 par. 6}
[RH, April 1, 1915 par. 7]         This was indeed a time of great peril for the chosen nation. Only a few short years, and the ten tribes of the kingdom of Israel were to be scattered among the nations of heathendom. And in the kingdom of Judah also the outlook was dark. The forces for good were rapidly diminishing, the forces for evil multiplying. The prophet Micah, viewing the situation, was constrained to exclaim: "The good man is perished out of the earth: and there is none upright among men." "The best of them is as a brier: the most upright is sharper than a thorn hedge." Micah 7:2, 4. "Except the Lord of hosts had left unto us a very small remnant," declared Isaiah, "we should have been as Sodom, and we should have been like unto Gomorrah." Isaiah 1:9.  {RH, April 1, 1915 par. 7}
[RH, April 1, 1915 par. 8]          In every age, for the sake of those who have remained true, as well as because of his infinite love for the erring, God has borne long with the rebellious, and has urged them to forsake their course of evil, and return to him. "Precept upon precept; line upon line; . . . here a little, and there a little" (Isaiah 28:10), through men of his appointment, he has taught transgressors the way of righteousness.  {RH, April 1, 1915 par. 8}
[RH, April 1, 1915 par. 9]          And thus it was during the reign of Ahaz. Invitation upon invitation was sent to erring Israel to return to their allegiance to Jehovah. Tender were the pleadings of the prophets; and as they stood before the people, earnestly exhorting to repentance and reformation, their words bore fruit to the glory of God.  {RH, April 1, 1915 par. 9}
[RH, April 1, 1915 par. 10]          Through Micah came the wonderful appeal: "Hear ye now what the Lord saith; Arise, contend thou before the mountains, and let the hills hear thy voice. Hear ye, O mountains, the Lord's controversy, and ye strong foundations of the earth: for the Lord hath a controversy with his people, and he will plead with Israel.  {RH, April 1, 1915 par. 10}
[RH, April 1, 1915 par. 11]          "O my people, what have I done unto thee? and wherein have I wearied thee? testify against me. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.  {RH, April 1, 1915 par. 11}
[RH, April 1, 1915 par. 12]          "O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the Lord." Micah 6:1-5.  {RH, April 1, 1915 par. 12}
[RH, April 1, 1915 par. 13]          The God whom we serve is long-suffering: "his compassions fail not." Lamentations 3:22. Throughout the period of probationary time his Spirit is entreating men to accept the gift of life. "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?" Ezekiel 33:11. It is Satan's special device to lead man into sin, and then leave him there, helpless and hopeless, fearing to seek for pardon. But God invites, "Let him take hold of my strength, that he may make peace with me; and he shall make peace with me." Isaiah 27:5. In Christ every provision has been made, every encouragement offered.  {RH, April 1, 1915 par. 13}
[RH, April 1, 1915 par. 14]         In the days of apostasy in Judah and Israel, many were inquiring. "Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil." The answer is plain and positive: "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah 6:6-8.  {RH, April 1, 1915 par. 14}
[RH, April 1, 1915 par. 15]          In urging the value of practical godliness, the prophet was only repeating the counsel given Israel centuries before. Through Moses, as they were about to enter the Promised Land, the word of the Lord had been: "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, to keep the commandments of the Lord, and his statutes, which I command thee this day for thy good?" Deuteronomy 10:12, 13.  {RH, April 1, 1915 par. 15}
[RH, April 1, 1915 par. 16]          From age to age these counsels were repeated by the servants of Jehovah to those who were in danger of falling into habits of formalism, and of forgetting to show mercy. When Christ himself, during his earthly ministry, was approached by a lawyer with the question, "Master, which is the great commandment in the law?" Jesus said to him, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." Matthew 22:36-40.  {RH, April 1, 1915 par. 16}
[RH, April 1, 1915 par. 17]          These plain utterances of the prophets and of the Master himself should be received by us as the voice of God to every soul. We should lose no opportunity of performing deeds of mercy, of tender forethought and Christian courtesy, for the burdened and the oppressed. If we can do no more, we may speak words of courage and hope to those who are unacquainted with God, and who can be approached most easily by the avenue of sympathy and love.                                (To be concluded)                                                    -    {RH, April 1, 1915 par. 17}
[RH, April 8, 1915 par. 1]       April 8, 1915 The Voice of Faithful Warning    (Concluded)    Mrs. E. G. White         Rich and abundant are the promises made to those who are watchful to bring joy and blessing into the lives of others. "If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not." Isaiah 58:10, 11.  {RH, April 8, 1915 par. 1}
[RH, April 8, 1915 par. 2]          The idolatrous course of Ahaz, in the face of the earnest appeals of the prophets, could have but one result. "The wrath of the Lord was upon Judah and Jerusalem, and he . . . delivered them to trouble, to astonishment, and to hissing." 2 Chronicles 29:8. The kingdom suffered a rapid decline, and its very existence was soon imperiled by invading armies. "Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz." 2 Kings 16:5.  {RH, April 8, 1915 par. 2}
[RH, April 8, 1915 par. 3]          Had Ahaz and the chief men of his realm been true servants of the Most High, they would have had no fear of so unnatural an alliance as had been formed against them. But repeated transgression had shorn them of strength. Stricken with a nameless dread of the retributive judgments of an offended God, the heart of the king "was moved, and the heart of his people, as the trees of the wood are moved with the wind." Isaiah 7:2.  {RH, April 8, 1915 par. 3}
[RH, April 8, 1915 par. 4]          In this crisis, the word of the Lord came to Isaiah, bidding him meet the trembling king, and say:--  {RH, April 8, 1915 par. 4}
[RH, April 8, 1915 par. 5]          "Take heed, and be quiet; fear not, neither be faint-hearted. . . . Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, . . . thus saith the Lord God, It shall not stand, neither shall it come to pass." The kingdom of Israel, and Syria as well, declared the prophet, would soon come to an end. "If ye will not believe," he concluded, "surely ye shall not be established." Isaiah 7:4-7, 9.  {RH, April 8, 1915 par. 5}
[RH, April 8, 1915 par. 6]          Well would it have been for the kingdom of Judah had Ahaz received this message as from heaven. But choosing to lean on the arm of flesh, he sought help from the heathen. In desperation he sent word to Tiglath-pileser, king of Assyria: "I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me." The request was accompanied by a rich present from the king's treasure and from the temple storehouse. 2 Kings 16:7, 8.  {RH, April 8, 1915 par. 6}
[RH, April 8, 1915 par. 7]          The help asked for was sent, and King Ahaz was given temporary relief, but at what a cost to Judah! The tribute offered aroused the cupidity of Assyria, and that treacherous nation soon threatened to overflow and spoil Judah. Ahaz and his unhappy subjects were now harassed by the fear of falling completely into the hands of the cruel Assyrians.  {RH, April 8, 1915 par. 7}
[RH, April 8, 1915 par. 8]          "The Lord brought Judah low" because of continued transgression. In this time of chastisement, Ahaz, instead of repenting, trespassed "yet more against the Lord: . . . for he sacrificed unto the gods of Damascus." "Because the gods of the kings of Syria help them." he said, "therefore will I sacrifice to them, that they may help me." 2 Chronicles 28:19, 22, 23.  {RH, April 8, 1915 par. 8}
[RH, April 8, 1915 par. 9]          As the apostate king neared the end of his reign, he caused the doors of the temple to be closed. The sacred services were interrupted. No longer were the candlesticks kept burning before the altar. No longer were offerings made for the sins of the people. No longer did sweet incense ascend on high at the time of the morning and the evening sacrifice. Deserting the courts of the house of God, and locking fast its doors, the inhabitants of the godless city boldly set up altars for the worship of heathen deities on the street corners throughout Jerusalem. Heathenism had seemingly triumphed; the powers of darkness had well-nigh prevailed.  {RH, April 8, 1915 par. 9}
[RH, April 8, 1915 par. 10]          But in Judah there dwelt some who, amid the prevailing apostasy, maintained their allegiance to Jehovah, steadfastly refusing to be led into idolatry. It was to these that Isaiah and Micah and their associates looked in hope as they surveyed the ruin wrought during the last years of Ahaz. Their sanctuary was closed, but the faithful ones were assured: "God is with us. . . . Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary." Isaiah 8:10, 13, 14.  {RH, April 8, 1915 par. 10}
[RH, April 8, 1915 par. 11]         In this time of "trouble and darkness" and "dimness of anguish" (verse 22), the future was made bright by means of many precious communications to the church of God concerning her future triumph. Judah was to suffer much from Assyrian oppression, and from the scourgings of other nations, and was finally to be carried away captive; yet this sore chastisement, grievous though it might seem at the time, would be used by a merciful Providence as a means of salvation. "By this," Isaiah declared, "shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin." Isaiah 27:9. At the close of the period of captivity, those who had remained faithful, together with those who might choose henceforth to serve the living God, were to be permitted to return to the land of their fathers.  {RH, April 8, 1915 par. 11}
[RH, April 8, 1915 par. 12]         The promise of restoration was accompanied by many prophecies concerning the advent of the Messiah. In the fullness of time Immanuel, the promised Deliverer, was to appear, to dispel the darkness of centuries of apostasy. Those dwelling "in the land of the shadow of death" were to see "a great light." Isaiah 9:2. The prophet, looking with rapture upon this glorious deliverance of those who had so long been groping in darkness, exclaimed: "Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this." Verses 6, 7.  {RH, April 8, 1915 par. 12}
[RH, April 8, 1915 par. 13]         "In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: when the Lord shall have . . . purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning." Isaiah 4:2-4. "And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel." "They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine." Isaiah 29:18, 19, 24.  {RH, April 8, 1915 par. 13}
[RH, April 8, 1915 par. 14]          "O Lord, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth. . . . Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. . . . And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." Isaiah 25:1, 4, 6.  {RH, April 8, 1915 par. 14}
[RH, April 8, 1915 par. 15]          "In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord forever: for in the Lord Jehovah is everlasting strength." Isaiah 26:1-4.                                                    -    {RH, April 8, 1915 par. 15}
[RH, April 15, 1915 par. 1]       April 15, 1915 A Message for Our Young People    Mrs. E. G. White         There are books that are of vital importance that are not looked at by our young people. They are neglected because they are not so interesting to them as some lighter reading.  {RH, April 15, 1915 par. 1}
[RH, April 15, 1915 par. 2]          We should advise the young to take hold of such reading matter as recommends itself for the upbuilding of Christian character. The most essential points of our faith should be stamped upon the memory of the young. They have had a glimpse of these truths, but not such an acquaintance as would lead them to look upon their study with favor. Our youth should read that which will have a healthful, sanctifying effect upon the mind. This they need in order to be able to discern what is true religion. There is much good reading that is not sanctifying.  {RH, April 15, 1915 par. 2}
[RH, April 15, 1915 par. 3]          Now is our time and opportunity to labor for the young people. Tell them that we are now in a perilous crisis, and we want to know how to discern true godliness. Our young people need to be helped, uplifted, and encouraged, but in the right manner; not, perhaps, as they would desire it, but in a way that will help them to have sanctified minds. They need good, sanctifying religion more than anything else.  {RH, April 15, 1915 par. 3}
[RH, April 15, 1915 par. 4]          I do not expect to live long. My work is nearly done. Tell our young people that I want my words to encourage them in that manner of life that will be most attractive to the heavenly intelligences, and that their influence upon others may be most ennobling.  {RH, April 15, 1915 par. 4}
[RH, April 15, 1915 par. 5]          In the night season I was selecting and laying aside books that are of no advantage to the young. We should select for them books that will encourage them to sincerity of life, and lead them to the opening of the Word. This has been presented to me in the past, and I thought I would get it before you and make it secure. We cannot afford to give to young people valueless reading. Books that are a blessing to mind and soul are needed. These things are too lightly regarded; therefore our people should become acquainted with what I am saying.  {RH, April 15, 1915 par. 5}
[RH, April 15, 1915 par. 6]          I do not think I shall have more Testimonies for our people. Our men of solid minds know what is good for the uplifting and upbuilding of the work. But with the love of God in their hearts, they need to go deeper and deeper into the study of the things of God. I am very anxious that our young people shall have the proper class of reading; then the old people will get it also. We must keep our eyes on the religious attraction of the truth. We are to keep mind and brain open to the truths of God's Word. Satan comes when men are unaware. We are not to be satisfied because the message of warning has been once presented. We must present it again and again.  {RH, April 15, 1915 par. 6}
[RH, April 15, 1915 par. 7]          We could begin a course of reading so intensely interesting that it would attract and influence many minds. If I am spared for further labor, I should gladly help to prepare books for the young.  {RH, April 15, 1915 par. 7}
[RH, April 15, 1915 par. 8]          There is a work to be done for the young by which their minds will be impressed and molded by the sanctifying truth of God. It is my sincere wish for our young people that they find the true meaning of justification by faith, and the perfection of character that will prepare them for eternal life. I do not expect to live long, and I leave this message for the young, that the aim which they make shall not miscarry.  {RH, April 15, 1915 par. 8}
[RH, April 15, 1915 par. 9]          I exhort my brethren to encourage the young ever to keep the preciousness and grace of God highly exalted. Work and pray constantly for a sense of the preciousness of true religion. Bring in the blessedness and the attractiveness of holiness and the grace of God. I have felt a burden regarding this because I know it is neglected.  {RH, April 15, 1915 par. 9}
[RH, April 15, 1915 par. 10]          I have no assurance that my life will last long, but I feel that I am accepted of the Lord. He knows how much I have suffered as I have witnessed the low standards of living adopted by so-called Christians. I have felt that it was imperative that the truth should be seen in my life, and that my testimony should go to the people. I want that you should do all you can to have my writings placed in the hands of the people in foreign lands.  {RH, April 15, 1915 par. 10}
[RH, April 15, 1915 par. 11]          Tell the young that they have had many spiritual advantages. God wants them to make earnest efforts to get the truth before the people. I am impressed that it is my special duty to say these things.                                                    -    {RH, April 15, 1915 par. 11}
[RH, April 22, 1915 par. 1]       April 22, 1915 A Man of Opportunity    Mrs. E. G. White         In sharp contrast with the reckless rule of Ahaz was the reformation wrought during the prosperous reign of his son. Hezekiah came to the throne determined to do all in his power to save Judah from the fate that was overtaking the northern kingdom. The messages of the prophets offered no encouragement to halfway measures. Only by most decided reformation could the threatened judgments be averted.  {RH, April 22, 1915 par. 1}
[RH, April 22, 1915 par. 2]          In the crisis Hezekiah proved to be a man of opportunity. No sooner had he ascended the throne than he began to plan and to execute. He first turned his attention to the restoration of the temple services, so long neglected; and in this work he earnestly solicited the cooperation of a band of priests and Levites who had remained true to their sacred calling. Confident of their loyal support, he spoke with them freely concerning his desire to institute immediate and far-reaching reforms.  {RH, April 22, 1915 par. 2}
[RH, April 22, 1915 par. 3]          "Our fathers have trespassed," he confessed, "and done that which was evil in the eyes of the Lord our God, and have forsaken him, and have turned away their faces from the habitation of the Lord." "Now it is in mine heart to make a covenant with the Lord God of Israel, that his fierce wrath may turn away from us." 2 Chronicles 29:6, 10.  {RH, April 22, 1915 par. 3}
[RH, April 22, 1915 par. 4]          In a few well-chosen words the king reviewed the situation they were facing, -- the closed temple and the cessation of all services within its precincts; the flagrant idolatry practiced in the streets of the city and throughout the kingdom; the apostasy of multitudes who might have remained true to God had the leaders in Judah set before them a right example; and the decline of the kingdom and loss of prestige in the estimation of surrounding nations. The northern kingdom was rapidly crumbling to pieces; many were perishing by the sword; a multitude had already been carried away captive; soon Israel would fall completely into the hands of the Assyrians, and be utterly ruined; and this fate would surely befall Judah as well, unless God should work mightily through chosen representatives.  {RH, April 22, 1915 par. 4}
[RH, April 22, 1915 par. 5]          Hezekiah appealed directly to the priests to unite with him in bringing about the necessary reforms. "Be not now negligent," he exhorted them; "for the Lord hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense." "Sanctify now yourselves, and sanctify the house of the Lord God of your fathers." Verses 11, 5.  {RH, April 22, 1915 par. 5}
[RH, April 22, 1915 par. 6]         It was a time for quick action. The priests began at once. Enlisting the cooperation of others of their number who had not been present during this conference, they engaged heartily in the work of cleansing and sanctifying the temple. Because of the years of desecration and neglect, this was attended with many difficulties; but the priests and the Levites labored untiringly, and within a remarkably short time they were able to report their task completed. The temple doors had been repaired and thrown open; the sacred vessels had been assembled and put into place; and all was in readiness for the reestablishment of the sanctuary services.  {RH, April 22, 1915 par. 6}
[RH, April 22, 1915 par. 7]          In the first service held, the rulers of the city united with King Hezekiah and with the priests and Levites in seeking forgiveness for the sins of the nation. Upon the altar were placed sin offerings "to make an atonement for all Israel." "And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshiped." Once more the temple courts resounded with words of praise and adoration. The songs of David and of Asaph were sung with joy, as the worshipers realized that they were being delivered from the bondage of sin and apostasy. "Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly." Verses 24, 29, 36.  {RH, April 22, 1915 par. 7}
[RH, April 22, 1915 par. 8]         God had indeed prepared the hearts of the chief men of Judah to lead out in a decided reformatory movement, that the tide of apostasy might be stayed. Through his prophets he had sent to his chosen people message after message of earnest entreaty, -- messages that had been despised and rejected by the ten tribes of the kingdom of Israel, now given over to the enemy. But in Judah there remained a goodly remnant, and to these the prophets continued to appeal. Hear Isaiah urging, "Turn ye unto him from whom the children of Israel have deeply revolted." Isaiah 31:6. Hear Micah declaring with confidence: "I will look unto the Lord; I will wait for the God of my salvation: my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness." Micah 7:7-9.  {RH, April 22, 1915 par. 8}
[RH, April 22, 1915 par. 9]          These and other like messages revealing the willingness of God to forgive and accept those who turned to him with full purpose of heart, had brought hope to many a fainting soul in the dark years when the temple doors remained closed; and now, as the leaders began to institute a reform, a multitude of the people, weary of the thralldom of sin, were ready to respond. Through his prophets God had prepared the way, and by his Spirit had impressed King Hezekiah to act without delay.  {RH, April 22, 1915 par. 9}
[RH, April 22, 1915 par. 10]          Those who entered the temple courts to seek forgiveness and to renew their vows of allegiance to Jehovah, had wonderful encouragement offered them in the prophetic portions of Scripture. The solemn warnings against idolatry, spoken through Moses in the hearing of all Israel, had been accompanied by prophecies of God's willingness to hear and forgive those who in times of apostasy should seek him with all the heart. "If thou turn to the Lord thy God," Moses had said, "and shalt be obedient unto his voice; (for the Lord thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them." Deuteronomy 4:30, 31.  {RH, April 22, 1915 par. 10}
[RH, April 22, 1915 par. 11]          And in the prophetic prayer offered at the dedication of the temple whose services Hezekiah and his associates were now restoring, Solomon had prayed: "When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house: then hear thou in heaven, and forgive the sin of thy people Israel." 1 Kings 8:33, 34. The seal of divine approval had been placed upon this prayer; for at its close fire had come down from heaven to consume the burnt offering and the sacrifices, and the glory of the Lord had filled the temple. See 2 Chronicles 7:1. And by night the Lord had appeared to Solomon, to tell him that his prayer had been heard, and that mercy would be shown those who should worship there. The gracious assurance was given: "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." Verses 14, 15.  {RH, April 22, 1915 par. 11}
[RH, April 22, 1915 par. 12]         These promises met abundant fulfillment during the reformation under Hezekiah.                                                    -    {RH, April 22, 1915 par. 12}
[RH, April 29, 1915 par. 1]       April 29, 1915 The Passover Festival Revived    Mrs. E. G. White         The good beginning made at the time of the purification of the temple was followed by a broader movement, in which Israel as well as Judah participated. In his zeal to make the temple services a real blessing to the people, Hezekiah determined to revive the ancient custom of gathering the Israelites together for the celebration of the Passover feast.  {RH, April 29, 1915 par. 1}
[RH, April 29, 1915 par. 2]          For many years the Passover had not been observed as a national festival. The division of the kingdom after the close of Solomon's reign had made this seem impracticable. But the terrible judgments befalling the ten tribes were awakening in the hearts of some a desire for better things, and the stirring messages of the prophets were having their effect. The invitation to the Passover at Jerusalem was heralded far and wide, "from city to city through the country of Ephraim and Manasseh even unto Zebulun," and the royal couriers found some who were ready to respond. The bearers of the gracious invitation were usually repulsed. The impenitent "laughed them to scorn, and mocked them. Nevertheless divers of Asher and Manasseh and of Zebulun," eager to seek God for a clearer knowledge of his will, "humbled themselves, and came to Jerusalem." 2 Chronicles 30:10, 11.  {RH, April 29, 1915 par. 2}
[RH, April 29, 1915 par. 3]          In the land of Judah the response was very general; for upon them was "the hand of God," "to give them one heart to do the commandment of the king and of the princes" (verse 12),--a command in accord with the will of God as revealed through his prophets.  {RH, April 29, 1915 par. 3}
[RH, April 29, 1915 par. 4]         The occasion was one of the greatest profit to the multitudes assembled. The desecrated streets of the city were cleared of the idolatrous shrines placed there during the reign of Ahab. On the appointed day the Passover was observed; and the week was spent by the people in offering peace offerings, and in learning what God would have them do. Daily the Levites "taught the good knowledge of the Lord;" and those who had prepared their hearts to seek God, found pardon. A great gladness took possession of the worshiping multitude; "the Levites and the priests praised the Lord day by day, singing with loud instruments" (verses 22, 21); all were united in their desire to praise him who had proved so gracious and merciful.  {RH, April 29, 1915 par. 4}
[RH, April 29, 1915 par. 5]         The seven days usually allotted to the Passover feast passed all too quickly, and the worshipers determined to spend another seven days in learning more fully the way of the Lord. The teaching priests continued their work of instruction from the book of the law; daily the people assembled at the temple to offer their tribute of praise and thanksgiving; and as the great meeting drew to a close, it was evident that God had wrought marvelously in the conversion of backsliding Judah, and in stemming the tide of idolatry which threatened to sweep all before it. The solemn warnings of the prophets had not been uttered in vain. "There was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem." Verse 26.  {RH, April 29, 1915 par. 5}
[RH, April 29, 1915 par. 6]         The time had come for the return of the worshipers to their homes. "The priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven." Verse 27. God had accepted those who with broken hearts had confessed their sins, and with resolute purpose had turned to him for forgiveness and help.  {RH, April 29, 1915 par. 6}
[RH, April 29, 1915 par. 7]         There now remained an important work, in which those who were returning to their homes must take an active part; and the accomplishment of this work bore evidence to the genuineness of the reformation wrought. The record reads: "All Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities." 2 Chronicles 31:1.  {RH, April 29, 1915 par. 7}
[RH, April 29, 1915 par. 8]         Hezekiah and his associates instituted various reforms for the upbuilding of the spiritual and temporal interests of the kingdom. "Throughout all Judah" the king "wrought that which was good and right and truth before the Lord his God. And in every work that he began . . . he did it with all his heart, and prospered." Verses 20, 21. "He trusted in the Lord God of Israel; . . . and departed not from following him, but kept his commandments, which the Lord commanded Moses. And the Lord was with him; and he prospered." 2 Kings 18:5-7.  {RH, April 29, 1915 par. 8}
[RH, April 29, 1915 par. 9]         The reign of Hezekiah was characterized by a series of remarkable providences, which revealed to the surrounding nations that the God of Israel was with his people. The success of the Assyrians in capturing Samaria and in scattering the shattered remnant of the ten tribes among the nations, during the earlier portion of his reign, was leading many to question the power of the God of the Hebrews. Emboldened by their successes, the Ninevites had long since set aside the message of Jonah, and had become defiant in their opposition to the purposes of Heaven. A few years after the fall of Samaria, the victorious armies reappeared in Palestine, this time directing their forces against the fenced cities of Judah, with some measure of success, but they withdrew for a season because of difficulties arising in other portions of their realm. Not until some years later, toward the close of Hezekiah's reign, was it to be demonstrated before the nations of the world whether the gods of the heathen were finally to prevail.                                                                   -    {RH, April 29, 1915 par. 9}
[RH, May 6, 1915 par. 1]       May 6, 1915 The Healing of Hezekiah    Mrs. E. G. White         In the midst of his prosperous reign, King Hezekiah was suddenly stricken with a fatal malady. "Sick unto death," his case was beyond the power of man to help. And the last vestige of hope seemed removed when the prophet Isaiah appeared before him with the message, "Thus saith the Lord, Set thine house in order: for thou shalt die, and not live." Isaiah 38:1.  {RH, May 6, 1915 par. 1}
[RH, May 6, 1915 par. 2]          The outlook seemed utterly dark; yet the king could still pray to the One who had hitherto been his "refuge and strength, a very present help in trouble." Psalms 46:1. And so "he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore." 2 Kings 20:2, 3.  {RH, May 6, 1915 par. 2}
[RH, May 6, 1915 par. 3]          Since the days of David, there had reigned no king who had wrought so mightily for the upbuilding of the kingdom of God in a time of apostasy and discouragement as had Hezekiah. The dying ruler had served his God faithfully, and had done much to strengthen the confidence of the people in Jehovah as their Supreme Ruler. And, like David, he could now plead: "Let my prayer come before thee: incline thine ear unto my cry; for my soul is full of troubles: and my life draweth nigh unto the grave." "Thou art my hope, O Lord God: thou art my trust from my youth. By thee have I been holden up. . . . Forsake me not when my strength faileth. . . . O God, be not far from me: O my God, make haste for my help. . . . O God, forsake me not; until I have showed thy strength unto this generation, and thy power to every one that is to come." Psalms 88:2, 3; 71:5-18.  {RH, May 6, 1915 par. 3}
[RH, May 6, 1915 par. 4]         He whose "compassions fail not" (Lamentations 3:22) heard the prayer of his servant. "It came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake." 2 Kings 20:4-6.  {RH, May 6, 1915 par. 4}
[RH, May 6, 1915 par. 5]          Gladly the prophet returned with the words of assurance and hope. Directing that a lump of figs be laid upon the diseased part, Isaiah delivered to the king the message of God's mercy and protecting care.  {RH, May 6, 1915 par. 5}
[RH, May 6, 1915 par. 6]          Like Moses in the land of Midian, like Gideon in the presence of the heavenly messenger, like Elisha just before the ascension of his master, Hezekiah pleaded for some sign that the message was from heaven. "What shall be the sign," he inquired of the prophet, "that the Lord will heal me, and that I shall go up into the house of the Lord the third day?"  {RH, May 6, 1915 par. 6}
[RH, May 6, 1915 par. 7]          "This sign shalt thou have of the Lord," the prophet answered, "that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?" "It is a light thing," Hezekiah replied, "for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees."  {RH, May 6, 1915 par. 7}
[RH, May 6, 1915 par. 8]          Only by the direct interposition of God could the shadow on the sundial be made to turn back ten degrees; and this was to be the sign to Hezekiah that the Lord had heard his prayer. Accordingly, "the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz." 2 Kings 20:8-11.  {RH, May 6, 1915 par. 8}
[RH, May 6, 1915 par. 9]          Restored to his wonted strength, the king of Judah acknowledged in words of song the mercies of Jehovah, and vowed to spend his remaining days in willing service to the King of kings. His grateful recognition of God's compassionate dealing with him is an inspiration to all who desire to spend their years to the glory of their Maker:--  {RH, May 6, 1915 par. 9}
[RH, May 6, 1915 par. 10]          "I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. I said, I shall not see the Lord, even the Lord, in the hand of the living: I shall behold man no more with the inhabitants of the world. Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me. Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O Lord, I am oppressed; undertake for me. What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. . . . The Lord was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord." Isaiah 38:10-20.                                                    -    {RH, May 6, 1915 par. 10}
[RH, May 13, 1915 par. 1]       May 13, 1915 The Ambassadors From Babylon    Mrs. E. G. White         In the fertile valleys of the Tigris and the Euphrates there dwelt an ancient race, which, though at that time subject to Assyria, was destined to rule the world. Among its people were wise men who gave much attention to the study of astronomy; and when they noticed that the shadow on the sundial had been turned back ten degrees, they marveled greatly. Their king, Merodach-baladan, upon learning that this miracle had been wrought as a sign to the king of Judah that the God of heaven had granted him a new lease of life, send ambassadors to Hezekiah to congratulate him on his recovery, and to learn, if possible, more of the God who was able to perform so great a wonder.  {RH, May 13, 1915 par. 1}
[RH, May 13, 1915 par. 2]          The visit of these messengers from the ruler of a far-away land gave Hezekiah an opportunity to extol the living God. How easy it would have been for him to tell them of God, the upholder of all created things, through whose favor his own life had been spared when all other hope had fled! What momentous transformations might have taken place had these seekers after truth from the plains of Chaldea been led to acknowledge the supreme sovereignty of the living God.  {RH, May 13, 1915 par. 2}
[RH, May 13, 1915 par. 3]          But pride and vanity took possession of Hezekiah's heart, and in self-exaltation he laid open to covetous eyes the treasures with which God had enriched his people. The king "showed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armor, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not." Isaiah 39:2. Not to glorify God did he do this, but to exalt himself in the eyes of the foreign princes. He did not stop to consider that these men were representatives of a powerful nation that had not the fear nor the love of God in their hearts, and that it was imprudent to make them his confidants concerning the temporal riches of the nation.  {RH, May 13, 1915 par. 3}
[RH, May 13, 1915 par. 4]          The visit of the ambassadors to Hezekiah was a test of his gratitude and devotion. The record says, "Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart." 2 Chronicles 32:31. Had Hezekiah improved the opportunity given him to bear witness to the power, the goodness, the compassion, of the God of Israel, the report of the ambassadors would have been as light piercing darkness. But he magnified himself above the Lord of hosts. He "rendered not again according to the benefit done unto him; for his heart was lifted up."  {RH, May 13, 1915 par. 4}
[RH, May 13, 1915 par. 5]          Disastrous were the results which were to follow. To Isaiah it was revealed that the returning ambassadors were carrying with them a report of the riches they had seen, and that the king of Babylon and his counselors would plan to enrich their own country with the treasures of Jerusalem. Hezekiah had grievously sinned; "therefore there was wrath upon him, and upon Judah and Jerusalem." Verse 25.  {RH, May 13, 1915 par. 5}
[RH, May 13, 1915 par. 6]         "Then came Isaiah the prophet unto King Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon. Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not showed them.  {RH, May 13, 1915 par. 6}
[RH, May 13, 1915 par. 7]          "Then said Isaiah to Hezekiah, Hear the word of the Lord of hosts: Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.  {RH, May 13, 1915 par. 7}
[RH, May 13, 1915 par. 8]          "Then said Hezekiah to Isaiah, Good is the word of the Lord which thou hast spoken." Isaiah 39:3-8.  {RH, May 13, 1915 par. 8}
[RH, May 13, 1915 par. 9]          Filled with remorse, "Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah." 2 Chronicles 32:26. But the evil seed had been sown, and in time was to spring up and yield a harvest of desolation and woe. During his remaining years the king of Judah was to have much prosperity because of his steadfast purpose to redeem the past and to bring honor to the name of the God whom he served; yet his faith was to be severely tried, and he was to learn that only by putting his trust fully in Jehovah could he hope to triumph over the powers of darkness that were plotting his ruin and the utter destruction of his people.  {RH, May 13, 1915 par. 9}
[RH, May 13, 1915 par. 10]          The story of Hezekiah's failure to prove true to his trust at the time of the visit of the ambassadors, is fraught with an important lesson for all. We need to speak of the precious chapters in our experience, of the mercy and loving-kindness of God, of the matchless depths of the Saviour's love. When mind and heart are filled with the love of God, it will not be difficult to impart that which enters into the spiritual life. Great thoughts, noble aspirations, clear perceptions of truth, unselfish purposes, yearnings for piety and holiness, will find expression in words that reveal the character of the heart treasure.  {RH, May 13, 1915 par. 10}
[RH, May 13, 1915 par. 11]           Those with whom we associate day by day need our help, our guidance. They may be in such a condition of mind that a word spoken in season will be as a nail in a sure place. Tomorrow some of these souls may be where we can never reach them again. What is our influence over these fellow travelers?  {RH, May 13, 1915 par. 11}
[RH, May 13, 1915 par. 12]          Every day of life is freighted with responsibilities which we must bear. Every day our words and acts are making impressions upon those with whom we associate. How great the need that we set a watch upon our lips and guard carefully our steps! One reckless movement, one imprudent step, and the surging waves of some strong temptation may sweep a soul into the downward path. We cannot gather up the thoughts we have planted in human minds. If they have been evil, we may have set in motion a train of circumstances, a tide of evil, which we are powerless to stay.  {RH, May 13, 1915 par. 12}
[RH, May 13, 1915 par. 13]          On the other hand, if by our example we aid others in the development of good principles, we give them power to do good. In their turn they exert the same beneficial influence over others. Thus hundreds and thousands are helped by our unconscious influence. The true follower of Christ strengthens the good purposes of all with whom he comes in contact. Before an unbelieving, sin-loving world, he reveals the power of God's grace and the perfection of his character.  {RH, May 13, 1915 par. 13}
[RH, May 20, 1915 par. 1]       May 20, 1915 Deliverance From Assyria    Mrs. E. G. White         "Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him: with him is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles." 2 Chronicles 32:7, 8. With these words of confidence in the power of Jehovah to deliver, Hezekiah inspired the people of Judah to resist with unfailing courage the advancing hosts of Assyria, when it seemed as if nothing could save Jerusalem from utter destruction.  {RH, May 20, 1915 par. 1}
[RH, May 20, 1915 par. 2]          It was not without reason that Hezekiah could speak with certainty of the outcome. The boastful Assyrian, while used by God for a season as the rod of his anger (see Isaiah 10:5) for the punishment of the nations, was not always to prevail. "Be not afraid of the Assyrian," had been the message of the Lord through Isaiah some years before, to those that dwelt in Zion; "for yet a very little while, . . . and the Lord of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt. And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing." Verses 24-27.  {RH, May 20, 1915 par. 2}
[RH, May 20, 1915 par. 3]         In another prophetic message, given "in the year that King Ahaz died," the prophet had declared: "The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: that I will break the Assyrian in my land, and upon my mountains tread him underfoot: then shall his yoke depart from off them, and his burden depart from off their shoulders. This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. For the Lord of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?" Isaiah 14:28, 24-27.  {RH, May 20, 1915 par. 3}
[RH, May 20, 1915 par. 4]          The power of the oppressor was to be broken. Yet Hezekiah in the earlier years of his reign had continued to pay tribute to Assyria, in harmony with the agreement entered into by Ahaz. Meanwhile, the king had taken "counsel with his princes and his mighty men," and had done everything possible for the defense of his kingdom. He had made sure of a bountiful supply of water within the walls of Jerusalem, while without the city there should be a scarcity. "Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance. And he set captains of war over the people." 2 Chronicles 32:3, 5, 6. Nothing had been left undone that could be done in preparation for a siege.  {RH, May 20, 1915 par. 4}
[RH, May 20, 1915 par. 5]          At the time of Hezekiah's accession to the throne of Judah, the Assyrians had already carried captive a large number of the children of Israel from the northern kingdom; and a few years after he had begun to reign, and while he was still strengthening the defenses of Jerusalem, the Assyrians besieged and captured Samaria, and scattered the ten tribes among the many provinces of the Assyrian realm. The borders of Judah were only a few miles distant, with Jerusalem less than fifty miles away; and the rich spoils to be found within the temple would tempt the enemy to return.  {RH, May 20, 1915 par. 5}
[RH, May 20, 1915 par. 6]          But the king of Judah had determined to do his part in preparing to resist the enemy; and having accomplished all that human ingenuity and energy could do, he had assembled his forces, and had exhorted them to be of good courage. "Great is the Holy One of Israel in the midst of thee" (Isaiah 12:6), had been the message of the prophet Isaiah to Judah; and the king with unwavering faith now declared, "With us is the Lord our God to help us, and to fight our battles." 2 Chronicles 32:8.  {RH, May 20, 1915 par. 6}
[RH, May 20, 1915 par. 7]          Nothing more quickly inspires faith than the exercise of faith. The king of Judah had done his part in making ready for the coming storm; and now, confident that the prophecy against the Assyrians would be fulfilled, he stayed his soul upon God. And "the people rested themselves upon the words of Hezekiah."--Ib. What though the armies of Assyria, fresh from the conquest of the greatest nations of earth, and triumphant over Samaria in Israel, should now turn their forces against Judah? What though they should boast, "As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria; shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?" Isaiah 10:10, 11. Judah had nothing to fear, for their trust was in Jehovah.  {RH, May 20, 1915 par. 7}
[RH, May 20, 1915 par. 8]          The long-expected crisis finally came. The forces of Assyria, advancing from triumph to triumph, appeared in Judea. Confident of victory, the leaders divided their forces into two armies, one of which was to meet the Egyptian army to the southward, while the other was to besiege Jerusalem.  {RH, May 20, 1915 par. 8}
[RH, May 20, 1915 par. 9]          Judah's only hope was now in God. All possible help from Egypt had been cut off, and no other nation was near to lend a friendly hand.                               (To be continued)                                                    -    {RH, May 20, 1915 par. 9}
[RH, May 27, 1915 par. 1]       May 27, 1915 Deliverance From Assyria    (Continued)    Mrs. E. G. White         The Assyrian officers, sure of the strength of their disciplined forces, arranged for a conference with the chief men of Judah, during which they insolently demanded the surrender of the city. This demand was accompanied by blasphemous revilings against the God of the Hebrews. Because of the weakness and apostasy of Israel and Judah, and name of God was no longer feared among the nations, but had become a subject for continual blasphemy. Isaiah 52:5.  {RH, May 27, 1915 par. 1}
[RH, May 27, 1915 par. 2]          "Speak ye now to Hezekiah," said Rabshakeh, one of Sennacherib's chief officers, "Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?" 2 Kings 18:19, 20.  {RH, May 27, 1915 par. 2}
[RH, May 27, 1915 par. 3]          The officers were conferring outside the gates of the city, but within the hearing of the sentries on the wall; and as the representatives of the Assyrian king loudly urged their proposals upon the chief men of Judah, they were requested to speak in the Syrian rather than the Jewish language, in order that those upon the wall might not have knowledge of the proceedings of the conference. Rabshakeh, scorning this suggestion, lifted his voice still higher, and continuing to speak in the Jewish language, said:--  {RH, May 27, 1915 par. 3}
[RH, May 27, 1915 par. 4]          "Hear ye the words of the great king, the king of Assyria. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. Neither let Hezekiah make you trust in the Lord, saying, The Lord will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.  {RH, May 27, 1915 par. 4}
[RH, May 27, 1915 par. 5]          "Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.  {RH, May 27, 1915 par. 5}
[RH, May 27, 1915 par. 6]          "Beware lest Hezekiah persuade you, saying, The Lord will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? Who are they among all the gods of these lands, that have delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand?" Isaiah 36:13-20.  {RH, May 27, 1915 par. 6}
[RH, May 27, 1915 par. 7]          To these taunts the children of Judah "answered him not a word." Isaiah 36:21. The conference was at an end. The Jewish representatives returned to Hezekiah "with their clothes rent, and told him the words of Rabshakeh." 2 Kings 18:37. The king, upon learning of the blasphemous challenge, "rent his clothes, and covered himself with sackcloth, and went into the house of the Lord." 2 Kings 19:1.  {RH, May 27, 1915 par. 7}
[RH, May 27, 1915 par. 8]          A messenger was dispatched to Isaiah to inform him of the outcome of the conference. "This is a day of trouble, and of rebuke, and blasphemy," was the word the king sent. "It may be the Lord thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that are left." Verses 3, 4.  {RH, May 27, 1915 par. 8}
[RH, May 27, 1915 par. 9]         "For this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven." 2 Chronicles 32:20.  {RH, May 27, 1915 par. 9}
[RH, May 27, 1915 par. 10]          God answered the prayers of his servants. To Isaiah was given the message for Hezekiah: "Thus saith the Lord, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. Behold, I will send a blast upon him, and he shall hear a rumor, and shall return to his own land; and I will cause him to fall by the sword in his own land." 2 Kings 19:6, 7.  {RH, May 27, 1915 par. 10}
[RH, May 27, 1915 par. 11]          The Assyrian representatives, after taking leave of the chief men of Judah, communicated direct with their king, who was with the division of his army guarding the approach from Egypt. Upon hearing the report, Sennacherib wrote "letters to rail on the Lord God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand." 2 Chronicles 32:17.  {RH, May 27, 1915 par. 11}
[RH, May 27, 1915 par. 12]          The boastful threat was accompanied by the message, "Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered? Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar? Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?" 2 Kings 19:10-13.  {RH, May 27, 1915 par. 12}
[RH, May 27, 1915 par. 13]          When the king of Judah received the taunting letter, he took it into the temple and "spread it before the Lord" (verse 14), and prayed with strong faith for help from heaven, that the nations of earth might know that the God of the Hebrews still lived and reigned. The honor of Jehovah was at stake: he alone could bring deliverance.  {RH, May 27, 1915 par. 13}
[RH, May 27, 1915 par. 14]         "O Lord God of Israel, which dwellest between the cherubims." Hezekiah pleaded, "thou art the God even thou alone of all the kingdoms of the earth; thou hast made heaven and earth. Lord, bow down thine ear, and hear: open, Lord, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God. Of a truth, Lord, the kings of Assyria have destroyed the nations and their lands, and have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. Now therefore, O Lord our God, I beseech thee, save thou us out of his hand, that all kingdoms of the earth may know that thou art the Lord God, even thou only." 2 Kings 19:15-19.     "Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that dwellest between the cherubims,      shine forth. Before Ephraim and Benjamin and      Manasseh stir up thy strength, And come and save us. Turn us again, O God, And cause thy face to shine; and we      shall be saved.     "O Lord God of hosts, How long wilt thou be angry against the      prayer of thy people? Thou feedest them with the bread of      tears; And givest them tears to drink in great      measure. Thou makest us a strife unto our neighbors: And our enemies laugh among themselves. Turn us again, O God of hosts, And cause thy face to shine; and we      shall be saved.     "Thou hast brought a vine out of Egypt: Thou hast cast out the heathen, and      planted it. Thou preparedst room before it, And didst cause it to take deep root, and      it filled the land. The hills were covered with the shadow      of it, And the boughs thereof were like the      goodly cedars. She sent out her boughs unto the sea, And her branches unto the river.     "Why hast thou then broken down her      hedges, So that all they which pass by the way      do pluck her? The boar out of the wood doth waste it, And the wild beast of the field doth      devour it. Return, we beseech thee, O God of hosts: Look down from heaven, and behold, and      visit this vine; And the vineyard which thy right hand      hath planted, And the branch that thou madest strong      for thyself. It is burned with fire, it is cut down: They perish at the rebuke of thy countenance.     "Let thy hand be upon the man of thy      right hand, Upon the son of man whom thou madest      strong for thyself. So will not we go back from thee: Quicken us, and we will call upon thy      name. Turn us again, O Lord God of hosts, Cause thy face to shine; and we shall      be saved." Psalm 80.  {RH, May 27, 1915 par. 14}
[RH, May 27, 1915 par. 15]          Hezekiah's pleadings in behalf of Judah and of the honor of their Supreme Ruler, were in harmony with the mind of God. Solomon, in his benediction at the dedication of the temple, had pleaded with the Lord to maintain "the cause of his people Israel at all times, as the matter shall require: that all the people of the earth may know that the Lord is God, and that there is none else." 1 Kings 8:59, 60. Especially was the Lord to show favor when, in times of war or of oppression by an enemy, the chief men of Israel should enter the house of prayer and plead for deliverance.                               (To be continued)                                                    -    {RH, May 27, 1915 par. 15}
[RH, June 3, 1915 par. 1]       June 3, 1915 Deliverance From Assyria  (Concluded)    Mrs. E. G. White         Hezekiah was not left without hope. Isaiah sent to him, saying: "Thus saith the Lord God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard. This is the word that the Lord hath spoken concerning him; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodging of his borders, and into the forest of his Carmel. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places. Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps. Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.  {RH, June 3, 1915 par. 1}
[RH, June 3, 1915 par. 2]          "But I know thy abode, and thy going out, and thy coming in, and thy rage against me. Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest." 2 Kings 19:20-28.  {RH, June 3, 1915 par. 2}
[RH, June 3, 1915 par. 3]          The land of Judah had been laid waste by the army of occupation; but God has promised to provide miraculously for the needs of the people. To Hezekiah came the message: "This shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.  {RH, June 3, 1915 par. 3}
[RH, June 3, 1915 par. 4]          "And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of Mount Zion: the zeal of the Lord of hosts shall do this.  {RH, June 3, 1915 par. 4}
[RH, June 3, 1915 par. 5]          "Therefore thus saith the Lord concerning the king of Assyria. He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David's sake." Verses 29-34.  {RH, June 3, 1915 par. 5}
[RH, June 3, 1915 par. 6]         That very night deliverance came. "The angel of the Lord went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand." Verse 35. "All the mighty men of valor, and the leaders and captains in the camp of the king of Assyria" were slain. 2 Chronicles 32:21.  {RH, June 3, 1915 par. 6}
[RH, June 3, 1915 par. 7]         Tidings of this terrible judgment upon the army that had been sent to take Jerusalem, soon reached Sennacherib, who was still guarding the approach to Judea from Egypt. Stricken with fear, the Assyrian king hasted to depart, and "returned with shame of face to his own land." Verse 21. But he had not long to reign. In harmony with the prophecy that had been uttered concerning his sudden end, he was assassinated by those of his own home, "and Esar-haddon his son reigned in his stead." Isaiah 37:38.  {RH, June 3, 1915 par. 7}
[RH, June 3, 1915 par. 8]         The God of the Hebrews had prevailed over the proud Assyrian. The honor of Jehovah was vindicated in the eyes of the surrounding nations. In Jerusalem the hearts of the people were filled with holy joy. Their earnest entreaties for deliverance had been mingled with confession of sin and with many tears; in their great need they had trusted wholly in the power of God to save, and he had not failed them. Now the temple courts resounded with songs of solemn praise:--   "In Judah is God known: His name is great in Israel. In Salem also is his tabernacle, And his dwelling place in Zion. There brake he the arrows of the bow. The shield, and the sword, and the battle.   "Thou art more glorious and excellent Than the mountains of prey. The stout-hearted are spoiled, they have slept their sleep: And none of the men of might have found their hands. At thy rebuke, O God of Jacob, Both the chariot and horse are cast into a dead sleep.   "Thou, even thou, art to be feared: And who may stand in thy sight when once thou art angry? Thou didst cause judgment to be heard from heaven; The earth feared, and was still, When God arose to judgment, To save all the meek of the earth.   "Surely the wrath of man shall praise thee: The remainder of wrath shalt thou restrain. Vow, and pay unto the Lord your God: Let all that be round about him bring presents unto him that ought to be feared. He shall cut off the spirit of princes: He is terrible to the kings of the earth." Psalm 76.  {RH, June 3, 1915 par. 8}
[RH, June 3, 1915 par. 9]         The rise and fall of the Assyrian Empire is rich in lessons for the nations of earth today. Inspiration has likened the glory of Assyria at the height of her prosperity to a noble tree in the garden of God, towering above the surrounding trees.  {RH, June 3, 1915 par. 9}
[RH, June 3, 1915 par. 10]          "The Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of a high stature; and his top was among the thick boughs. . . . Under his shadow dwelt all great nations. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. . . . All the trees of Eden, that were in the garden of God, envied him." Ezekiel 31:3-9.  {RH, June 3, 1915 par. 10}
[RH, June 3, 1915 par. 11]          But the rulers of Assyria, instead of using their unusual blessings for the benefit of mankind, became the scourge of many lands. Merciless, with no thought of God or their fellow men, they pursued the fixed policy of causing all nations to acknowledge the supremacy of the gods of Nineveh, whom they exalted above the Most High. God sent Jonah to them with a message of warning, and for a season they humbled themselves before the Lord of hosts, and sought forgiveness. But soon they turned again to idol worship, and to the conquest of the world.  {RH, June 3, 1915 par. 11}
[RH, June 3, 1915 par. 12]          The prophet Nahum, in his arraignment of the evildoers in Nineveh, exclaimed:--     "Woe to the bloody city! It is all full of lies and robbery; The prey departeth not;     "The noise of a whip, and the noise of      the rattling of the wheels, And of prancing horses, and of the      jumping chariots. The horsemen lifteth up both the bright      sword and the glittering spear: And there is a multitude of slain. . . .     "Behold, I am against thee, Saith the Lord of hosts." Nahum 3:1-5.  {RH, June 3, 1915 par. 12}
[RH, June 3, 1915 par. 13]          With unerring accuracy the Infinite One still keeps account with the nations. While his mercy is tendered, with calls to repentance, this account remains open; but when the figures reach a certain amount which God has fixed, the ministry of his wrath begins. The account is closed. Divine patience ceases. Mercy no longer pleads in their behalf.  {RH, June 3, 1915 par. 13}
[RH, June 3, 1915 par. 14]          "The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him." Nahum 1:3-6.  {RH, June 3, 1915 par. 14}
[RH, June 3, 1915 par. 15]          It was thus that Nineveh, "the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me," became a desolation, "empty, and void, and waste," "the dwelling of the lions, and the feeding place of the young lions, where the lion, even the old lion, walked, and the lion's whelp, and none made them afraid." Zephaniah 2:15; Nahum 2:10, 11.  {RH, June 3, 1915 par. 15}
[RH, June 3, 1915 par. 16]          The pride of Assyria and its fall are to serve as an object lesson to the end of time. Of the nations of earth today who in arrogance and pride array themselves against him, God inquires, "To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword." Ezekiel 31:18.  {RH, June 3, 1915 par. 16}
[RH, June 3, 1915 par. 17]          "The Lord is good, a stronghold in the day of trouble; and he knoweth them that trust in him. But with an overrunning flood he will make an utter end" of all who endeavor to exalt themselves above the Most High. Nahum 1:7, 8.  {RH, June 3, 1915 par. 17}
[RH, June 3, 1915 par. 18]          "The pride of Assyria shall be brought down, and the scepter of Egypt shall depart away." Zechariah 10:11. This is true not only of the nations that arrayed themselves against God in ancient times but also of the nations of earth today who fail of fulfilling the divine purpose. In the day of final awards, when the righteous Judge of all the earth shall "sift the nations" (Isaiah 30:28), and those that have kept the truth shall be permitted to enter the city of God, heaven's arches will ring with the triumphant songs of the redeemed. "Ye shall have a song," the prophet declares, "as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord, to the Mighty One of Israel. And the Lord shall cause his glorious voice to be heard. . . . Through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps." Isaiah 30:29-32.                                                    -    {RH, June 3, 1915 par. 18}
[RH, June 17, 1915 par. 1]       June 17, 1915 Hope for the Heathen    Mrs. E. G. White         Throughout his ministry, Isaiah bore a plain testimony concerning God's purpose for the heathen. Other prophets had made mention of the divine plan, but their language was not always understood. To Isaiah it was given to make very plain to Judah the truth that among the Israel of God were to be numbered many who were not descendants of Abraham after the flesh. This teaching was not in harmony with the theology of his age; yet he fearlessly proclaimed the messages given him of God, and brought hope to many a longing heart reaching out after the spiritual blessings promised to the seed of Abraham.  {RH, June 17, 1915 par. 1}
[RH, June 17, 1915 par. 2]          The apostle to the Gentiles, in his letter to the believers in Rome, calls the attention of Christendom to this characteristic of Isaiah's teaching. "Esaias is very bold," Paul declares, "and saith, I was found of them that sought Me not; I was made manifest unto them that asked not after me." Romans 10:20.  {RH, June 17, 1915 par. 2}
[RH, June 17, 1915 par. 3]          Often the Israelites seemed unable or unwilling to understand God's purpose for the heathen. Yet it was this very purpose that had made them a separate people, and had established them as an independent nation among the nations of the earth. Abraham, their father, to whom the covenant promise was first given, had been called to go forth from his kindred, to the regions beyond, that he might be a light bearer to the heathen. Although the promise to him included a posterity as numerous as the sand by the sea, yet it was for no selfish purpose that he was to become the founder of a great nation in the land of Canaan. God's covenant with him embraced all the nations of earth. "I will bless thee," Jehovah declared, "and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." Genesis 12:2, 3.  {RH, June 17, 1915 par. 3}
[RH, June 17, 1915 par. 4]          In the renewal of the covenant shortly before the birth of Isaac, God's purpose for mankind was again made plain. "All the nations of the earth shall be blessed in him" (Genesis 18:18), was the assurance of the Lord concerning the child of promise. And, later, the heavenly visitant once more declared, "In thy seed shall all the nations of the earth be blessed." Genesis 22:18.  {RH, June 17, 1915 par. 4}
[RH, June 17, 1915 par. 5]          The all-embracing terms of this covenant were familiar to Abraham's children and to his children's children. It was in order that the Israelites might be a blessing to the nations, and that God's name might be made known "throughout all the earth" (Exodus 9:16), that they were delivered from Egyptian bondage. If obedient to his requirements, they were to be placed far in advance of other peoples in wisdom and understanding; but this supremacy was to be reached and maintained only in order that through them the purpose of God for "all nations of the earth" might be fulfilled.  {RH, June 17, 1915 par. 5}
[RH, June 17, 1915 par. 6]          The marvelous providences connected with Israel's deliverance from Egyptian bondage and with their occupancy of the Promised Land, led many of the heathen to recognize the God of Israel as the Supreme Ruler. "The Egyptians shall know," had been the promise, "that I am the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them." Exodus 7:5. Even proud Pharaoh was constrained to acknowledge Jehovah's power. "Go serve the Lord," he urged Moses and Aaron, "and bless me also." Exodus 12:31, 32.  {RH, June 17, 1915 par. 6}
[RH, June 17, 1915 par. 7]          The advancing hosts of Israel found that a knowledge of the mighty workings of the God of the Hebrews had gone before them, and that some among the heathen were learning that he alone was the true God. In wicked Jericho the testimony of a heathen woman was, "The Lord your God, he is God in heaven above, and in earth beneath." Joshua 2:11. The knowledge of Jehovah that had thus come to her, proved her salvation. By faith "Rahab perished not with them that believed not." Hebrews 11:31. And her conversion was not an isolated case of God's mercy toward idolaters who should acknowledge his divine authority. In the midst of the land a numerous people -- the Gibeonites -- renounced their heathenism, and united with Israel, sharing in the blessings of the covenant.  {RH, June 17, 1915 par. 7}
[RH, June 17, 1915 par. 8]          No distinction on account of nationality, race, or caste is recognized by God. He is the Maker of all mankind. All men are of one family by creation, and all are one through redemption. Christ came to demolish every wall of partition, to throw open every compartment of the temple courts, that every soul may have free access to God. His love is so broad, so deep, so full, that it penetrates everywhere. It lifts out of Satan's influence those who have been deluded by his deceptions, and places them within reach of the throne of God, the throne encircled by the rainbow of promise. In Christ there is neither Jew nor Greek, bond nor free.  {RH, June 17, 1915 par. 8}
[RH, June 17, 1915 par. 9]          In the years that followed the occupation of the Promised Land, the beneficent designs of Jehovah for the salvation of the heathen were almost wholly lost sight of, and it became necessary for him to set forth his plan anew. "All the ends of the world," the psalmist was inspired to sing, "shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee." Psalms 22:27. "Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God." Psalms 68:31. "The heathen shall fear the name of the Lord, and all the kings of the earth thy glory." "This shall be written for the generation to come: and the people which shall be created shall praise the Lord. For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth; to hear the groaning of the prisoner; to loose those that are appointed to death; to declare the name of the Lord in Zion, and his praise in Jerusalem; when the people are gathered together, and the kingdoms, to serve the Lord." Psalms 102:15, 18-22.  {RH, June 17, 1915 par. 9}
[RH, June 17, 1915 par. 10]          Had Israel been true to her trust, all the nations of earth would have shared in her blessings. But the hearts of those to whom had been intrusted a knowledge of saving truth, were untouched by the needs of those around them. God's purpose was lost sight of, and the heathen came to be looked upon as beyond the pale of his mercy. The light of truth was withheld, and darkness prevailed. The nations were overspread with a veil of ignorance; the love of God was little known; error and superstition flourished.  {RH, June 17, 1915 par. 10}
[RH, June 17, 1915 par. 11]          Such was the prospect that greeted Isaiah when he was called to the prophetic mission; yet he was not discouraged, for ringing in his ears was the triumphal chorus of the angels surrounding the throne of God, "The whole earth is full of his glory," Isaiah 6:3. And his faith was strengthened by visions of glorious conquests by the church of God, when "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Isaiah 11:9. "The face of the covering cast over all people, and the veil that is spread over all nations" (Isaiah 25:7), was finally to be destroyed. The Spirit of God was to be poured out upon all flesh. Those that hunger and thirst after righteousness were to be numbered among the Israel of God. "They shall spring up as among the grass, as willows by the water courses," said the prophet. "One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." Isaiah 44:4, 5.  {RH, June 17, 1915 par. 11}
[RH, June 17, 1915 par. 12]          To the prophet was given a revelation of the beneficent design of God in scattering impenitent Judah among the nations of earth. "My people shall know my name," the Lord declared; "they shall know in that day that I am he that doth speak." Isaiah 52:6. And not only were they themselves to learn the lesson of obedience and trust; in their places of exile they were also to impart to others a knowledge of the living God. Many from among the sons of the strangers were to learn to love him as their Creator and their Redeemer; they were to begin the observance of his holy Sabbath day as a memorial of his creative power; and when he should make "bare his holy arm in the eyes of all the nations," to deliver his people from captivity, "all the ends of the earth" should see of the salvation of God. Isaiah 52:10, Psalms 98:4. Many of these converts from heathenism would wish to unite themselves fully with the Israelites, and accompany them on the return journey to Judea. None of these were to say, "The Lord hath utterly separated me from his people" (Isaiah 56:3), for the word of God through his prophet to those who should yield themselves to him and observe his law, was that they should thenceforth be numbered among spiritual Israel--his church on earth.  {RH, June 17, 1915 par. 12}
[RH, June 17, 1915 par. 13]         "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. The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him." Isaiah 56:6-8.                               (To be concluded)                                                    -    {RH, June 17, 1915 par. 13}
[RH, June 24, 1915 par. 1]       June 24, 1915 Hope for the Heathen    Mrs. E. G. White    (Concluded)         The prophet was permitted to look down the centuries to the time of the advent of the promised Messiah. At first he beheld only "trouble and darkness, dimness of anguish." Isaiah 8:22. Many who were longing for the light of truth were being led astray by false teachers into the bewildering mazes of philosophy and spiritism; others were placing their trust in a form of godliness, but were not bringing true holiness into the life practice. The outlook seemed hopeless; but soon the scene changed, and before the eyes of the prophet was spread a wondrous vision. He saw the Sun of Righteousness arise with healing in his wings; and, lost in admiration, he exclaimed: "The dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined." Isaiah 9:1, 2.  {RH, June 24, 1915 par. 1}
[RH, June 24, 1915 par. 2]          This glorious Light of the world was to bring salvation to every nation, kindred, tongue, and people. Of the work before Him, the prophet heard the Eternal Father declare: "It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. . . . In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. . . . Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim." Isaiah 49:6-12.  {RH, June 24, 1915 par. 2}
[RH, June 24, 1915 par. 3]          Looking on still farther through the ages, the prophet beheld the literal fulfillment of these glorious promises. He saw the bearers of the glad tidings of salvation going to the ends of the earth, to every kindred and people. He heard the Lord saying of the gospel church, "Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream" (Isaiah 66:12); and he heard the commission, "Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles." Isaiah 54:2, 3.  {RH, June 24, 1915 par. 3}
[RH, June 24, 1915 par. 4]          Jehovah declared to the prophet that he would send his witnesses "unto the nations, to Tarshish, Pul, and Lud, . . . to Tubal, and Javan, to the isles afar off." "They shall declare my glory among the Gentiles," the prophet was assured by the divine messenger; "and they shall bring all your brethren for an offering unto the Lord out of all nations . . . to my holy mountain Jerusalem. . . . And I will also take of them for priests and for Levites." Isaiah 66:19-21.  {RH, June 24, 1915 par. 4}
[RH, June 24, 1915 par. 5]          "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!" Isaiah 52:7.  {RH, June 24, 1915 par. 5}
[RH, June 24, 1915 par. 6]          The prophet heard the voice of God calling his church to her appointed work, that the way might be prepared for the ushering in of his everlasting kingdom. The message was unmistakably plain:--  {RH, June 24, 1915 par. 6}
[RH, June 24, 1915 par. 7]          "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.  {RH, June 24, 1915 par. 7}
[RH, June 24, 1915 par. 8]          "For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.  {RH, June 24, 1915 par. 8}
[RH, June 24, 1915 par. 9]          "Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.  {RH, June 24, 1915 par. 9}
[RH, June 24, 1915 par. 10]          "Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. . . . They shall bring gold and incense; and they shall show forth the praises of the Lord."  {RH, June 24, 1915 par. 10}
[RH, June 24, 1915 par. 11]          "Who are these that fly as a cloud, and as the doves to their windows? Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee.  {RH, June 24, 1915 par. 11}
[RH, June 24, 1915 par. 12]          "And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favor have I had mercy on thee. Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought." Isaiah 60:1-6, 8-11.  {RH, June 24, 1915 par. 12}
[RH, June 24, 1915 par. 13]          "Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the Lord have created it."  {RH, June 24, 1915 par. 13}
[RH, June 24, 1915 par. 14]          "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." Isaiah 45:8, 22.  {RH, June 24, 1915 par. 14}
[RH, June 24, 1915 par. 15]          These prophecies of a great spiritual awakening in a time of gross darkness are today meeting fulfillment in the advancing lines of mission stations that are reaching out into the benighted regions of earth. The groups of missionaries in heathen lands have been likened by the prophet to ensigns set up for the guidance of those who are looking for the light of truth.  {RH, June 24, 1915 par. 15}
[RH, June 24, 1915 par. 16]          "In that day," says Isaiah, "there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people. . . . And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." Isaiah 11:10-12.  {RH, June 24, 1915 par. 16}
[RH, June 24, 1915 par. 17]          The day of deliverance is at hand. "The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him." 2 Chronicles 16:9. Among all nations, kindreds, and tongues, he sees men and women who are praying for light and knowledge. Their souls are unsatisfied: long have they fed on ashes. See Isaiah 44:20. The enemy of all righteousness has turned them aside, and they grope as blind men. But they are honest in heart, and desire to learn a better way. Although in the depths of heathenism, with no knowledge of the written law of God or of his Son Jesus, they have revealed in manifold ways the working of a divine power on mind and character.  {RH, June 24, 1915 par. 17}
[RH, June 24, 1915 par. 18]          At times those who have no knowledge of God aside from that which they have received under the operations of divine grace, have been kind to his servants, protecting them at the risk of their own lives. The Holy Spirit is implanting the grace of Christ in the heart of many a noble seeker after truth, quickening his sympathies contrary to his nature, contrary to his former education. The "Light, which lighteth every man that cometh into the world" (John 1:9), is shining in his soul; and this Light, if heeded, will guide his feet to the kingdom of God. The prophet Micah said, "When I sit in darkness, the Lord shall be a light unto me." Micah 7:8.  {RH, June 24, 1915 par. 18}
[RH, June 24, 1915 par. 19]          Heaven's plan of salvation is broad enough to embrace the whole world. God longs to breathe into prostrate humanity the breath of life. And he will not permit any soul to be disappointed who is sincere in his longing for something higher and nobler than anything the world can offer. Constantly he is sending his angels to those who, while surrounded by circumstances the most discouraging, pray in faith for some power higher than themselves to take possession of them, and bring deliverance and peace. In various ways God will reveal himself to them, and will place them in touch with providences that will establish their confidence in the One who has given himself a ransom for all, "that they might set their hope in God, and not forget the works of God, but keep his commandments." Psalms 78:7.  {RH, June 24, 1915 par. 19}
[RH, June 24, 1915 par. 20]          "Shall the prey be taken from the mighty, or the lawful captive delivered? But thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered." Isaiah 49:24, 25. "They shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods." Isaiah 42:17.  {RH, June 24, 1915 par. 20}
[RH, June 24, 1915 par. 21]          "Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God." Psalms 146:5. "Turn you to the stronghold, ye prisoners of hope." Zechariah 9:12. Unto all the honest in heart in heathen lands- "the upright" in the sight of heaven -- "there ariseth light in the darkness." Psalms 112:4. God hath spoken: "I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them." Isaiah 42:16.                                                    -    {RH, June 24, 1915 par. 21}
[RH, July 1, 1915 par. 1]       July 1, 1915 Visions of Future Glory    Mrs. E. G. White         In the darkest days of her long conflict with evil, the church of the living God has been given revelations of the eternal purpose of Jehovah. His people have been permitted to look beyond the trials of the present to the triumphs of the future, when, the warfare having been accomplished, the redeemed will enter into possession of the Promised Land. These visions of future glory, scenes pictured by the hand of God, should be dear to his church today, when the controversy of the ages is rapidly closing, and the promised blessings are soon to be realized in all their fullness.  {RH, July 1, 1915 par. 1}
[RH, July 1, 1915 par. 2]          Many were the messages of comfort given the church by Isaiah. "Comfort ye, comfort ye my people" (Isaiah 40:1) was the prophet's commission from God; and with the commission were given wonderful visions that have been the believers' hope and joy through all the centuries that have followed. Despised of men, persecuted, forsaken, God's children in every age have nevertheless been sustained by his sure promises. By faith they have looked forward to the time when he will fulfill to his church the assurance, "I will make thee an eternal excellency, a joy of many generations." Isaiah 60:15.  {RH, July 1, 1915 par. 2}
[RH, July 1, 1915 par. 3]         Often the church militant is called upon to suffer trial and affliction; for not without severe conflict is the church to triumph. "The bread of adversity, and the water of affliction" (Isaiah 30:20) are the common lot of all; but none who put their trust in the One mighty to deliver will be utterly overwhelmed. "Thus saith the Lord that created thee, O Jacob, and he that formed thee. O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee: and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom. Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life." Isaiah 43:1-4.  {RH, July 1, 1915 par. 3}
[RH, July 1, 1915 par. 4]         There is forgiveness with God: there is acceptance full and free through the merits of Jesus, our crucified and risen Lord. Isaiah heard the Lord declaring to his chosen ones: "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Put me in remembrance: let us plead together: declare thou, that thou mayest be justified." Verses 25, 26. "Thou shalt know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob." Isaiah 60:16.  {RH, July 1, 1915 par. 4}
[RH, July 1, 1915 par. 5]         "The rebuke of his people shall he take away" (Isaiah 25:8), the prophet declared. "They shall call them, The holy people, The redeemed of the Lord." Isaiah 62:12. He hath appointed "to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." Isaiah 61:3.  {RH, July 1, 1915 par. 5}
[RH, July 1, 1915 par. 6]          "Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come unto thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion." Isaiah 52:1, 2.  {RH, July 1, 1915 par. 6}
[RH, July 1, 1915 par. 7]         "O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord; and great shall be the peace of thy children. In righteousness shalt thou be established: thou shalt be far from oppression: for thou shalt not fear: and from terror: for it shall not come near thee. Behold, they shall surely gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake. . . . No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord." Isaiah 54:11-17.  {RH, July 1, 1915 par. 7}
[RH, July 1, 1915 par. 8]          Clad in the armor of Christ's righteousness, the church is to enter upon her final conflict. "Fair as the moon, clear as the sun, and terrible as an army with banners" (Song of Solomon 6:10), she is to go forth into all the world, conquering and to conquer.  {RH, July 1, 1915 par. 8}
[RH, July 1, 1915 par. 9]         The darkest hour of the church's struggle with the powers of evil, is that which immediately precedes the day of her final deliverance. But none who trust in God need fear; for "when the blast of the terrible ones is as a storm against the wall," God will be to his church "a refuge from the storm." Isaiah 25:4.  {RH, July 1, 1915 par. 9}
[RH, July 1, 1915 par. 10]          In that day the righteous only are promised deliverance. "The sinners in Zion are afraid," the prophet declares; "fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high: his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure." Isaiah 33:14-16.  {RH, July 1, 1915 par. 10}
[RH, July 1, 1915 par. 11]          The word of the Lord to his faithful ones is: "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.  {RH, July 1, 1915 par. 11}
[RH, July 1, 1915 par. 12]          In his vision of the great judgment day, Isaiah witnesses the consternation of those unprepared to meet their Lord in peace. "The day of the Lord is at hand," he exclaims; "it shall come as a destruction from the Almighty. Therefore shall all hands be faint, and every man's heart shall melt: and they shall be afraid." Isaiah 13:6-8.  {RH, July 1, 1915 par. 12}
[RH, July 1, 1915 par. 13]          "The loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. . . . In that day a man shall 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 2:17-21.  {RH, July 1, 1915 par. 13}
[RH, July 1, 1915 par. 14]         The day of wrath to the enemies of God is the day of final deliverance to his church. The prophet declares:--  {RH, July 1, 1915 par. 14}
[RH, July 1, 1915 par. 15]          "Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you." Isaiah 35:3, 4.  {RH, July 1, 1915 par. 15}
[RH, July 1, 1915 par. 16]          "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it." Isaiah 25:8. And as Isaiah beholds the Lord of glory descending from heaven, with all the holy angels, to gather the remnant church from among the nations of earth, he hears the waiting ones unite in the exultant cry, "Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation." Verse 9.  {RH, July 1, 1915 par. 16}
[RH, July 1, 1915 par. 17]         The voice of the Son of God is heard calling forth the sleeping saints; and as the prophet beholds them coming from the prison house of death, he exclaims: "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead." Isaiah 26:19.  {RH, July 1, 1915 par. 17}
[RH, July 1, 1915 par. 18]          "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing." Isaiah 35:5, 6.  {RH, July 1, 1915 par. 18}
[RH, July 1, 1915 par. 19]          In the visions of the prophets, those who have triumphed over sin and the grave are seen happy in the presence of their Maker, talking freely with him as man talked with God in the beginning. "Be ye glad," the Lord bids them, "and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. Isaiah 65:18, 19. "The inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity." Isaiah 33:24.  {RH, July 1, 1915 par. 19}
[RH, July 1, 1915 par. 20]         "In the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water." Isaiah 35:6, 7. "Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree." Isaiah 55:13. "And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein." Isaiah 35:8.  {RH, July 1, 1915 par. 20}
[RH, July 1, 1915 par. 21]          "Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins." Isaiah 40:2.  {RH, July 1, 1915 par. 21}
[RH, July 1, 1915 par. 22]          As the prophet beholds the redeemed dwelling in the city of God, free from sin and from all marks of the curse, in rapture he exclaims: "Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her." Isaiah 66:10.  {RH, July 1, 1915 par. 22}
[RH, July 1, 1915 par. 23]          "Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. Thy people also shall be all righteous: they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified." Isaiah 60:18-21.  {RH, July 1, 1915 par. 23}
[RH, July 1, 1915 par. 24]          There man will be restored to his lost kingship, and the lower order of beings will again recognize his sway; the fierce will become gentle, and the timid trustful. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. . . . They shall not hurt nor destroy in all my holy mountain" (Isaiah 11:6-9), saith the Lord.  {RH, July 1, 1915 par. 24}
[RH, July 1, 1915 par. 25]          The prophet caught the sound of music there, and song,--such music and song as, save in the visions of God, no mortal ear has heard nor mind conceived. "The ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isaiah 35:10. "Joy and gladness shall be found therein, thanksgiving, and the voice of melody." Isaiah 51:3. "As well the singers as the players on instruments shall be there." Psalms 87:7. "They shall lift up their voice, they shall sing for the majesty of the Lord." Isaiah 24:14.  {RH, July 1, 1915 par. 25}
[RH, July 1, 1915 par. 26]          In the earth made new, the redeemed will engage in the occupations and pleasures that brought happiness to Adam and Eve in the beginning. The Eden life will be lived, the life in garden and field. "They shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands." Isaiah 65:21, 22.  {RH, July 1, 1915 par. 26}
[RH, July 1, 1915 par. 27]          There every power will be developed, every capability increased. The grandest enterprises will be carried forward, the loftiest aspirations will be reached, the highest ambitions realized. And still there will appear new heights to surmount, new wonders to admire, new truths to comprehend, fresh objects of study to call forth the powers of body and mind and soul.  {RH, July 1, 1915 par. 27}
[RH, July 1, 1915 par. 28]          The prophets to whom these great scenes were revealed longed to understand their full import. They "inquired and searched diligently; . . . searching what, or what manner of time the Spirit of Christ which was in them did signify. . . . Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you." 1 Peter 1:10-12.  {RH, July 1, 1915 par. 28}
[RH, July 1, 1915 par. 29]         To us who are standing on the very verge of their fulfillment, of what deep moment, what living interest, are these delineations of the things to come,--events for which, since our first parents turned their steps from Eden, God's children have watched and waited, longed and prayed!  {RH, July 1, 1915 par. 29}
[RH, July 1, 1915 par. 30]          Fellow pilgrim, we are still amid the shadows and turmoil of earthly activities; but soon our Saviour is to appear to bring deliverance and rest. Let us by faith behold the blessed hereafter, as pictured by the hand of God. He who died for the sins of the world, is opening wide the gates of Paradise to all who believe on him. Soon the battle will have been fought, the victory won. Soon we shall see him in whom our hopes of eternal life are centered. And in his presence the trials and sufferings of this life will seem as nothingness. The former things "shall not be remembered, nor come into mind." Isaiah 65:17. "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." Hebrews 10:35-37. "Israel shall be saved. . . . with an everlasting salvation: ye shall not be ashamed nor confounded world without end." Isaiah 45:17.  {RH, July 1, 1915 par. 30}
[RH, July 1, 1915 par. 31]         Look up, look up, and let your faith continually increase. Let this faith guide you along the narrow path that leads through the gates of the city into the great beyond, the wide, unbounded future of glory that is for the redeemed. "Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh." James 5:7, 8.  {RH, July 1, 1915 par. 31}
[RH, July 1, 1915 par. 32]          The nations of the saved will know no other law than the law of heaven. All will be a happy, united family, clothed with the garments of praise and thanksgiving. Over the scene the morning stars will sing together, and the sons of God will shout for joy, while God and Christ will unite in proclaiming, There shall be no more sin, neither shall there be any more death.  {RH, July 1, 1915 par. 32}
[RH, July 1, 1915 par. 33]          "And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." Isaiah 66:23. "The glory of the Lord shall be revealed, and all flesh shall see it together." Isaiah 40:5. "The Lord God will cause righteousness and praise to spring forth before all the nations." Isaiah 61:11. "In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people." Isaiah 28:5.  {RH, July 1, 1915 par. 33}
[RH, July 1, 1915 par. 34]          "The Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord." Isaiah 51:3. "The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon." Isaiah 35:2. "Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called my delight, and thy land Beulah. . . . As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." Isaiah 62:4, 5, margin.                                                    -    {RH, July 1, 1915 par. 34}
[RH, July 8, 1915 par. 1]       July 8, 1915 Manasseh and Josiah    Mrs. E. G. White         The kingdom of Judah, prosperous throughout the times of Hezekiah, was once more brought low during the long years of Manasseh's wicked reign, when paganism was revived, and many of the people were led into idolatry. "Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen." 2 Chronicles 33:9. The glorious light of former generations was followed by the darkness of superstition and error. Gross evils sprang up and flourished,--tyranny, oppression, hatred of all that is good. Justice was perverted; violence prevailed.  {RH, July 8, 1915 par. 1}
[RH, July 8, 1915 par. 2]          Yet those evil times were not without witnesses for God and the right. The trying experiences through which Judah had safely passed during Hezekiah's reign, had developed in the hearts of many a sturdiness of character that now served as a bulwark against the prevailing iniquity. Their testimony in behalf of truth and righteousness aroused the anger of Manasseh and his associates in authority, who endeavored to establish themselves in evil doing by silencing every voice of disapproval. "Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another." 2 Kings 21:16.  {RH, July 8, 1915 par. 2}
[RH, July 8, 1915 par. 3]          One of the first to fall was Isaiah, who for over half a century had stood before Judah as the appointed messenger of Jehovah. "Others had trials of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being 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 11:36-38.  {RH, July 8, 1915 par. 3}
[RH, July 8, 1915 par. 4]          Some of those who suffered persecution during Manasseh's reign, were commissioned to bear special messages of reproof and of judgment. The king of Judah, the prophets declared, "hath done wickedly above all . . . which were before him." Because of this wickedness, his kingdom was nearing a crisis; soon the inhabitants of the land were to be carried captive to Babylon, there to become "a prey and a spoil to all their enemies." 2 Kings 21:11, 14. But the Lord would not utterly forsake those who in a strange land should acknowledge him as their Ruler; they might suffer great tribulation, yet he would bring deliverance to them in his appointed time and way. Those who should learn to put their trust wholly in him, would find a sure refuge.  {RH, July 8, 1915 par. 4}
[RH, July 8, 1915 par. 5]         Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh, and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who "bound him with fetters, and carried him to Babylon," their temporary capital. This affliction brought the king to his senses. "He besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God." 2 Chronicles 33:11-13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.  {RH, July 8, 1915 par. 5}
[RH, July 8, 1915 par. 6]          Among those whose life experience had been shaped beyond recall by the fatal apostasy of Manasseh, was his own son, who came to the throne at the age of twenty-two. Of King Amon it is written: "He walked in all the way that his father walked in, and served the idols that his father served, and worshiped them: and he forsook the Lord God of his fathers" (2 Kings 21:21, 22); he "humbled not himself before the Lord, as Manasseh his father had humbled himself; but Amon trespassed more and more." The wicked king was not permitted to reign long. In the midst of his daring impiety, only two years from the time he ascended the throne, he was slain in the palace by his own servants; and "the people of the land made Josiah his son king in his stead." 2 Chronicles 33:23, 25.  {RH, July 8, 1915 par. 6}
[RH, July 8, 1915 par. 7]         With the accession of Josiah to the throne, where he was to rule for thirty-one years, those who had maintained the purity of their faith began to hope that the downward course of the kingdom was checked; for the new king, though only eight years old, feared God, and from the very beginning "he did that which was right in the sight of the Lord, and walked in all the way of David his father, and turned not aside to the right hand or to the left." 2 Kings 22:2. Born of a wicked king, beset with temptations to follow in his father's steps, and with few counselors to encourage him in the right way, Josiah nevertheless was true to the God of Israel. Warned by the errors of past generations, he chose to do right, instead of descending to the low level of sin and degradation to which his father and his grandfather has descended. He "turned not aside to the right hand or to the left." As one who was to occupy a position of trust, he resolved to obey the instruction that had been given for the guidance of Israel's rulers; and his obedience made it possible for God to use him as a vessel unto honor.  {RH, July 8, 1915 par. 7}
[RH, July 8, 1915 par. 8]          At the time Josiah began to rule, and for many years before, the true-hearted in Judah were questioning whether God's promises to ancient Israel could ever be fulfilled. From a human point of view, the divine purpose for the chosen nation seemed almost impossible of accomplishment. The apostasy of former centuries had gathered strength with the passing years; ten of the tribes had been scattered among the heathen; only a feeble remnant remained in the land of Judah, and even these now seemed on the verge of moral and national ruin. The prophets had begun to foretell the utter destruction of their fair city, where stood the temple built by Solomon, and where all their earthly hopes of national greatness had centered. Could it be that God was about to turn aside from his avowed purpose of bringing deliverance to those who should put their trust in him? In the face of the long-continued persecution of the righteous and of the apparent prosperity of the wicked, could those who had remained true to God hope for better days?  {RH, July 8, 1915 par. 8}
[RH, July 8, 1915 par. 9]          These anxious questionings were voiced by the prophet Habakkuk. Viewing the situation of the faithful in his day, he expressed the burden of his heart in the inquiry: "O Lord, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! Why dost thou show me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention. Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth." Habakkuk 1:2-4.  {RH, July 8, 1915 par. 9}
[RH, July 8, 1915 par. 10]          God answered the cry of his loyal children. Through his chosen mouthpiece he revealed his determination to bring chastisement upon the nation that had turned from him to serve the gods of the heathen. Within the lifetime of some who were even then making inquiry regarding the future, he would miraculously shape the affairs of the ruling nations of earth, and bring the Babylonians into the ascendancy. These Chaldeans, "terrible and dreadful" (Habakkuk 1:7), were to fall suddenly upon the land of Judah as a divinely appointed scourge. The princes of Judah and the fairest of the people were to be carried captive to Babylon; the Judean cities and villages and the cultivated fields were to be laid waste; nothing was to be spared.  {RH, July 8, 1915 par. 10}
[RH, July 8, 1915 par. 11]          Confident that in this terrible judgment the purpose of God for his people would in some way be fulfilled, Habakkuk bowed in submission to the revealed will of Jehovah. "Art thou not from everlasting. O Lord my God, mine Holy One?" he exclaimed. And then, his faith reaching out beyond the forbidding prospect of the immediate future and laying fast hold on the precious promises that reveal God's love for his trusting children, the prophet added, "We shall not die." Habakkuk 1:12. With this declaration of faith he rested his case, and that of every believing Israelite, in the hands of a compassionate God.  {RH, July 8, 1915 par. 11}
[RH, July 8, 1915 par. 12]          This was not Habakkuk's only experience in the exercise of strong faith. On one occasion, when meditating concerning the future, he said, "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me." Graciously the Lord answered him: "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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith." Habakkuk 2:1-4.                               (To be concluded)                                                    -    {RH, July 8, 1915 par. 12}
[RH, July 15, 1915 par. 1]       July 15, 1915 Manasseh and Josiah    (Concluded)    Mrs. E. G. White         The faith that strengthened Habakkuk and all the holy and the just in times of deep trial shortly before the Babylonian captivity, was the same faith that sustains God's people today. In the darkest hours, under circumstances the most forbidding, the Christian may stay his soul in harmony with the source of all light and power. Day by day, through faith in God, his hope and courage may be renewed. "The just shall live by his faith." Habakkuk 2:4. In the service of God there need be no despondency, no wavering, no fear. The Lord will more than fulfill the highest expectations of those who put their trust in him. He will give them the wisdom their varied necessities demand.  {RH, July 15, 1915 par. 1}
[RH, July 15, 1915 par. 2]          Of the abundant provision made for every tempted soul, the apostle Paul bears eloquent testimony. To him was given the divine assurance, "My grace is sufficient for thee: for my strength is made perfect in weakness." In gratitude and confidence the tried servant of God responded: "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong." 2 Corinthians 12:9, 10.  {RH, July 15, 1915 par. 2}
[RH, July 15, 1915 par. 3]          We must cherish and cultivate the faith of which prophets and apostles have testified,--the faith that lays hold on the promises of God, and waits for deliverance in his appointed time and way. The sure word of prophecy will meet its final fulfillment in the glorious advent of our Lord and Saviour Jesus Christ, as King of kings and Lord of lords. The time of waiting may seem long; the soul may be oppressed by discouraging circumstances; many in whom confidence has been placed may fall by the way: but with the prophet who endeavored to encourage Judah in a time of unparalleled apostasy, let us confidently declare, "The Lord is in his holy temple: let all the earth keep silence before him." Habakkuk 2:20. Let us ever hold in remembrance the cheering message, "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. . . . The just shall live by his faith." Habakkuk 2:3, 4.  {RH, July 15, 1915 par. 3}
[RH, July 15, 1915 par. 4]          "O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy. God came from Teman, and the Holy One from Mt. Paran. His glory covered the heavens, and the earth was full of his praise. And his brightness was as the light; he had bright beams out of his side: and there was the hiding of his power. Before him went the pestilence, and burning coals went forth at his feet. He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting." "Thou wentest forth for the salvation of thy people, even for salvation with thine anointed." "Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength." Habakkuk 3:2-6, 13, 17-19, margin.  {RH, July 15, 1915 par. 4}
[RH, July 15, 1915 par. 5]          Habakkuk was not the only one through whom was given a message of bright hope and of future triumph as well as of present judgment. During the reign of Josiah the word of the Lord came to Zephaniah, specifying plainly the results of continued apostasy, and calling the attention of the true church to the glorious prospect beyond. His prophecies of impending judgment upon Judah apply with equal force to the judgments that are to fall upon an impenitent world at the time of the second advent of Christ:--  {RH, July 15, 1915 par. 5}
[RH, July 15, 1915 par. 6]          "The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers." Zephaniah 1:14-16.  {RH, July 15, 1915 par. 6}
[RH, July 15, 1915 par. 7]          "I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust. . . . Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land." Zephaniah 1:17, 18.  {RH, July 15, 1915 par. 7}
[RH, July 15, 1915 par. 8]          "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, before the day of the Lord's anger 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." Zephaniah 2:13.  {RH, July 15, 1915 par. 8}
[RH, July 15, 1915 par. 9]          "Behold, at that time I will deal with all them that afflict thee: and I will save her that halteth, and gather her that was driven away; and I will make them a praise and a name, whose shame hath been in all the earth. At that time will I bring you in, and at that time will I gather you: for I will make you a name and a praise among all the peoples of the earth, when I bring again your captivity before your eyes, saith the Lord." Zephaniah 3:19, 20, R. V.  {RH, July 15, 1915 par. 9}
[RH, July 15, 1915 par. 10]          "Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack. The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing." Zephaniah 3:14-17.                                                    -    {RH, July 15, 1915 par. 10}
[RH, July 22, 1915 par. 1]       July 22, 1915 The Book of the Law    Mrs. E. G. White         The silent yet powerful influence set in operation by the messages of the prophets regarding the Babylonian captivity, did much to prepare the way for a reformation that took place in the eighteenth year of Josiah's reign. This reform movement, by which threatened judgments were averted for a season, was brought about in a wholly unexpected manner through the discovery and study of a portion of Holy Scripture that for many years had been strangely misplaced and lost.  {RH, July 22, 1915 par. 1}
[RH, July 22, 1915 par. 2]          Nearly a century before, during the first Passover celebrated by Hezekiah, provision had been made for the daily public reading of the book of the law to the people by teaching priests. It was the observance of the statutes recorded by Moses--especially those given in the book of the covenant, which forms a part of Deuteronomy--that had made the reign of Hezekiah so prosperous. But Manasseh had dared to set aside these statutes; and during his reign the temple copy of the book of the law, through careless neglect, had become lost. Thus for many years the people generally were deprived of its instruction.  {RH, July 22, 1915 par. 2}
[RH, July 22, 1915 par. 3]          The long-lost manuscript was found in the temple by Hilkiah, the high priest, while the building was undergoing extensive repairs in harmony with King Josiah's plan for the preservation of the sacred structure. The high priest handed the precious volume to Shaphan, a learned scribe, who read it, and then took it to the king with the story of its discovery.  {RH, July 22, 1915 par. 3}
[RH, July 22, 1915 par. 4]          Josiah was deeply stirred as he heard read for the first time the exhortations and warnings recorded in this ancient manuscript. Never before had he realized so fully the plainness with which God had set before Israel "life and death, blessing and cursing" (Deuteronomy 30:19); and how repeatedly they had been urged to choose the way of life, that they might become a praise in the earth, a blessing to all nations. "Be strong and of a good courage, fear not, nor be afraid," Israel had been exhorted through Moses; "for the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee." Deuteronomy 31:6.  {RH, July 22, 1915 par. 4}
[RH, July 22, 1915 par. 5]          The book abounded in assurances of God's willingness to save to the uttermost those who should place their trust fully in him. As he had wrought in their deliverance from Egyptian bondage, so would he work mightily in establishing them in the Land of Promise, and in placing them at the head of the nations of earth. To Israel of old had been given the assurance: "There is none like unto God, . . . who rideth upon the heaven for thy help, and in his excellency on the skies. The eternal God is thy dwelling place, and underneath are the everlasting arms." Deuteronomy 33:26, 27, R. V.  {RH, July 22, 1915 par. 5}
[RH, July 22, 1915 par. 6]          The encouragements offered as the reward of obedience were accompanied by prophecies of judgments against the disobedient; and as the king heard the inspired words, he recognized in the picture set before him conditions that were similar to those actually existing in his kingdom. In connection with these prophetic portrayals of departure from God, he was startled to find plain statements to the effect that the day of calamity would follow swiftly, and that there would be no remedy. The language was plain; there could be no mistaking the meaning of the words. And at the close of the volume, in a summary of God's dealings with Israel and a rehearsal of the events of the future, these matters were made doubly plain. In the hearing of all Israel, Moses had declared:--  {RH, July 22, 1915 par. 6}
[RH, July 22, 1915 par. 7]          "Give ear, O ye heavens, and I will speak: and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass: because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. . . .  {RH, July 22, 1915 par. 7}
[RH, July 22, 1915 par. 8]          "Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord's portion is his people: Jacob is the lot of his inheritance. He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye."  {RH, July 22, 1915 par. 8}
[RH, July 22, 1915 par. 9]          But Israel "forsook God which made him, and lightly esteemed the Rock of his salvation. They provoked him to jealousy with strange gods, with abominations provoked they him to anger. They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. Of the Rock that begat thee thou art unmindful, and hast forgotten the God that formed thee.  {RH, July 22, 1915 par. 9}
[RH, July 22, 1915 par. 10]          "And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. . . .  {RH, July 22, 1915 par. 10}
[RH, July 22, 1915 par. 11]          "I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: . . . for they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. . . .  {RH, July 22, 1915 par. 11}
[RH, July 22, 1915 par. 12]          "Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste." Deuteronomy 32:1-10, 15-35.  {RH, July 22, 1915 par. 12}
[RH, July 22, 1915 par. 13]          These and similar passages revealed to Josiah God's love for his people, and his abhorrence of sin. As the king read the prophecies of swift judgment upon those who should persist in rebellion, he trembled for the future. The perversity of Judah had been great; what was to be the outcome of their continued apostasy?  {RH, July 22, 1915 par. 13}
[RH, July 22, 1915 par. 14]          In former years the king had not been indifferent to the prevailing idolatry. "In the eighth year of his reign, while he was yet young," he had consecrated himself fully to the service of God. Four years later, at the age of twenty, he had made an earnest effort to remove temptation from his subjects by purging "Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. They brake down the altars of Baalim in his presence; and the images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and strowed it upon the graves of them that had sacrificed unto them. And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem." 2 Chronicles 34:3-5.  {RH, July 22, 1915 par. 14}
[RH, July 22, 1915 par. 15]          Not content with doing thorough work in the land of Judah, the youthful ruler had extended his efforts to the portions of Palestine formerly occupied by the ten tribes of Israel, only a feeble remnant of which now remained. "So did he," the record reads, "in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali." Not until he had traversed the length and breadth of this region of ruined homes, and "had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel" (2 Chronicles 34:6, 7), did he return to Jerusalem.  {RH, July 22, 1915 par. 15}
[RH, July 22, 1915 par. 16]          Thus Josiah, from his earliest manhood, had endeavored to take advantage of his position as king to exalt the principles of God's holy law. And now, while Shaphan the scribe was reading to him out of the book of the law, the king discerned in this volume a treasure of knowledge, a powerful ally, in the work of reform he so much desired to see wrought in the land. He resolved to walk in the light of its counsels, and also to do all in his power to acquaint his people with its teachings, and to lead them, if possible, to cultivate reverence and love for the law of heaven.  {RH, July 22, 1915 par. 16}
[RH, July 22, 1915 par. 17]          But was it possible to bring about the needed reform? From all that he could learn from the reading of the volume before him, Israel had almost reached the limit of divine forbearance; soon God would arise to punish those who had brought dishonor upon his name. Already the anger of the Lord was kindled against the people. Overwhelmed with sorrow and dismay, Josiah rent his garments, and bowed before God in agony of Spirit, seeking pardon for the sins of an impenitent nation.  {RH, July 22, 1915 par. 17}
[RH, July 22, 1915 par. 18]          At that time the prophetess Huldah was living in Jerusalem, near the temple. The mind of the king, filled with anxious foreboding, reverted to her; and he determined to inquire of the Lord through this chosen messenger, to learn, if possible, whether by any means within his power he might save erring Judah, now on the verge of ruin.  {RH, July 22, 1915 par. 18}
[RH, July 22, 1915 par. 19]          The gravity of the situation, and the respect in which he held the prophetess, led him to choose as his messengers to her, the first men of the kingdom. "Go ye," he bade them, "inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us." 2 Kings 22:13.                               (To be concluded)                                                    -    {RH, July 22, 1915 par. 19}
[RH, July 29, 1915 par. 1]       July 29, 1915 The Book of the Law    By Mrs. E. G. White         Through Huldah the Lord sent Josiah word that Jerusalem's ruin could not be averted. Even should the people now humble themselves before God, they could not escape their punishment. So long had their senses been deadened by wrongdoing, that if judgment should not come upon them, they would soon return to the same sinful course. "Tell the man that sent you to me," the prophetess declared, "Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read: because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched." 2 Kings 22:15-17.  {RH, July 29, 1915 par. 1}
[RH, July 29, 1915 par. 2]          But because the king had humbled his heart before God, the Lord would acknowledge his promptness in seeking forgiveness and mercy. To him was sent the message: "Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, . . . and thine eyes shall not see all the evil which I will bring upon this place." Verses 19, 20.  {RH, July 29, 1915 par. 2}
[RH, July 29, 1915 par. 3]         The king must leave with God the events of the future; he could not alter the eternal decrees of Jehovah. But in announcing the retributive judgments of Heaven, the Lord had not withdrawn opportunity for repentance and reformation; and Josiah, discerning in this a willingness on the part of God to temper his judgments with mercy, determined to do all in his power to bring about decided reforms. He arranged at once for a great convocation, to which were invited the elders and magistrates in Jerusalem and Judah, together with the common people. These, with the priests and Levites, met the king in the court of the temple.  {RH, July 29, 1915 par. 3}
[RH, July 29, 1915 par. 4]          To this vast assembly the king himself read "all the words of the book of the covenant which was found in the house of the Lord." 2 Kings 23:2. The royal reader was deeply affected, and he delivered his message with the pathos of a broken heart. His hearers were profoundly moved. The intensity of feeling revealed in the countenance of the king, the solemnity of the message itself, the warning of judgments impending,--all these had their effect, and many determined to join with the king in seeking forgiveness.  {RH, July 29, 1915 par. 4}
[RH, July 29, 1915 par. 5]          Josiah now proposed that those highest in authority unite with the people in solemnly covenanting before God to co-operate with one another in an effort to institute decided changes. "The king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book." The response was more hearty than the king had dared hope for: "All the people stood to the covenant." 2 Kings 23:3.  {RH, July 29, 1915 par. 5}
[RH, July 29, 1915 par. 6]          In the reformation that followed, the king again turned his attention to the destruction of every vestige of idolatry that remained. So long had the inhabitants of the land followed the customs of the surrounding nations in bowing down to images of wood and stone, that it seemed almost beyond the power of man to remove every trace of these evils. But Josiah persevered in his effort to cleanse the land. Sternly he met idolatry by slaying "all the priests of the high places;" "moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the Lord." 2 Kings 23:20, 24.  {RH, July 29, 1915 par. 6}
[RH, July 29, 1915 par. 7]          In the days of the rending of the kingdom, centuries before, when Jeroboam the son of Nebat, in bold defiance of the God whom Israel had served, was endeavoring to turn the hearts of the people away from the services of the temple in Jerusalem to new forms of worship, he had set up an unconsecrated altar at Bethel. During the dedication of this altar, where many in years to come were to be seduced into idolatrous practices, there had suddenly appeared a man of God from Judea, with words of condemnation for the sacrilegious proceedings. He had "cried against the altar," declaring:--  {RH, July 29, 1915 par. 7}
[RH, July 29, 1915 par. 8]          "O altar, altar, thus saith the Lord: Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burned upon thee." 1 Kings 13:2. This announcement had been accompanied by a sign that the word spoken was of the Lord.  {RH, July 29, 1915 par. 8}
[RH, July 29, 1915 par. 9]          Three centuries had passed. During the reformation wrought by Josiah, the king found himself in Bethel, where stood this ancient altar. The prophecy uttered so many years before in the presence of Jeroboam, was now to be literally fulfilled.  {RH, July 29, 1915 par. 9}
[RH, July 29, 1915 par. 10]          "The altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped it small to powder, and burned the grove.  {RH, July 29, 1915 par. 10}
[RH, July 29, 1915 par. 11]          "And as Josiah turned himself, he spied the sepulchers that were there in the mount, and sent, and took the bones out of the sepulchers, and burned them upon the altar, and polluted it, according to the word of the Lord which the man of God proclaimed, who proclaimed these words.  {RH, July 29, 1915 par. 11}
[RH, July 29, 1915 par. 12]         "Then he said, What title is that that I see? And the men of the city told him, It is the sepulcher of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel. And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria." 2 Kings 23:15-18.  {RH, July 29, 1915 par. 12}
[RH, July 29, 1915 par. 13]          On the southern slopes of Olivet, opposite the beautiful temple of Jehovah on Mt. Moriah, were the shrines and images that had been placed there by Solomon to please his idolatrous wives. See 1 Kings 11:6-8. For upward of three centuries the great, misshapen images had stood on the "Mount of Offense," mute witnesses to the apostasy of Israel's wisest king. These, too, were removed and destroyed by Josiah.  {RH, July 29, 1915 par. 13}
[RH, July 29, 1915 par. 14]          The king sought further to establish the faith of Judah in the God of their fathers by holding a great Passover feast, in harmony with the provisions made in the book of the law. Preparation was by those having the sacred services in charge, and on the great day of the feast, offerings were freely made. "There was not holden such a Passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah." 2 Kings 23:22. But the zeal of Josiah, acceptable though it was to God, could not atone for the sins of past generations; nor could the piety displayed by the king's followers effect a change of heart in many who stubbornly refused to turn from idolatry to the worship of the true God.  {RH, July 29, 1915 par. 14}
[RH, July 29, 1915 par. 15]          For more than a decade following the celebration of the Passover, Josiah continued to reign. At the age of thirty-nine he met death in battle with the forces of Egypt, "and was buried in one of the sepulchers of his fathers." "All Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations." 2 Chronicles 35:24-27.  {RH, July 29, 1915 par. 15}
[RH, July 29, 1915 par. 16]          Like unto Josiah "was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. Notwithstanding the Lord turned not from the fierceness of his great wrath, . . . because of all the provocations that Manasseh had provoked him withal." 2 Kings 23:25, 26. The time was rapidly approaching when Jerusalem was to be utterly destroyed, and the inhabitants of the land carried captive to Babylon, there to learn the lessons they had refused to learn under circumstances more favorable.  {RH, July 29, 1915 par. 16}
[RH, November 11, 1915 par. 1]      November 11, 1915 Victory Over Sin Through Faith  in Christ                              Selections from the Writings of                                  Mrs. E. G. White            "The condition of eternal life is now just what it always has been,--just what it was in Paradise before the fall of our first parents,--perfect obedience to the law of God, perfect righteousness. If eternal life were granted on any condition short of this, then the happiness of the whole universe would be imperiled. The way would be open for sin, with all its train of woe and misery, to be immortalized.  {RH, November 11, 1915 par. 1}
[RH, November 11, 1915 par. 2]          "It was possible for Adam, before the fall, to form a righteous character by obedience to God's law. But he failed to do this, and because of his sin our natures are fallen, and we cannot make ourselves righteous. Since we are sinful, unholy, we cannot perfectly obey a holy law. We have no righteousness of our own with which to meet the claims of the law of God. But Christ has made a way of escape for us. He lived on earth amid trials and temptations such as we have to meet. He lived a sinless life. He died for us, and now he offers to take our sins and give us his righteousness. If you give yourself to him, and accept him as your Saviour, then, sinful as your life may have been, for his sake you are accounted righteous. Christ's character stands in place of your character, and you are accepted before God just as if you had not sinned.  {RH, November 11, 1915 par. 2}
[RH, November 11, 1915 par. 3]          "More than this, Christ changes the heart. He abides in your heart by faith. You are to maintain this connection with Christ by faith and the continual surrender of your will to him; and so long as you do this, he will work in you to will and to do according to his good pleasure. So you may say, 'The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.' So Jesus said to his disciples, 'It is not ye that speak, but the Spirit of your Father which speaketh in you.' Then with Christ working in you, you will manifest the same spirit and do the same works,--works of righteousness, obedience."--"Steps to Christ," pages 67, 68.  {RH, November 11, 1915 par. 3}
[RH, November 11, 1915 par. 4]         "The faith essential for salvation is not mere nominal faith, but an abiding principle, deriving vital power from Christ. It will lead the soul to feel the love of Christ to such a degree that the character will be refined, purified, ennobled. This faith in Christ is not merely an impulse, but a power that works by love and purifies the soul. It accomplishes something, bringing the soul under discipline, elevating it from defilement, and bringing it into connection with Christ, till it appropriates his virtue to the soul's need. This is saving faith."--Review and Herald Aug. 18, 1891.  {RH, November 11, 1915 par. 4}
[RH, November 11, 1915 par. 5]          "Where there is not only a belief in God's word, but a submission of the will to him, where the heart is yielded to him, the affections fixed upon him, there is faith,--faith that works by love, and purifies the soul. Through this faith the heart is renewed in the image of God. And the heart that in its unrenewed state is not subject to the law of God, neither indeed can be, now delights in its holy precepts, exclaiming with the psalmist, 'O how love I thy law! it is my meditation all the day.' And the righteousness of the law is fulfilled in us, 'who walk not after the flesh, but after the Spirit.'"--"Steps to Christ," pages 68, 69.  {RH, November 11, 1915 par. 5}
[RH, November 11, 1915 par. 6]          "Many hold faith as an opinion. Saving faith is a transaction, by which those who receive Christ join themselves in covenant relation with God. A living faith means an increase of vigor, a confiding trust, by which, through the grace of Christ, the soul becomes a conquering power."--"The Ministry of Healing," page 62.  {RH, November 11, 1915 par. 6}
[RH, November 11, 1915 par. 7]          "How often those who trusted the word of God, though in themselves utterly helpless, have withstood the power of the whole world,--Enoch, pure in heart, holy in life, holding fast his faith in the triumph of righteousness against a corrupt and scoffing generation; Noah and his household against the men of his time, men of the greatest physical and mental strength and the most debased in morals; the children of Israel at the Red Sea, a helpless, terrified multitude of slaves, against the mightiest army of the mightiest nation on the globe; David, a shepherd lad, having God's promise of the throne, against Saul, the established monarch, bent on holding fast his power; Shadrach and his companions in the fire, and Nebuchadnezzar on the throne; Daniel among the lions, his enemies in the high places of the kingdom; Jesus on the cross, and the Jewish priests and rulers forcing even the Roman governor to work their will; Paul in chains led to a criminal's death, Nero the despot of a world empire.  {RH, November 11, 1915 par. 7}
[RH, November 11, 1915 par. 8]          "Such examples are not found in the Bible only. They abound in every record of human progress. The Vaudois and the Huguenots. Wyclif and Huss, Jerome and Luther, Tyndale and Knox, Zinzendorf and Wesley, with multitudes of others, have witnessed to the power of God's word against human power and policy in support of evil. These are the world's true nobility. This is its royal line. In this line the youth of youth of today are called to take their places.  {RH, November 11, 1915 par. 8}
[RH, November 11, 1915 par. 9]          "Faith is needed in the smaller no less than in the greater affairs of life. In all our daily interests and occupations, the sustaining strength of God becomes real to us through an abiding trust. . . .  {RH, November 11, 1915 par. 9}
[RH, November 11, 1915 par. 10]          "As a shield from temptation and an inspiration to purity and truth, no other influence can equal the sense of God's presence. 'All things are naked and opened unto the eyes of him with whom we have to do.' He is 'of purer eyes than to behold evil,' and cannot look on iniquity. This thought was Joseph's shield amidst the corruptions of Egypt. To the allurements of temptation his answer was steadfast: 'How can I do this great wickedness, and sin against God?' Such a shield, faith, if cherished, will bring to every soul. . . .  {RH, November 11, 1915 par. 10}
[RH, November 11, 1915 par. 11]          "Through faith in Christ, every deficiency of character may be supplied, every defilement cleansed, every fault corrected, every excellence developed.  {RH, November 11, 1915 par. 11}
[RH, November 11, 1915 par. 12]          "'Ye are complete in him.'  {RH, November 11, 1915 par. 12}
[RH, November 11, 1915 par. 13]          "Prayer and faith are closely allied, and they need to be studied together. In the prayer of faith there is a divine science; it is a science that every one who would make his life work a success must understand. Christ says, 'What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.' He makes it plain that our asking must be according to God's will; we must ask for the things that he has promised, and whatever we receive must be used in doing his will. The conditions met, the promise is unequivocal.  {RH, November 11, 1915 par. 13}
[RH, November 11, 1915 par. 14]          "For the pardon of sin, for the Holy Spirit, for a Christlike temper, for wisdom and strength to do his work, for any gift he has promised, we may ask; then we are to believe that we receive, and return thanks to God that we have received.  {RH, November 11, 1915 par. 14}
[RH, November 11, 1915 par. 15]          "We need look for no outward evidence of the blessing. The gift is in the promise, and we may go about our work assured that what God has promised he is able to perform, and that the gift, which we already possess, will be realized when we need it most."--"Education," pages 254-258.  {RH, November 11, 1915 par. 15}
[RH, November 11, 1915 par. 16]          "We do not value the power and efficacy of prayer as we should. Prayer and faith will do what no power on earth can accomplish. We are seldom, in all respects, placed in the same position twice. We continually have new scenes and new trials to pass through, where past experience cannot be a sufficient guide. . . .  {RH, November 11, 1915 par. 16}
[RH, November 11, 1915 par. 17]          "The temptations to which we are daily exposed make prayer a necessity. Dangers beset every path."  {RH, November 11, 1915 par. 17}
[RH, November 11, 1915 par. 18]          "As workers for God, we must reach men where they are, surrounded with darkness, sunken in vice, and stained with corruption. But while we stay our minds upon him who is our sun and our shield, the evil that surrounds us will not bring one stain upon our garments. As we work to save the souls that are ready to perish, we shall not be put to shame if we make God our trust. Christ in the heart, Christ in the life, this is our safety. The atmosphere of his presence will fill the soul with abhorrence of all that is evil. Our spirit may be so identified with his that in thought and aim we shall be one with him."  {RH, November 11, 1915 par. 18}
[RH, November 11, 1915 par. 19]          "He whose trust is in God will with Paul be able to say, 'I can do all things through Christ which strengtheneth me.' Whatever the mistakes or failures of the past, we may, with the help of God, rise above them. With the apostle we may say:--  {RH, November 11, 1915 par. 19}
[RH, November 11, 1915 par. 20]          "'This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.'"--"The Ministry of Healing," pages 509, 511, 516.                                                    -    {RH, November 11, 1915 par. 20}
[RH, February 16, 1939 par. 1]       February 16, 1939 Letters from Mrs. E. G. White  to Her Children                                                 Volney, Iowa, Dec. 24, 1857.   My Dear Children:            Here we are, twelve miles from Waukon. We have had a tedious time in getting thus far. Yesterday our horses for miles had to plow through snow very deep, but on we came, feeling confident that our mission was of God. Last Monday we could get no food that was fit to eat, and therefore rode in the coldest weather I ever saw, from morning until night, with nothing to eat but one apple. Oh, how thankful I shall be to see home, sweet home, again, and my three dear boys, Henry, Edson, and Willie.  {RH, February 16, 1939 par. 1}
[RH, February 16, 1939 par. 2]          Children, strive to do right, and love the Lord for His merciful kindness to you all. Obey those who have the care of you as you would your parents. Be kind to each other, and yield to each other's wishes. Don't become unsteady. Read the precious word of God.  {RH, February 16, 1939 par. 2}
[RH, February 16, 1939 par. 3]          You should be thankful for your comfortable home. We often suffer with cold on account of unfinished and open houses. Last night we slept in a chamber where there was an opening through the top of the stovepipe. If it had stormed, it would have come direct in our faces. Pray for us. Unless the Lord opens the way for us to return, we may be blocked in with snow, and have to remain all winter.  {RH, February 16, 1939 par. 3}
[RH, February 16, 1939 par. 4]          I hope, dear Henry, that you are a good boy, and are happy in doing right. Continue to strive to be faithful in all things. We received your letter, and were much pleased to hear from you. We think you have made improvements in setting type. Be faithful, children, in all things. The Lord will soon come and take the good and holy to Himself. We want you to live among the pure and holy angels in heaven, and wear a crown of gold, and eat of the tree of life. Trust in the Lord at all times. Listen to the voice of conscience. Love God and you will have His approving smile. What a thought, to have the great God, the maker of the heavens and the earth, to smile upon and love you. Dear children, seek for this, pray for it, live for it.                                                      Your Affectionate Mother.  {RH, February 16, 1939 par. 4}
[RH, November 8, 1956 par. 1]       November 8, 1956 Should Adventists  Join Some New Movement?    By Ellen G. White                                                         Bank's Terrace                                                        Wellington, New Zealand                                                        June 12, 1893            Those who have published the Loud Cry tract have not consulted me upon the subject. They have quoted largely from my writings and put their own construction upon them. They claim to have a special message from God to pronounce the Seventh-day Adventist Church Babylon, proclaim her fall, and call the people of God to come out of her, and try to make the Testimonies substantiate their theory. These publications are misleading minds, and increasing the prejudice already existing, and tend to make it more difficult to get access to them to present the message God has given in warnings to the world of altogether a different character from the ideas presented in these pamphlets.  {RH, November 8, 1956 par. 1}
[RH, November 8, 1956 par. 2]          I arose at half-past two o'clock; I could not sleep; the burden was upon me. The history of the children of Israel urged itself upon my mind, and many points were so clearly pressed upon me that I dared not keep silent. I wrote twenty-three pages between three o'clock and half-past twelve o'clock. My spirit was stirred within me. I felt a burden for the people of God, not only on account of this one production, but because of many such matters which are coming to the people, claiming to be messages from God. "By their fruits ye shall know them."  {RH, November 8, 1956 par. 2}
[RH, November 8, 1956 par. 3]         A number of these pamphlets came to the post office, with instruction to the postmaster to hand them to Seventh-day Adventists. The people of Wellington are full of prejudice. The circulation of D. M. Canright's falsehoods has created prejudice, making it next to impossible to reach the people and everything of this character creates the suspicion that we are working under cover. These pamphlets and telegraph dispatches from Brother C are of a character to confirm these suspicions. All these things are closing the doors of the people against us. The way is being hedged up by just such things.  {RH, November 8, 1956 par. 3}
[RH, November 8, 1956 par. 4]          These men who think they are doing God service are working on the enemy's side, not on God's side. Yesterday I sent twenty-three pages of manuscript to Melbourne to be prepared for circulation among our people. Prior to this I sent a number of pages treating on the same subject. It will not be prepared to go in this month's mail.  {RH, November 8, 1956 par. 4}
[RH, November 8, 1956 par. 5]          A little leaven of false doctrine, under the inspiration of satanic agencies, may work much harm to those who are not rooted and grounded and unmovable in present truth. No one can be safe now unless riveted to the eternal Rock. We have every reason to be grateful and trustful in God. The Lord Jesus knoweth them that are His. He died to save a lost world, and He is gathering out from it an army to serve under His banner. And He will present to Himself a glorious church without spot or wrinkle or any such thing.  {RH, November 8, 1956 par. 5}
[RH, November 8, 1956 par. 6]          I understood that both these men were at the General Conference ［held in Battle Creek, February 17-March 6, 1893］, that is, S and C. Could they not discern there the revealings of the Spirit of God? Could they not see that God was opening the windows of heaven and pouring out a blessing? Why was this? Testimonies had been given correcting and counseling the church and many had made a practical application of the message to the Laodicean Church, and were confessing their sins and repenting in contrition of soul. They were hearing the voice of Jesus, the heavenly Merchantman, "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."  {RH, November 8, 1956 par. 6}
[RH, November 8, 1956 par. 7]          These brethren who claimed to have this wonderful light had the very same work of repentance and confession to do, thus clearing the rubbish from the door of their own hearts, and opening the door of their hearts to welcome the heavenly guest. Had they placed themselves in the channel of light, they would have received the most precious blessings from heaven. They would have seen that the Lord was indeed gracious, manifesting Himself to His people, and that the Sun of Righteousness had risen upon them. This was precious merchandizing actively carried on. The counsel of Christ to the Laodicean Church was being acted upon, and all who were feeling their poverty were buying gold (faith and love), white raiment (the righteousness of Christ), and eyesalve (true spiritual discernment).  {RH, November 8, 1956 par. 7}
[RH, November 8, 1956 par. 8]          Why did not these brethren fall into line, and place themselves in the channel of light? They were poverty stricken and knew it not. They were not working in Christ's lines, were not softened and subdued by His Holy Spirit, and were so blinded that they could not see the strong beams of light that were coming from the throne of God upon His people. They heard not the voice of the true Shepherd. They were listening to the voice of a stranger.  {RH, November 8, 1956 par. 8}
[RH, November 8, 1956 par. 9]          When I consider the infirmities of these misled brethren, I feel deep sorrow of heart that they did not plead with God, "Bless me, O God bless, now I see my error. Thou art communicating to Thy people the richest truths ever committed to mortals. These people are not Babylon; for Thou hast given to them righteousness and peace and Thy joy, that their joy may be full." O why did they not open the door of their heart to Jesus? Why not have removed right there all that obstructs the bright beams of the Sun of Righteousness that they might shine to the world? While God's blessing was penetrating everywhere, while His presence was consecrating and sanctifying souls unto Himself, why did they not place their souls in the channel of light? It was because Satan had cast his hellish shadow athwart their pathway to obstruct every ray of light.  {RH, November 8, 1956 par. 9}
[RH, November 8, 1956 par. 10]          How could they come from that meeting where the power of God was revealed in so marked a manner, and proclaim that the loud cry was that the commandment-keeping people were Babylon. Satan was saying that same thing to Christ when Joshua stood before the angel. Satan was declaring his sins to be so great that he should not be restrained from destroying him. The words of Christ are applicable to these brethren, and to all who advance similar sentiments. "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." Who clothed him with filthy garments? "And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. And the angel of the Lord protested unto Joshua, saying, Thus saith the Lord of Hosts; if thou wilt walk in my 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." The work of Satan is to cover the repentant, believing, commandment-keeping people of God with defiling garments; Jesus Christ commands them to be clothed with His righteousness, garments woven in the loom of heaven.  {RH, November 8, 1956 par. 10}
[RH, November 8, 1956 par. 11]          What have our brethren S and C been doing? If they had been commissioned of God to do this work they would not need to appropriate the writings of Sister White, without consulting her or saying a word to her. If they have so large confidence in the work the Lord has given her to do, why did not they advise with her, and see if this wonderful message was in accordance with the instruction given her of the Lord? Why did they not have wisdom to go to work in the right way?  {RH, November 8, 1956 par. 11}
[RH, November 8, 1956 par. 12]          But theirs is a spurious message, of the same character of similar messages that men have claimed to have of the Lord. It is not as the bright shining of a candle lighted from the divine altar. When the Lord gives His people light it is light. It is not darkness and error, leading directly away from the true light which God has sent to strengthen and bless, and give hope to His people. These men had no right to appropriate the Lord's goods entrusted to His humble servant to trade upon and improve by trading upon them, and to place them in the framework of their errors, making it appear that it was the voice of God from heaven giving the "Loud Cry" that the church, His chosen people, who are keeping His commandments, are Babylon, and His people are called to come out of her.  {RH, November 8, 1956 par. 12}
[RH, November 8, 1956 par. 13]          I have no such message to give; but one of an entirely different character. My work is to seek to save lost, perishing souls, and to teach them as did Paul, who says, "I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ. . . . 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. 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. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock."  {RH, November 8, 1956 par. 13}
[RH, November 8, 1956 par. 14]          Now he brings before them another class: "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears."  {RH, November 8, 1956 par. 14}
[RH, November 8, 1956 par. 15]          In all ages of the world there have been men who think they have a work to do for the Lord, and show no respect for those whom the Lord has been using. They do not make right applications of Scripture, they wrest the Scriptures to sustain their own ideas. Whatever may be the claims of those who draw away from the body to proclaim theories of their own invention, they are in Satan's service, to get up some new device to divert souls from the truth for this time.  {RH, November 8, 1956 par. 15}
[RH, November 8, 1956 par. 16]          Beware of those who arise with a great burden to denounce the church. The chosen ones who are standing and breasting the storm of opposition from the world, and are uplifting the downtrodden commandments of God to exalt them as honorable and holy, are indeed the light of the world.  {RH, November 8, 1956 par. 16}
[RH, November 8, 1956 par. 17]          How dare mortal man pass his judgment upon them, and call the church a harlot, Babylon, a den of thieves, a cage of every unclean and hateful bird, the habitation of devils, making the nations drunk with the wine of her fornication, confederating with the kings and great men of the earth, waxing rich through the abundance of her delicacies, and proclaiming that her sins have reached unto heaven and God hath remembered her iniquities? Is this the message we have to bear to Seventh-day Adventists? I tell you No! God has given no man any such message. Let these men humble their hearts before God, and in true contrition repent that they have even for a time stood by the side of the accuser of the brethren who accused them before God day and night. . . .  {RH, November 8, 1956 par. 17}
[RH, November 8, 1956 par. 18]          It seems almost impossible that anyone who had a genuine experience in the faith should suggest such erroneous applications of Scripture as applicable to God's commandment-keeping people. Supposing this spurious message is the one everyone must hear for this time, "Come out of her, my people," where shall we go to? Where shall we find the purity, goodness, and holiness where we shall be secure? Where is the fold where no wolves will enter?  {RH, November 8, 1956 par. 18}
[RH, November 8, 1956 par. 19]          I tell you, my brethren, the Lord has an organized body through whom He will work. There may be more than a score of Judases among them; there may be a rash Peter who will under circumstances of trial deny his Lord; there may be persons represented by John whom Jesus loved, but he may have a zeal that would destroy men's lives by calling down fire from heaven upon them to revenge an insult to Christ and to the truth. But the great Teacher seeks to give lessons of instruction to correct these existing evils. He is doing the same today with His church. He is pointing out their dangers. He is presenting before them the Laodicean message.  {RH, November 8, 1956 par. 19}
[RH, November 8, 1956 par. 20]          He shows them that all selfishness, all pride, all self-exaltation, all unbelief and prejudice, which lead to resistance of the truth and turn away from the true light, are dangerous, and unless repented of, those who cherish these things will be left in darkness as was the Jewish nation. Let every soul now seek to answer the prayer of Christ. Let every soul echo that prayer in mind, in petitions, in exhortations, that they all may be one even as Christ is one with the Father, and work to this end. In the place of turning the weapons of warfare within our own ranks, let them be turned against the enemies of God and of the truth. Echo the prayer of Christ with your whole heart: "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. . . . I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." Also this prayer which He offers to interpret the process through which His followers are sanctified: "Sanctify them through thy truth."  {RH, November 8, 1956 par. 20}
[RH, November 8, 1956 par. 21]          The door of the heart must be opened to the Holy Spirit, for this is the sanctifier, and the truth is the medium. There must be an acceptance of the truth as it is in Jesus. This is the only genuine sanctification: "Thy word is truth." O read the prayer of Christ for unity, "Keep through thine own name those whom thou hast given me, that they may be one, as we are." The prayer of Christ is not only for those who are now His disciples, but for all those who shall believe on Christ through the words of His disciples, even to the end of the world. Jesus was just about to yield up His life to bring life and immortality to light. Christ, amid His sufferings, and being daily rejected of men, looks down the lines two thousand years to His church which would be in existence in the last days, before the close of this earth's history.  {RH, November 8, 1956 par. 21}
[RH, November 8, 1956 par. 22]          The Lord has had a church from that day, through all the changing scenes of time to the present period, 1893. The Bible sets before us a model church. They are to be in unity with each other, and with God. When believers are united to Christ the living vine, the result is that they are one with Christ, full of sympathy and tenderness and love. When anyone is drawing apart from the organized body of God's commandment-keeping people, when he begins to weigh the church in his human scales, and begins to pronounce judgment against them, then you may know that God is not leading him. He is on the wrong track.  {RH, November 8, 1956 par. 22}
[RH, November 8, 1956 par. 23]          Constantly, men and women are arising who become restless and uneasy, who want to set up some new contrivance; to do some wonderful thing. Satan watches his opportunity to give them something to do in his line. God has given to every man his work. There are opportunities and privileges in the church to help those who are ready to die, and to inspire the church with zeal, but not to tear the church to pieces. There are plenty of opportunities in the church to walk in Christ's lines. If the heart is full of zeal to press on to a deeper sanctification and holiness, then work in that line in all humbleness and devotedness. The church needs freshness and the inspiration of men who breathe in the very atmosphere of heaven, to vitalize the church, notwithstanding the tares are among the wheat.  {RH, November 8, 1956 par. 23}
[RH, November 8, 1956 par. 24]          If good men and humble men will take up their duty just where it is, to help those who are ready to die, they will be a great blessing to the church. There are unconverted men in the church, and if those who are so longing to show their zeal for the Lord will seek these poor souls and work with patience and perseverance to win them to Jesus, God would work with them. "Ye are laborers together with God," not to tear down and destroy, but to restore. "Make straight paths for your feet, lest that which is lame be turned out of the way." There is an abundance of work that is needed to be done in home missions, and in exercising the talents God has given us, for wise improvement. We may become skillful as a tradesman in His business by practice. We want to become skillful in the trade of working to bless souls, learning to save souls. This requires prayer, and earnest, persevering effort, and a willingness to work in a humble way.  {RH, November 8, 1956 par. 24}
[RH, November 8, 1956 par. 25]          If the money that has been needlessly expended in the doing of works that God has not sent men to do at all, had been employed economically in ways that are simple and safe for the progress and upbuilding of Christ's kingdom in the world, instead of helping Satan to cast upon the kingdom of Christ reproach, and clothing His church with filthy garments as Satan is doing, and urging them into false positions by using the reproofs and corrections that God has given them to show them their sin; what a great work would have been laid upon the foundation stone.  {RH, November 8, 1956 par. 25}
[RH, November 8, 1956 par. 26]          "Now 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, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is." I would caution all believers to learn to maintain a godly jealousy over yourselves, lest Satan shall steal your heart away from God, and you slip unconsciously into work in Satan's lines, without perceiving that you have changed leaders, and be found in the treacherous power of a tyrant.  {RH, November 8, 1956 par. 26}
[RH, November 8, 1956 par. 27]          We are as a church to be wide awake, and to work for the erring among us, as laborers together with God. We are furnished with spiritual weapons, mighty to the pulling down of the fortress of the enemy. We are not to hurl the thunderbolts against the church of Christ militant; for Satan is doing all he possibly can in this line, and you who claim to be the remnant of the people of God had better not be found helping him, denouncing, accusing, and condemning. Seek to restore, not to tear down, discourage, and destroy.-- Manuscript 21, 1893.  {RH, November 8, 1956 par. 27}
[RH, February 7, 1957 par. 1]       February 7, 1957 The Need of Self-Surrender    By Ellen G. White         We have the assurance that in this age of the world the Holy Spirit will work with mighty power, unless by our unbelief we limit our blessing, and thus lose the advantages we might obtain. . . .  {RH, February 7, 1957 par. 1}
[RH, February 7, 1957 par. 2]          In times past holy men of old spake as they were moved by the Holy Spirit. In ancient times the prophets searched what the Spirit of God which was in them signified. The Spirit was not then given in power because Jesus was not yet glorified. Dating from the day of Pentecost, the Holy Spirit was to be poured forth on sons and daughters, on servants and handmaidens. In every hill country, every lowland, every valley, humble workmen for the Lord are to be raised up. The divine, sacred influence of the Holy Spirit working in our world is to be as signs and wonders, because God's people are a peculiar people, an holy nation, shining amid moral darkness as living stones in the Lord's building. The weakest and feeblest, if they exercise faith in God, and improve their entrusted powers, will be elevated, refined and perfected in character under the Holy Spirit's working. Humble and contrite, they submit to the moulding and fashioning of the Spirit, and they will know what His eternal fulness means.  {RH, February 7, 1957 par. 2}
[RH, February 7, 1957 par. 3]          We need an enlarged faith. The Lord desires His will to be done in the hearts of all who believe in Him. But many who might be laborers together with God will never be, because they cling to their imperfections of character. One clings to a cherished fault. Still another enjoys his hereditary and cultivated defects, and makes it his lifework to build himself up and glorify himself, until at last he is found to be filled, not with the Holy Spirit, but with self.  {RH, February 7, 1957 par. 3}
[RH, February 7, 1957 par. 4]          The great day of the Lord is right upon us, and God calls for messengers who will be worked by the Holy Spirit, who will not want to work the Spirit. Such messengers will be guided by the Spirit, moulded, refined, and beautified in righteousness because they are willing to be worked. But those who are satisfied to carry with them a vast amount of selfishness, faultfinding, suspicion, distrust, and strife, will be so deceived that they will not know their short measurement. They are filled with their own doings. They have not the least idea of what it means to be crucified with Christ. To humble self is an experience strange to them. Before they can serve God acceptably, self must die. Christ's words, "Ye must be born again," "Except a man be born again, he cannot see the kingdom of God," must come home to them with power.  {RH, February 7, 1957 par. 4}
[RH, February 7, 1957 par. 5]          Nicodemus, to whom these words were addressed, was a master in Israel, a member of the Sanhedrin; and a learned counsellor: yet when Christ told him of the new birth, he said, "How can these things be?" Christ answered, "Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And 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. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."  {RH, February 7, 1957 par. 5}
[RH, February 7, 1957 par. 6]          Why do we not have more of the faith that works by love and purifies the soul? There is a work to be done in every one of our institutions. Genuine conversion is needed, conversion of heart, mind, soul, and body. Self should die daily. Said the great apostle, "Though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Into this work every individual needs to put all the intensity of his entire being. Personal religious experience is needed in every church. Why?--Because those who are not under the working of the Holy Spirit will not stand amid the perils of the last days.  {RH, February 7, 1957 par. 6}
[RH, February 7, 1957 par. 7]          Genuine conversion is needed. . . . God's Word declares, "He that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth." The success of the ministry of Elias was not due to any inherited qualities he possessed, but to the submission of himself to the Holy Spirit, which was given to him as it will be given to all who exercise living faith in God. In his imperfection man has the privilege of linking himself up with God through Jesus Christ.  {RH, February 7, 1957 par. 7}
[RH, February 7, 1957 par. 8]          Candidly and seriously we are to consider the question, Have we humbled ourselves before God, that the Holy Spirit may work through us with transforming power? As children of God, it is our privilege to be worked by His Spirit. When self is crucified, the Holy Spirit takes the broken-hearted ones, and makes them vessels unto honor. They are in His hands as clay in the hands of the potter. Jesus Christ will make such men and women superior in mental, physical, and moral power. The graces of the Spirit will give solidity to the character. They will exert an influence for good because Christ is abiding in the soul.  {RH, February 7, 1957 par. 8}
[RH, February 7, 1957 par. 9]          Unless this converting power shall go through our churches, unless the revival of the Spirit of God shall come, all their profession will never make the members of the church Christians. There are sinners in Zion who need to repent of sins that have been cherished as precious treasures. Until these sins are seen, and thrust from the soul, until every faulty, unlovely trait of character is transformed by the Spirit's influence, God cannot manifest Himself in power. There is more hope for the open sinner than for the professedly righteous who are not pure, holy, and undefiled.  {RH, February 7, 1957 par. 9}
[RH, February 7, 1957 par. 10]          I am instructed to bear a message to those who minister by holding forth the Word of God to others. You must be converted. This is surely what you need. The spiritual anointing of the Lord will never come to self-sufficient men and women. Many who are in God's service, proclaiming the truth by pen and voice, are not worked by the Holy Spirit. Self has grown to large proportions. Until the soul is emptied of self and the Holy Spirit takes possession, you will be unready for the coming of Christ. You will certainly be weighed in the golden scales of the heavenly sanctuary and be found wanting.  {RH, February 7, 1957 par. 10}
[RH, February 7, 1957 par. 11]          God's promise is to us and to our children, and to all that are afar off, even as many as the Lord our God shall call. We may claim this promise for ourselves, and receive the Holy Spirit in His fulness. Then shall not we who preach the word be clothed with the power of God? Shall we not be in truth His messengers?  {RH, February 7, 1957 par. 11}
[RH, February 7, 1957 par. 12]          Who is willing to take himself in hand? Who is willing to lay his finger upon his cherished idols of sin, and allow Christ to purify the temple by casting out the buyers and sellers? Who is prepared to allow Jesus to enter the soul and cleanse it from every thing that tarnishes or corrupts? The standard is, "Be ye therefore perfect, even as your Father which is in heaven is perfect." God calls upon men and women to empty their hearts of self. Then His Spirit can find unobstructed entrance. Stop trying to do the work yourself. Ask God to work in and through you until the words of the apostle become yours: "I live; ye not I, but Christ liveth in me."  {RH, February 7, 1957 par. 12}
[RH, February 7, 1957 par. 13]          The whole being must hunger and thirst after righteousness. The soul's desire must be to be drawn to God, to be bent in perfect conformity to His will. Then the cold, hard heart will be melted by the grace and love of God, which will appear in power. God will be glorified through the human instrumentalities. Self is the great hindrance to this work. . . .  {RH, February 7, 1957 par. 13}
[RH, February 7, 1957 par. 14]          "From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. . . . Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up."  {RH, February 7, 1957 par. 14}
[RH, February 7, 1957 par. 15]          "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 intreated, 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." These lessons every church member should learn. There is need of close self-examination in the light of the word of God, that we may do the work essential to be done.  {RH, February 7, 1957 par. 15}
[RH, February 7, 1957 par. 16]          Having complied with the word of God, do not depend on your feelings for evidence of acceptance with God. "Faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). If you have complied with the conditions, believe God, whether or not you feel any different. Christ declared, "As the Father gave me commandment, even so I do. . . . If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." Let all who understand the abiding claims of the law of God, yield implicit obedience to every requirement given in the Word. The convictions of the Holy Spirit are warnings which it is dangerous to disregard.  {RH, February 7, 1957 par. 16}
[RH, February 7, 1957 par. 17]                                   The Two Houses          Christ declares that those who do His words are like a man who built his house upon a rock. This house the tempest and flood could not sweep away. Those who do not do Christ's words are like the man who built his house upon the sand. Storm and tempest beat upon that house, and it fell, and great was the fall of it. It was an entire wreck. The result of professing to keep the law of God, yet walking contrary to the principles of that law, is seen in the wrecked house. Those who make a profession while failing to obey cannot stand the storm of temptation. One act of disobedience weakens the power to see the sinfulness of the second act. One little disregard of a "Thus saith the Lord" is sufficient to stop the promised blessing of the Holy Spirit. By disobedience the light once so precious becomes obscure. Satan takes charge of the mind and soul, and God is greatly dishonored.  {RH, February 7, 1957 par. 17}
[RH, February 7, 1957 par. 18]          "If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword." These words are true. Exact obedience is required, and those who say that it is not possible to live a perfect life throw upon God the imputation of injustice and untruth.  {RH, February 7, 1957 par. 18}
[RH, February 7, 1957 par. 19]          "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." A neglect to feed the hunger of the soul leaves it weak and strengthless, unable to do the will of God. The life of such a one is like the barren fig tree, destitute of fruit. Rely upon no human being for words of comfort. Seek the Lord most earnestly, while you read His rich promises and apply them. Then you will not be consumers but providers.  {RH, February 7, 1957 par. 19}
[RH, February 7, 1957 par. 20]          The indwelling Saviour is always revealed by the words. The Holy Spirit does not abide in the heart of the man who is peevish if others do not grasp his ideas and plans, which appear to him to be the sum and substance of everything desirable. From the lips of such a man there come scathing remarks, which grieve the Holy Spirit away, and produce attributes which are satanic rather than divine. The Lord would have those connected with His work speak at all times with the meekness of Christ. If you are provoked, do not become impatient. Manifest the gentleness of which Christ has given an example in His precious life. Christ took our nature that He might set us an example, showing those who receive Him the fruit they must bear.  {RH, February 7, 1957 par. 20}
[RH, February 7, 1957 par. 21]          The Lord requires those who serve Him to show by word and action that they are sons of God. To show by the daily life that we are members of the royal family, children of the heavenly King, is of more value in God's sight than all learning, all wisdom, all high attainments. Any other course of action is dishonesty to the family of God, and will certainly be divorced from it.  {RH, February 7, 1957 par. 21}
[RH, February 7, 1957 par. 22]          When a man is filled with the Holy Spirit, the more severely he is tested and tried, the more clearly he proves that he is a true representative of Christ in word, in spirit, in action. Christ declares, "He that believeth on me, the words that I do shall he do also; and greater works than these shall he do; because I go unto my Father." What is the promise to every true believer?--"Ye shall receive power, after that the Holy Ghost is come upon you." Might we not better, my brethren and sisters, take ourselves to task for our unlikeness to Christ? He says, "Ye are my witnesses." What kind of witnesses are we for truth and righteousness? Are we striving with all our God-given powers to reach the measure of the stature of men and women in Christ? Are we seeking for His fulness, ever reaching higher and higher, trying to attain to the perfection of His character?  {RH, February 7, 1957 par. 22}
[RH, February 7, 1957 par. 23]          When God's servants reach this point, they will be sealed in their foreheads. The recording angel will declare, "It is done." They will be complete in Him whose they are by creation and by redemption.  {RH, February 7, 1957 par. 23}
[RH, February 7, 1957 par. 24]          There is nothing in the natural world that has life but what grows and produces fruit. And in the spiritual world there is no life without growth in grace. Spiritual impulse is not growth. Impulse is feeling, and to depend on feeling is to be as changeful as circumstances. The professed Christian who does not draw life from Christ's life is not a doer of the word. He is a paralyzed member, only connected in name with the body. At times fitful, convulsive movements will be seen, with no permanent activity. Let no one think that the grace of Christ inspires these shortlived, impulsive actions.  {RH, February 7, 1957 par. 24}
[RH, February 7, 1957 par. 25]          Many people are the subjects of impressions which are not liable. Many have what they think are good impressions, wonderful exaltation of feeling, but the life does not represent an abiding Christ. They do not draw life from the source of all life. They are not drinking of the living water, which springs up into eternal life. God's grace is the living water of which we must drink. It quickens the whole being into spiritual life, the life of the Son of God.  {RH, February 7, 1957 par. 25}
[RH, February 7, 1957 par. 26]          Personal religion means perfect conforming to the life of Christ. When we possess this religion, we shall show sound, spiritual growth, because we are partakers of the divine nature, having escaped the corruption that is in the world through lust. Advance, is the watchword. There are no idlers in the Lord's vineyard. We must be laborers together with God, else we shall fail in the work of overcoming, and our irreligious influence will cause other souls to fail. No soul is lost that does not draw other souls down with it. Let every one who names the name of Christ depart from all iniquity, that Christ may not be ashamed of us.  {RH, February 7, 1957 par. 26}
[RH, February 7, 1957 par. 27]          In the name of Jesus Christ of Nazareth, I appeal to church members to arise and closely criticize themselves. Feel that this work is so important that you cannot engage in criticizing others. Reveal an indwelling Saviour. Then you will understand what it means to be a true missionary. You will bring a Christlike intensity into your work, and many souls will be saved through your earnest prayers and interested labors.--Manuscript 148, 1899.  {RH, February 7, 1957 par. 27}
[RH, March 20, 1958 par. 1]       March 20, 1958 Simplicity in Dress    By Ellen G. White         As I have seen many Sabbathkeeping Adventists becoming worldly in thought, conversation, and dress, my heart has been saddened. The people who claim to believe that they have the last message of mercy to give to the world, are attracted by worldly fashions, and make great exertions to follow them as far as they think their profession of faith allows them to go. Worldly dress among our people is so noticeable that unbelievers frequently remark, "In their dress you cannot distinguish them from the world." This we know to be true, although there are many exceptions.  {RH, March 20, 1958 par. 1}
[RH, March 20, 1958 par. 2]          Those who meet the world's standard are not few in numbers. We are grieved to see that they are exerting an influence, leading others to follow their example. When I see those who have named the name of Christ, aping the fashions introduced by worldlings, I have the most painful reflections. Their lack of Christlikeness is apparent to all. In the outward adorning there is revealed to worldlings as well as to Christians an absence of the inward adorning, the ornament of a meek and quiet spirit, which in the sight of God is of great price.  {RH, March 20, 1958 par. 2}
[RH, March 20, 1958 par. 3]          For years our hearts have felt sad over this matter. Errors on the point of dress in Battle Creek, the great heart of the work, affect the whole body. At that important post are some of our most important institutions--the publishing house, where the truth is printed and scattered to the world; the college, for our youth; and the health institute, now bearing the name of a sanitarium, in which reform is taught and practiced. Parents send their children from the different States to Battle Creek, feeling a sense of security in regard to them because of the moral and religious influences prevailing in these institutions.  {RH, March 20, 1958 par. 3}
[RH, March 20, 1958 par. 4]          The Garden of Eden was created by God. He made it a beautiful and holy place. But Satan found entrance to the Garden, leaving his slimy trail of sin and disobedience. Battle Creek is not a place from which either the tempter or defective human beings are excluded. The tempter and the tempted have access to Battle Creek. We are sorry to say that pride, vanity, and love of display are evident, testifying to all beholders that some at least care more for outward dress than for the heavenly adornment.  {RH, March 20, 1958 par. 4}
[RH, March 20, 1958 par. 5]          Superfluous tucks, ruffles, and ornaments of any kind should be avoided as contradictory to our profession of faith as followers of the meek and lowly Jesus. Frequently the trimmings of a dress cost more than the material for the dress itself. We warn our Christian sisters against the tendency to make their dresses according to worldly styles, thus attracting attention. The house of God is profaned by the dress of professedly Christian women of today. A fantastic dress, a display of gold chains and gaudy laces, is a certain indication of a weak head and a proud heart.  {RH, March 20, 1958 par. 5}
[RH, March 20, 1958 par. 6]          In order to follow in the wake of fashion, many of our youth incur expenses which their condition in life does not justify. Children of poor parents seek to dress as do those who are wealthy. Parents tax their purses and their God-given time and strength in making and remodeling clothing to satisfy the vanity of their children. If our sisters who have abundance of means would regulate their expenditures, not in accordance with their wealth, but with regard to their responsibility to God, as wise stewards of the means entrusted to them, their example would do much to stay this evil now existing among us.  {RH, March 20, 1958 par. 6}
[RH, March 20, 1958 par. 7]          Satan stands in the background, devising the fashions which lead to extravagance in the outlay of means. In forming the fashions of the day, he has a fixed purpose. He knows that time and money which are devoted to meet the demands of fashion will not be used for higher, holier objects. Precious time is wasted in keeping pace with ever-changing and never-satisfying fashions. No sooner is one style introduced than new styles are devised, and then, in order for fashionable persons to remain fashionable, the dress must be remodeled. Thus professing Christians, with divided hearts, waste their time, giving to the world nearly all their energies.  {RH, March 20, 1958 par. 7}
[RH, March 20, 1958 par. 8]          This entirely unnecessary burden is taken up and willingly borne by our sisters. Half of their burdens come from an attempt to follow the fashions; yet they eagerly accept the yoke, because fashion is the god they worship. They are as truly held in shackles of bondage as is the veriest slave; and yet they talk of independence! They do not know the first principles of independence. They have no mind or taste or judgment of their own.  {RH, March 20, 1958 par. 8}
[RH, March 20, 1958 par. 9]          Satan is wonderfully successful in infatuating minds with the ever-varying styles of dress. He knows that while the minds of women are continually filled with a feverish desire to follow fashion, their moral sensibilities are weak, and they cannot be aroused to realize their true spiritual condition. They are worldly, without God, without hope.  {RH, March 20, 1958 par. 9}
[RH, March 20, 1958 par. 10]          We do not discourage taste and neatness in dress. Correct taste in dress is not to be despised or condemned. While needless ruffles, trimmings, and ornaments should be left off, we encourage our sisters to obtain good, durable material. Nothing is gained in trying to save means by purchasing cheap fabrics. Let the clothing be plain and neat, without extravagance or display.  {RH, March 20, 1958 par. 10}
[RH, March 20, 1958 par. 11]          Young ladies who break away from slavery to fashion will be ornaments in society. The one who is simple and unpretending in her dress and in her manners shows that she understands that a true lady is characterized by moral worth. How charming, how interesting, is simplicity in dress, which in its comeliness can be compared with the flowers of the field!  {RH, March 20, 1958 par. 11}
[RH, March 20, 1958 par. 12]          When I see Christian women leading out in temperance campaigns, presenting to the liquor inebriate a pledge to abstain from all intoxicating drinks, I think it would also be well for them to present to every Christian woman a pledge to abstain from all needless display and extravagance in dress; for the bondage of a woman to fashion is usually as great as is the bondage of a liquor inebriate to his appetite. By dressing simply, thus saving time and means, Christian women can do more to encourage and sustain the cause of temperance than by anything else. The means thus saved will clothe the destitute, feed the hungry, and close a most effectual door against the temptation of drunkenness.  {RH, March 20, 1958 par. 12}
[RH, March 20, 1958 par. 13]          Pride of dress is not a small matter, but a serious evil. It causes time, thought, and money to be spent in the decoration of the body, while the culture of the heavenly graces is neglected. Precious hours that our Saviour has exhorted us to devote to prayer and the study of the Scriptures are given to an unnecessary preparation of apparel for outward display. By and by there will be a sad reckoning of the waste of our Lord's goods in needless display.  {RH, March 20, 1958 par. 13}
[RH, March 20, 1958 par. 14]          Those who practice simplicity in dress have time to visit the afflicted, and are better prepared to pray with and for them. On every Christian man and woman rests the solemn duty of regulating and contracting personal expenses, that by so doing they may be able to help the needy, feed the hungry, and clothe the naked.--Manuscript 106, 1901.  {RH, March 20, 1958 par. 14}
[RH, June 25, 1959 par. 1]       June 25, 1959 Proper Use of the Testimonies  on Health Reform    By Ellen G. White         I fully believe that the end of all things is at hand, and every power that God has given us should be employed in the very wisest and highest service to God. The Lord has brought out a people from the world to fit them not only for a pure and holy heaven but to prepare them through the wisdom He shall give them to be colaborers with God in preparing a people to stand in the day of God.  {RH, June 25, 1959 par. 1}
[RH, June 25, 1959 par. 2]          Great light has been given upon health reform, but it is essential for all to treat this subject with candor and to advocate it with wisdom. In our experience we have seen many who have not presented health reform in a manner to make the best impression upon those whom they wish would receive their views. The Bible is full of wise counsel, and even the eating and drinking receive proper attention. The highest privilege that man can enjoy is to be a partaker of the divine nature, and faith that binds us in strong relationship to God will so fashion and mold mind and conduct that we become one with Christ. No one should through intemperate appetite so indulge his taste as to weaken any of the fine works of the human machinery and thus impair the mind or the body. Man is the Lord's purchased possession.  {RH, June 25, 1959 par. 2}
[RH, June 25, 1959 par. 3]          If we are partakers of the divine nature, we will live in communion with our Creator and value all of God's work which led David to exclaim, "I am fearfully and wonderfully made." Psalms 139:14. We will not consider the organs of the body our own property, as if we had created them. All the faculties God has given to the human body are to be appreciated. "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.  {RH, June 25, 1959 par. 3}
[RH, June 25, 1959 par. 4]         We are not to treat unwisely one faculty of mind, soul, or body. We cannot abuse any of the delicate organs of the human body without having to pay the penalty because of transgression of nature's laws. Bible religion brought into practical life insures the highest culture of the intellect.  {RH, June 25, 1959 par. 4}
[RH, June 25, 1959 par. 5]          Temperance is exalted to a high level in the Word of God. Obeying His Word, we can rise higher and still higher. The danger of intemperance is specified. The advantage to be gained by temperance is laid open before us all through the Scriptures. The voice of God is addressing us, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Matthew 5:48.  {RH, June 25, 1959 par. 5}
[RH, June 25, 1959 par. 6]          The example of Daniel is presented for us to study carefully and learn the lessons that God has for us to learn in this example given us in sacred history.  {RH, June 25, 1959 par. 6}
[RH, June 25, 1959 par. 7]          We wish to present temperance and health reform from a Bible standpoint, and to be very cautious not to go to extremes in abruptly advocating health reform. Let us be careful not to graft into health reform one false shoot according to our own peculiar overstrained ideas and weave into it our own strong traits of character making these as the voice of God, and passing judgment on all who do not see as we do. It takes time to educate away from wrong habits.  {RH, June 25, 1959 par. 7}
[RH, June 25, 1959 par. 8]          Questions are coming in from brethren and sisters making inquiries in regard to health reform. Statements are made that some are taking the light in the testimonies upon health reform and making it a test. They select statements made in regard to some articles of diet that are presented as objectionable--statements written in warning and instruction to certain individuals who were entering or had entered on an evil path. They dwell on these things and make them as strong as possible, weaving their own peculiar, objectionable traits of character in with these statements, and carry them with great force, thus making them a test and driving them where they do only harm.  {RH, June 25, 1959 par. 8}
[RH, June 25, 1959 par. 9]          The meekness and lowliness of Christ is wanting. Moderation and caution are greatly needed, but they have not these desirable traits of character. They need the mold of God upon them. And such persons may take health reform and do great harm with it in prejudicing minds so that ears will be closed to the truth.  {RH, June 25, 1959 par. 9}
[RH, June 25, 1959 par. 10]          Health reform, wisely treated, will prove an entering wedge where the truth may follow with marked success. But to present health reform unwisely, making that subject the burden of the message, has served to create prejudice with unbelievers and to bar the way to the truth, leaving the impression that we are extremists. Now the Lord would have us wise and understanding as to what is His will. We must not give occasion for us to be regarded as extremists. This will place us and the truth God has given us to bear to the people at a great disadvantage. Through weaving in unconsecrated self, that which we are ever to present as a blessing becomes a stumbling block.  {RH, June 25, 1959 par. 10}
[RH, June 25, 1959 par. 11]          We see those who will select from the testimonies the strongest expressions and, without bringing in or making any account of the circumstances under which the cautions and warnings are given, make them of force in every case. Thus they produce unhealthy impressions upon the minds of the people. There are always those who are ready to grasp anything of a character which they can use to rein up people to a close, severe test, and who will work elements of their own characters into the reforms. This, at the very outset, raises the combativeness of the very ones they might help if they dealt carefully, bearing a healthful influence which would carry the people with them. They will go at the work, making a raid upon the people. Picking out some things in the testimonies, they drive them upon every one, and disgust rather than win souls. They make divisions when they might and should make peace.  {RH, June 25, 1959 par. 11}
[RH, June 25, 1959 par. 12]          I have been shown the danger of families that are of an excitable temperament, the animal predominating. Their children should not be allowed to make eggs their diet, for this kind of food--eggs and animal flesh--feeds and inflames the animal passions. This makes it very difficult for them to overcome the temptation to indulge in the sinful practice of self-abuse which in this age is almost universally practiced. This practice weakens the physical, mental, and moral powers and bars the way to everlasting life.  {RH, June 25, 1959 par. 12}
[RH, June 25, 1959 par. 13]          Some families were shown me as in a deplorable condition. Because of this debasing sin, they are where the truth of God can not find access to heart or mind. This practice leads to deception, to falsehood, to licentious practices, and to the corrupting and polluting of other minds, even of very young children. The habit once formed is more difficult to overcome than the appetite for liquor or for tobacco.  {RH, June 25, 1959 par. 13}
[RH, June 25, 1959 par. 14]          These evils, so prevalent, led me to make the statements that I have made. The special reproofs were presented in warning to others; thus they come before other families than the very individuals corrected and reproved. But let the testimonies speak for themselves. Let not individuals gather up the very strongest statements, given for individuals and families, and drive these things because they want to use the whip and to have something to drive. Let these active, determined temperaments take the Word of God and the testimonies, which present the necessity of forbearance and love and perfect unity, and labor zealously and perseveringly. With their own hearts softened and subdued by the grace of Christ, with their own spirits humble and full of the milk of human kindness, they will not create prejudice, neither will they cause dissension and weaken the churches.  {RH, June 25, 1959 par. 14}
[RH, June 25, 1959 par. 15]          The question whether we shall eat butter, meat, or cheese is not to be presented to any one as a test, but we are to educate and to show the evils of the things that are objectionable. Those who gather up these things and drive them upon others do not know what work they are doing. The Word of God has given tests to His people. The keeping of God's holy law, the Sabbath, is a test, a sign between God and His people throughout their generations forever. Forever this is the burden of the third angel's message--the commandments of God and the testimony of Jesus Christ.  {RH, June 25, 1959 par. 15}
[RH, June 25, 1959 par. 16]          Tea, coffee, tobacco, and alcohol we must present as sinful indulgences. We cannot place on the same ground, meat, eggs, butter, cheese and such articles placed upon the table. These are not to be borne in front, as the burden of our work. The former--tea, coffee, tobacco, beer, wine, and all spirituous liquors--are not to be taken moderately, but discarded. The poisonous narcotics are not to be treated in the same way as the subject of eggs, butter, and cheese. In the beginning animal food was not designed to be the diet of man. We have every evidence that the flesh of dead animals is dangerous because of disease that is fast becoming universal, because of the curse resting more heavily in consequence of the habits and crimes of man. We are to present the truth. We are to be guarded how to use reason and select those articles of food that will make the very best blood and keep the blood in an unfevered condition.--Manuscript 5, 1881.  {RH, June 25, 1959 par. 16}
[RH, August 13, 1959 par. 1]       August 13, 1959 How to Study the Bible    By Ellen G. White         Let the seeker for truth who accepts the Bible as the inspired word of God, lay aside every previous idea, and take that word in its simplicity. He should renounce every sinful practice, and enter the Holy of Holies with heart softened and subdued, ready to listen to what God says.  {RH, August 13, 1959 par. 1}
[RH, August 13, 1959 par. 2]          Do not carry your creed to the Bible, and read the Scriptures in the light of that creed. If you find that your opinions are opposed to a plain "Thus saith the Lord," or to any command or prohibition He has given, give heed to the Word of God rather than to the sayings of men. Let every controversy or dispute be settled by "It is written."  {RH, August 13, 1959 par. 2}
[RH, August 13, 1959 par. 3]          The mistake made by the Roman Catholic is that he reads the Bible in the light of the priests and rulers of the church, the early fathers, or other Catholic expositors. Laying aside all creeds or articles prescribed by any church, we are to read the Bible as the word of God to us. The Light of the world will enable us to distinguish between truth and antagonistic errors.  {RH, August 13, 1959 par. 3}
[RH, August 13, 1959 par. 4]          Let the heart be softened and subdued by the spirit of prayer before the Bible is read. Truth will triumph when the spirit of truth cooperates with the humble Bible student. How precious the thought that the Author of truth still lives and reigns. Ask Him to impress your minds with the truth. Your searching of the Scriptures will then be profitable. Christ is the great Teacher of His followers, and He will not leave you to walk in darkness.  {RH, August 13, 1959 par. 4}
[RH, August 13, 1959 par. 5]          The Bible is its own interpreter. With beautiful simplicity, one portion connects itself with the truth of another portion, until the whole Bible is blended in one harmonious whole. Light flashes forth from one text to illuminate some portion of the Word that has seemed more obscure.  {RH, August 13, 1959 par. 5}
[RH, August 13, 1959 par. 6]          Those who with humility of heart search the Scriptures, with a sincere desire to know and obey the truth will not be left to walk in darkness. Jesus says, I am the Way, the Truth, and the Life. The whole Bible is a revelation of Christ. But you may read the Scriptures from morning till night, and unless you humbly submit your will to the will of God, you cannot receive a saving knowledge of the gospel. As you see the truth plainly stated, lay aside every false position, however dear it may be to the selfish heart. Some will take a text, wrest it from its true bearing, and force it into service to sustain some preconceived opinion. By linking together isolated passages of Scripture, they may deceive others. But what appears to be Bible proof for their position is no proof whatever; for the scriptures are not used in their true setting. In this way error is often magnified, and truth diminished. Those who thus wrest the scriptures to sustain error, greatly dishonor God, and in the day of judgment, they will be held responsible for the disobedience of those who through their sophistries have been led to disregard the divine law.  {RH, August 13, 1959 par. 6}
[RH, August 13, 1959 par. 7]          Those who desire to know the truth concerning the Sabbath of the Lord are not left to the guidance of uncertain suppositions. But let them not depend upon the teachings of the fathers, or any other human agency, but upon the words spoken by the Creator of the heavens and the earth. The Bible is the inspired word of God. In it are to be found the laws of heaven. And from the Bible alone can we learn the truth regarding the Sabbath. God's word is plain. The fourth commandment is definite and explicit, and reveals the divine origin of the Sabbath. And further, the Lord said to Moses:  {RH, August 13, 1959 par. 7}
[RH, August 13, 1959 par. 8]          "Speak thou . . . unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed" (Exodus 31:13-17).  {RH, August 13, 1959 par. 8}
[RH, August 13, 1959 par. 9]          May the Lord help us to seek Him with the whole heart, that we may find Him. He will not be trifled with. Those who, though having opportunity to find the true path, presumptuously depart from it will some day when too late, realize their terrible mistake. Eternal life is for those only who continue to obey God. For them Christ has purchased salvation. "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (John 1:12).  {RH, August 13, 1959 par. 9}
[RH, August 13, 1959 par. 10]          "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (John 5:39).  {RH, August 13, 1959 par. 10}
[RH, August 13, 1959 par. 11]          When Jesus told His followers to search the Scriptures, He referred to the Old Testament Scriptures; for the New Testament was still unwritten. The Bible is made up of many parts--history, biography, song and praise, prayer, and prophecy. But all is inspired of God, and "is profitable for doctrine, for reproof, for correction, for instruction in righteousness." In the term "scripture" is included the whole treasure house of revelation and knowledge, in whatever form it is given.  {RH, August 13, 1959 par. 11}
[RH, August 13, 1959 par. 12]          Let no one seek to limit the circulation of the Scriptures. God speaks through various channels, and the sacred truths are to be sought as the miner seeks for gold. God has promised that He will guide all who desire to be taught into all truth.  {RH, August 13, 1959 par. 12}
[RH, August 13, 1959 par. 13]          The Bible is the greatest educational book in the world, and should be used in every school. Whatever their previous education or conceptions, to many minds the simple reading of God's Word will bring conviction, and even though in many cases the Word may be misapplied and misinterpreted, yet in after years, many because of what they can remember of its teachings may be able to distinguish between truth and error. Let us not be numbered with those who seek to limit the circulation of the Scriptures.--Undated manuscript 142.  {RH, August 13, 1959 par. 13}
[RH, August 13, 1959 par. 14]          If you read the Bible carefully, you will see what reformation is needed in yourself in order for you to be a faithful shepherd of the flock of Christ. Compare scripture with scripture, and then open your own heart. Gain light yourself and then from an experimental knowledge, you can set before the people of God what constitutes Christian character. The power of the Holy Spirit will accompany your words if your own life is a representation of the truth which sanctifies the character; for you will then be a living epistle known and read of all men. . . .  {RH, August 13, 1959 par. 14}
[RH, August 13, 1959 par. 15]          The natural man always remains the same. He is what hereditary tendencies, nationality, education, and circumstances have made him. But when the natural man is changed by the grace of Christ, then the transformation is seen in the new man, the new heart, new purposes, new impulses. The word of Christ is received which is spirit and life; then we eat the flesh, and drink the blood of the Son of God. Then there is fruit in the heart, fruit in the lips, fruit in the character. Some bearing thirty, some sixty, and some one hundred fold.--Letter 13, 1888.  {RH, August 13, 1959 par. 15}
[RH, August 13, 1959 par. 16]          All who engage in this work as colaborers with Christ must not only be willing to preach the truth, but to practice it. Of the professedly learned and pious people of His day Christ said, "Ye are both ignorant of the scriptures and of the power of God. Ye teach for doctrine the commandments of men." He longed to fill the whole nation with the spirit of His mission of love, that they might unite with Him in the work of saving the world. The Holy Spirit would now come to our workers if they would earnestly seek for it. There will be no change made in the divine economy in order to bring around marked changes in the religious world. Men and women must arise to the emergency; they must receive the golden oil, the divine communication in rich blessings. This will enable them to arise and shine, because their light has come, and the glory of the Lord has risen upon them.  {RH, August 13, 1959 par. 16}
[RH, August 13, 1959 par. 17]          Those who claim to believe the Word of God, and yet cherish their own hereditary and cultivated traits of character, are the greatest stumbling blocks we shall meet as we present the grand, holy truths for this time. Those who believe present truth are to practice the truth, live the truth. They are to study the Word and eat the Word, which means eating the flesh and drinking the blood of the Son of God. They are to bring that Word, which is spirit and life, into their daily, practical life. It is the bread from heaven, and it will give life to the world. Power will be given to every man and woman who will eat of the bread that came down from heaven. Oh, cannot we take this in? Cannot we comprehend it? Why is our imagination so dull? "This is the will of him that sent me," said Christ, "that every one ［how comprehensive, how far-reaching］ that seeth the Son, and believeth on him may have everlasting life; and I will raise him up at the last day." If this, the life of Christ, be in us, what may we not accomplish in His name? "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name."  {RH, August 13, 1959 par. 17}
[RH, August 13, 1959 par. 18]          Christian culture will follow the labors of every soul who will practice the truth conscientiously under all circumstances. But there is altogether too much skimming over the surface. There is a mine of precious ore, hitherto only in the possession of a very few. A careful and thorough digging will put us in possession of untold resources, represented as the golden oil, emptied from the two olive trees, into the golden pipes, and from them into the golden bowls, to pour forth and enrich others.  {RH, August 13, 1959 par. 18}
[RH, August 13, 1959 par. 19]          We are in great need of large-hearted, level-headed men, who are true Christians, and who will show that they are feeding upon the Word of God, at home and abroad. Those of our faith and not of our faith will take knowledge of these men that they have been with Jesus and learned of Him. They will see that they are yoked up with Christ, and are drawing with Him, that they are apt scholars learning of Him His meekness and lowliness of heart. These will not complain of the yoke of Christ or murmur when lifting His burdens. They will march cheerfully forward, singing, yes, making melody to God in their hearts. The yoke of Christ is easy, and His burden is light.  {RH, August 13, 1959 par. 19}
[RH, August 13, 1959 par. 20]          Oh, it makes every difference with those who study the Scriptures as to what and how they shall understand the Word, whether they eat it or not. The Word of God, if eaten, will give spiritual sinew and muscle. Those who eat and digest this Word will practice it. Their eyes, anointed with the heavenly eye salve will see other lessons in the Holy Word than those seen by readers whose hearts are not cleansed, refined, and elevated. Under the working of the Holy Spirit the conscience will recognize a pure, high standard of righteousness that puts to shame the low, cheap ideas of the surface reader, whose mind is corrupted with sin. They see that the doers of the Word alone are justified before God. Those who hear and fail to do are in no wise better, morally or spiritually, for hearing. Those who will deny self, and make any and every sacrifice for Christ's sake will be able to teach because their precept and example harmonize.--Letter 34, 1896.  {RH, August 13, 1959 par. 20}
[RH, August 20, 1959 par. 1]       August 20, 1959 The Grace of Courtesy    By Ellen G. White         Those who work for Christ are to be pure, upright, and trustworthy, and they are also to be tender-hearted, compassionate, and courteous. There is a charm in the intercourse of those who are truly courteous. Kind words, pleasant looks, a courteous demeanor, are of inestimable value. Uncourteous Christians, by their neglect of others, show that they are not in union with Christ. It is impossible to be in union with Christ and yet be uncourteous.  {RH, August 20, 1959 par. 1}
[RH, August 20, 1959 par. 2]          What Christ was in His life on this earth, that every Christian should be. He is our example, not only in His spotless purity but in His patience, gentleness, and winsomeness of disposition. He was a firm as a rock where truth and duty were concerned, but He was invariably kind and courteous. His life was a perfect illustration of true courtesy. He had ever a kind look and a word of comfort for the needy and oppressed.  {RH, August 20, 1959 par. 2}
[RH, August 20, 1959 par. 3]          His presence brought a purer atmosphere into the home, and His life was as leaven working amid the elements of society. Harmless and undefiled, He walked among the thoughtless, the rude, the uncourteous; amid the unjust publicans, the unrighteous Samaritans, the heathen soldiers, the rough peasants, and the mixed multitude. He spoke a word of sympathy here, and a word there, as He saw men weary, and compelled to bear heavy burdens. He shared their burdens, and repeated to them the lessons He had learned from nature of the love, the kindness, the goodness of God.  {RH, August 20, 1959 par. 3}
[RH, August 20, 1959 par. 4]          He sought to inspire with hope the most rough and unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as children of God.  {RH, August 20, 1959 par. 4}
[RH, August 20, 1959 par. 5]          Though He was a Jew, Christ mingled with the Samaritans, setting at naught the Pharisaic customs of His nation. In face of their prejudices, He accepted the hospitality of this despised people. He slept under their roofs, ate with them at their tables, partaking of the food prepared and served by their hands--and taught in their streets, and treated them with the utmost kindness and courtesy.  {RH, August 20, 1959 par. 5}
[RH, August 20, 1959 par. 6]          Jesus sat as an honored guest at the table of the publicans, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence. Upon their thirsty souls His words fell with blessed, life-giving power. New impulses were awakened, and the possibility of a new life opened to these outcasts of society.  {RH, August 20, 1959 par. 6}
[RH, August 20, 1959 par. 7]          The love of Christ mellows the heart and smooths all roughness from the disposition. Let us learn from Him how to combine a high sense of purity and integrity with sunniness of temperament. A kind, courteous Christian is the most powerful argument in favor of the gospel that can be produced.  {RH, August 20, 1959 par. 7}
[RH, August 20, 1959 par. 8]          The conduct of some professing Christians is so lacking in kindness and courtesy that their good is evil spoken of. Their sincerity may not be doubted, their uprightness may not be questioned. But sincerity and uprightness will not atone for a lack of kindness and courtesy. Such ones need to realize that the plan of redemption is a plan of mercy, set in operation to soften whatever is hard and rugged in human nature. They need to cultivate that rare Christian courtesy which makes men kind and considerate to all. The Christian is to be sympathetic as well as true, pitiful and courteous as well as upright and honest.  {RH, August 20, 1959 par. 8}
[RH, August 20, 1959 par. 9]          Men of the world study to be courteous, to make themselves as pleasing as possible. They study to render their address and manners such that they will have the greatest influence over those with whom they associate. They use their knowledge and abilities as skillfully as possible in order to gain this object. "The children of this world are in their generation wiser than the children of light."  {RH, August 20, 1959 par. 9}
[RH, August 20, 1959 par. 10]          As you go through life, you will meet with those whose lot is far from easy. Toil and deprivation, with no hope for better things in the future, make their burden very heavy. And when pain and sickness is added, the burden is almost greater than they can bear. Careworn and oppressed, they know not where to turn for relief. When you meet with such ones, put your whole heart into the work of helping them. It is not God's purpose that His children shall shut themselves up to themselves. Remember that for them as well as for you Christ died. In your dealing with them, be pitiful and courteous. This will open the way for you to help them, to win their confidence, to inspire them with hope and courage.  {RH, August 20, 1959 par. 10}
[RH, August 20, 1959 par. 11]          The apostle exhorts us, "As he which hath called you is holy, so be ye holy in all manner of conversation because it is written, Be ye holy; for I am holy." The grace of Christ changes the whole man, making the coarse refined, the rough gentle, the selfish generous. It controls the temper and the voice. Its outworking is seen in politeness and tender regard shown by brother for brother, in kind, encouraging words and unselfish actions. An angel-presence is in the home. The life breathes forth a sweet perfume, which as holy incense ascends to God. Love is manifested in kindness, gentleness, forbearance, and longsuffering. The expression of the countenance is changed. The peace of heaven is revealed. There is seen a habitual gentleness, a more than human love. Humanity becomes a partaker of divinity. Christ is honored by perfection of character. As these changes are perfected, angels break forth in rapturous song, and God and Christ rejoice over souls fashioned after the divine similitude.  {RH, August 20, 1959 par. 11}
[RH, August 20, 1959 par. 12]          We should accustom ourselves to speak in pleasant tones; to use pure, correct language, and words that are kind and courteous. Kind words are as dew and gentle showers to the soul. The scripture says of Christ that grace was poured into His lips, that He might "know how to speak a word in season to him that is weary." And the Lord bids us, "Let your speech be alway with grace," "that it may minister grace unto the hearers."  {RH, August 20, 1959 par. 12}
[RH, August 20, 1959 par. 13]          Some with whom you are brought in contact will be rough and uncourteous, but because of this, do not be less courteous yourself. He who wishes to preserve his own self-respect must be careful not to wound needlessly the self-respect of others. This rule should be sacredly observed toward the dullest, the most blundering. What God intends to do with these apparently unpromising ones, you do not know. He has in the past accepted persons no more promising or attractive to do a great work for Him. His spirit, moving upon the heart, has aroused every faculty to vigorous action. The Lord saw in those rough, unhewn stones precious material that would stand the test of storm and heat and pressure. God sees not as man sees. He does not judge from appearances, but He searches the heart, and judges righteously.  {RH, August 20, 1959 par. 13}
[RH, August 20, 1959 par. 14]          Let us be self-forgetful, ever on the watch to cheer others, to lighten their burdens by acts of tender kindness and deeds of unselfish love. These thoughtful courtesies, beginning in the home, and extending far beyond the home circle, go far to make up the sum of life's happiness, and the neglect of them constitutes no small share of life's wretchedness.--Manuscript 69, 1902.  {RH, August 20, 1959 par. 14}
[RH, March 11, 1915 par. 1]       March 11, 1915 A LETTER FROM ELDER W. C. WHITE         DURING THE PAST FEW MONTHS MOTHER'S GENERAL CONDITION OF HEALTH HAS BEEN AS FAVORABLE AS COULD BE EXPECTED OF ONE OF HER AGE. SHE HAS STATED THAT AT NO OTHER PERIOD OF HER LIFE HAS SHE BEEN SO FREE FROM PHYSICAL PAIN. AND WHILE SHE HAS GRADUALLY BECOME MORE FEEBLE, YET SHE HAD NOT, PRIOR TO HER RECENT ACCIDENT, BEEN OBLIGED TO SPEND A DAY IN BED. SHE HAD BEEN ABLE TO GO UP AND DOWN STAIRS WITHOUT ASSISTANCE, AND, IN FAVORABLE WEATHER, HAS TAKEN PLEASURE IN RIDING OUT ONCE A DAY, AND SOMETIMES TWICE.  {RH, March 11, 1915 par. 1}
[RH, March 11, 1915 par. 2]          HER CHEERFULNESS HAS NEVER DIMINISHED. WHEN REFERRING TO HER AGE AND PHYSICAL CONDITION, SHE HAS OFTEN EXPRESSED GRATITUDE TO GOD FOR HIS CARE. HER ABIDING TRUST IN HIM HAS NEVER WAVERED. ALWAYS THOUGHTFUL OF OTHERS, SHE HAS MANIFESTED RECENTLY STILL GREATER SOLICITUDE REGARDING THE WELFARE OF HER FRIENDS AND ASSOCIATES. SHE HAS FOUND GREAT JOY IN READING THE REPORTS OF PROGRESS IN THE REVIEW AND IN LETTERS FROM HER OLD FRIENDS. SHE HAS TAKEN A DEEP INTEREST IN THE WORK OF PREPARING HER MANUSCRIPTS FOR PUBLICATION.  {RH, March 11, 1915 par. 2}
[RH, March 11, 1915 par. 3]          WEDNESDAY MORNING, JANUARY 27, I RETURNED HOME AFTER AN ABSENCE OF SIXTEEN WEEKS IN THE EAST AND SOUTH. I FOUND MOTHER CHEERFUL AND INTERESTED TO HEAR ABOUT THE WORK IN THE PLACES THAT I HAD VISITED. SHE SEEMED TO BE ABOUT AS WELL AS WHEN I LEFT HOME EARLY IN OCTOBER.  {RH, March 11, 1915 par. 3}
[RH, March 11, 1915 par. 4]          FRIDAY AFTERNOON, FEBRUARY 12, AS I WAS LEAVING THE OFFICE FOR A QUICK TRIP TO ST. HELENA, MOTHER CAME OUTDOORS, AND WE SPENT TEN MINUTES IN WALKING ABOUT IN THE BRIGHT SUNSHINE, AND TALKING ABOUT THE PROGRESS OF THE MESSAGE IN ALL THE WORLD.  {RH, March 11, 1915 par. 4}
[RH, March 11, 1915 par. 5]          SABBATH MORNING, MOTHER APPEARED TO BE AS WELL AS USUAL. ABOUT NOON AS SHE WAS ENTERING HER STUDY FROM THE HALLWAY, SHE TRIPPED AND FELL. HER NURSE, MAY WALLING, WHO WAS IN THE HALL ABOUT TWENTY FEET AWAY, HASTENED TO HER ASSISTANCE, AND ENDEAVORED TO HELP HER ONTO HER FEET. WHEN MOTHER CRIED OUT WITH PAIN, MAY LIFTED HER INTO A ROCKING CHAIR, PULLED THE CHAIR THROUGH THE HALL TO MOTHER'S BEDROOM, AND GOT HER TO BED. THEN MAY TELEPHONED TO DR. KLINGERMAN AT THE SANITARIUM, AND AT ONCE APPLIED FOMENTATIONS TO THE HIP, WHERE THE PAIN SEEMED TO BE THE GREATEST.  {RH, March 11, 1915 par. 5}
[RH, March 11, 1915 par. 6]          WHEN THE DOCTOR CAME, HE SAID THAT IT WAS EITHER A BAD SPRAIN OR A FRACTURE, AND ADVISED AN X-RAY EXAMINATION AT THE SANITARIUM. THIS EXAMINATION SHOWED AN "INTRACAPSULAR FRACTURE OF THE LEFT FEMUR AT THE JUNCTION OF THE HEAD AND NECK." MOTHER BORE VERY PATIENTLY ALL THE PAINFUL EXPERIENCES OF BEING CARRIED FROM HER ROOM TO THE SANITARIUM AND BACK AGAIN.  {RH, March 11, 1915 par. 6}
[RH, March 11, 1915 par. 7]          SARA MCENTERFER, WHO WAS HER TRAVELING COMPANION AND SECRETARY MOST OF THE TIME FOR THIRTY YEARS, IS WITH HER; AND SO IS MAY WALLING, WHO WAS BROUGHT UP IN HER HOME, AND WHO HAS BEEN HER FAITHFUL NURSE FOR ABOUT TWO YEARS. MRS. HUNGERFORD, A TRAINED NURSE FROM THE SANITARIUM, IS ALSO WITH HER.  {RH, March 11, 1915 par. 7}
[RH, March 11, 1915 par. 8]          MOTHER OCCUPIES HER STUDY, WHERE FOR THE LAST TEN BUSY YEARS SHE DID MOST OF HER WRITING. SOMETIMES WHEN HALF AWAKE, SHE ASKS HOW LONG THE JOURNEY WILL TAKE, AND WHEN SHE WILL GET HOME; AND THEN, WHEN FULLY AWAKE, SHE SAYS, "I AM RIGHT HERE IN MY OWN ROOM."  {RH, March 11, 1915 par. 8}
[RH, March 11, 1915 par. 9]          IN OUR SEASONS OF PRAYER MOTHER UNITES WITH HER USUAL FERVOR AND CLEARNESS OF THOUGHT, EXPRESSING COMPLETE CONFIDENCE AND ENTIRE RESIGNATION.  {RH, March 11, 1915 par. 9}
[RH, March 11, 1915 par. 10]          SINCE HER ACCIDENT SHE HAS TOLD ME THAT SHE FEELS THAT HER WORK IS DONE, HER BATTLES ENDED, AND THAT SHE IS WILLING TO LIE DOWN AND SLEEP TILL THE RESURRECTION MORNING, UNLESS THERE IS YET SOME SPECIAL WORK THE LORD HAS FOR HER TO DO.  {RH, March 11, 1915 par. 10}
[RH, March 11, 1915 par. 11]          THIS IS NOT A NEW THOUGHT, BUT IS IN PERFECT HARMONY WITH HER FREQUENT EXPRESSIONS DURING THE PAST YEAR. REGARDING HER CONSTANT FAITH AND COURAGE, BROTHER C. C. CRISLER WROTE TO ME DEC. 23, 1914, AS FOLLOWS:--  {RH, March 11, 1915 par. 11}
[RH, March 11, 1915 par. 12]          "EVEN WHEN EXCEEDINGLY BRAIN-WEARY, YOUR MOTHER SEEMS TO FIND GREAT COMFORT IN THE PROMISES OF THE WORD, AND OFTEN CATCHES UP A QUOTATION AND COMPLETES IT WHEN WE BEGIN QUOTING SOME FAMILIAR SCRIPTURE. AT SUCH TIMES SHE SEEMS TO ME TO BE EVEN MORE SPIRITUAL-MINDED THAN USUAL; THAT IS, SHE DWELLS MORE AT LENGTH ON HER PERSONAL EXPERIENCE AND FAITH AND HOPE, AND RECOUNTS PROVIDENCES THAT CAUSE HER TO RENEW HER COURAGE IN GOD. AT SUCH TIMES SHE ALSO REACHES OUT AFTER SPIRITUAL COMFORT AND HELP, AND ASKS MORE FREQUENTLY THAN AT OTHER TIMES THAT WE UNITE IN PRAYER WITH HER.  {RH, March 11, 1915 par. 12}
[RH, March 11, 1915 par. 13]          "I DO NOT FIND HER DISCOURAGED OVER HER OWN CASE, NOR DO I FIND HER DISCOURAGED OVER THE GENERAL OUTLOOK THROUGHOUT THE HARVEST FIELD WHERE HER BRETHREN ARE LABORING. SHE SEEMS TO HAVE STRONG FAITH IN GOD'S POWER TO OVERRULE, AND TO BRING TO PASS HIS ETERNAL PURPOSE THROUGH THE EFFORTS OF THOSE WHOM HE HAS CALLED TO ACT A PART IN HIS GREAT WORK. SHE RISES ABOVE PETTY CRITICISM, ABOVE EVEN THE PAST FAILURES OF THOSE WHO HAVE BEEN REPROVED, AND EXPRESSES THE CONVICTION, BORN, APPARENTLY, OF AN INNATE FAITH IN THE CHURCH OF THE LIVING GOD, THAT HER BRETHREN WILL REMAIN FAITHFUL TO THE CAUSE THEY HAVE ESPOUSED, AND THAT THE LORD WILL CONTINUE WITH THEM TO THE END, AND GRANT THEM COMPLETE VICTORY OVER EVERY DEVICE OF THE ENEMY.  {RH, March 11, 1915 par. 13}
[RH, March 11, 1915 par. 14]          "FAITH IN GOD'S POWER TO SUSTAIN HER THROUGH THE MANY WEAKNESSES ATTENDANT ON OLD AGE; FAITH IN THE PRECIOUS PROMISES OF GOD'S WORD; FAITH IN HER BRETHREN WHO BEAR THE BURDEN OF THE WORK; FAITH IN THE FINAL TRIUMPH OF THE THIRD ANGEL'S MESSAGE,--THIS IS THE FULL FAITH YOUR MOTHER SEEMS TO ENJOY EVERY DAY AND EVERY HOUR. THIS IS THE FAITH THAT FILLS HER HEART WITH JOY AND PEACE, EVEN WHEN SUFFERING GREAT PHYSICAL WEAKNESS, AND UNABLE TO MAKE PROGRESS IN LITERARY LINES. A FAITH SUCH AS THIS WOULD INSPIRE ANY ONE WHO COULD WITNESS IT."                                                              W. C. WHITE.  {RH, March 11, 1915 par. 14}
[RH, June 17, 1915 par. 1]       June 17, 1915 WORD FROM SISTER WHITE         UNDER DATE OF MAY 27, ELDER W. C. WHITE WRITES AS FOLLOWS:--  {RH, June 17, 1915 par. 1}
[RH, June 17, 1915 par. 2]          "KNOWING THAT YOU ARE INTERESTED TO HEAR ABOUT MOTHER'S HEALTH, I SHALL WRITE AGAIN.  {RH, June 17, 1915 par. 2}
[RH, June 17, 1915 par. 3]          "FROM WEDNESDAY, MAY 12, SHE WAS STRONGER, AND WAS ABLE TO EAT BETTER THAN FOR SEVERAL WEEKS. THURSDAY, MAY 20, SHE WAS NOT SO WELL. FRIDAY SHE COULD NOT EAT ANYTHING, AND FOR A FEW DAYS SHE GREW WEAKER RAPIDLY.  {RH, June 17, 1915 par. 3}
[RH, June 17, 1915 par. 4]          "SUNDAY, MAY 23, IN THE AFTERNOON, SISTER MCENTERFER READ TO HER A LETTER FROM ELDER F. C. GILBERT, TELLING ABOUT THE PROGRESS OF THE WORK IN PORTLAND, MAINE. SHE WAS MUCH CHEERED TO HEAR OF PROSPERITY IN THE PORTLAND CHURCH.  {RH, June 17, 1915 par. 4}
[RH, June 17, 1915 par. 5]          "TUESDAY MORNING, MAY 25, SHE WAS VERY WEAK, BUT HER MIND SEEMED CLEAR; AND WHEN I ASKED IF SHE WAS COMFORTABLE, SHE SAID:--  {RH, June 17, 1915 par. 5}
[RH, June 17, 1915 par. 6]          "'I am very weak. I am sure that this is my last sickness. I am not worried at the thought of dying. I feel comforted all the time, the Lord is so near me. I am not anxious. The preciousness of the Saviour has been so plain to me. He has been a Friend. He has kept me in sickness and in health.  {RH, June 17, 1915 par. 6}
[RH, June 17, 1915 par. 7]          "'I do not worry about the work I have done. I have done the best I could. I do not think that I shall be lingering long. I do not expect much suffering. I am thankful that we have the comforts of life in time of sickness. Do not worry. I go only a little before the others.'  {RH, June 17, 1915 par. 7}
[RH, June 17, 1915 par. 8]          "ABOUT 4 P.M., TUESDAY, ELDER AND MRS. GEORGE B. STARR CALLED TO SEE HER. SHE REMEMBERED THEM, AND SPOKE WORDS OF ENCOURAGEMENT ABOUT THEIR WORK."  {RH, June 17, 1915 par. 8}
[RH, June 17, 1915 par. 9]                                 A VISIT WITH SISTER ELLEN G.                                       WHITE            AT THREE O'CLOCK SABBATH AFTERNOON, MAY 29, 1915, ELDER G. B. STARR VISITED SISTER WHITE. ELDER STARR FOUND HER IN HER RECLINING CHAIR, IN THE BAY WINDOW OF HER ROOM, LOOKING OUT UPON THE TREES AND HILLS ABOUT HER PLACE. HE REMARKED HOW GLAD HE WAS TO FIND HER AMID SUCH PLEASANT SURROUNDINGS, AND STATED THAT SHE LOOKED MUCH BETTER THAN WHEN HE SAW HER THE TUESDAY BEFORE.  {RH, June 17, 1915 par. 9}
[RH, June 17, 1915 par. 10]          SHE REPLIED THAT SHE WAS GRATEFUL FOR HER PLEASANT SURROUNDINGS, AND THAT THEY HAD MUCH IMPROVED IN THE YEARS SINCE SHE FIRST CAME HERE.  {RH, June 17, 1915 par. 10}
[RH, June 17, 1915 par. 11]          SISTER WHITE THEN SAID: "I AM PAINED AT THE LIGHTNESS AND FRIVOLITY THAT HAS COME IN. IT SEEMS TO BE EVERYWHERE. WE MUST SEEK GREATER SOLEMNITY AS A PEOPLE, BEFORE WE SHALL SEE THE POWER OF GOD MANIFESTED AS IT SHOULD BE." THIS SHE REPEATED TWO OR THREE TIMES, ALMOST WORD FOR WORD, AND SHE SEEMED TO BE GREATLY PAINED OVER THE MATTER.  {RH, June 17, 1915 par. 11}
[RH, June 17, 1915 par. 12]          SHE CONTINUED: "O, HOW MUCH WE NEED MORE OF THE HOLY SPIRIT! THERE IS A GREAT WORK TO BE DONE, AND HOW ARE WE EVER TO ACCOMPLISH IT?"  {RH, June 17, 1915 par. 12}
[RH, June 17, 1915 par. 13]          TO THIS ELDER STARR SAID: "GOD IS RAISING UP HUNDREDS OF STRONG YOUNG MEN AND WOMEN THROUGH OUR SCHOOLS AND SANITARIUMS, AND IS PUTTING HIS HOLY SPIRIT UPON THEM, AND QUALIFYING THEM TO DO A GREAT AND BLESSED WORK; AND MANY OF THEM ARE DEVOTED, SOBER, EARNEST, AND SUCCESSFUL."  {RH, June 17, 1915 par. 13}
[RH, June 17, 1915 par. 14]          SHE REPLIED: "I AM SO GLAD TO HEAR THAT! YOU COULD NOT HAVE TOLD ME ANYTHING MORE ENCOURAGING."  {RH, June 17, 1915 par. 14}
[RH, June 17, 1915 par. 15]          CONTINUING, SHE SAID: "I WISH THAT I MIGHT SPEAK AGAIN TO THE PEOPLE, AND HELP CARRY THE WORK; BUT THEY TELL ME I MUST NOT SPEAK IN PUBLIC NOW."  {RH, June 17, 1915 par. 15}
[RH, June 17, 1915 par. 16]          SHE THEN INQUIRED, "WHERE HAVE YOU BEEN KEEPING YOURSELF SO LONG?"  {RH, June 17, 1915 par. 16}
[RH, June 17, 1915 par. 17]          ELDER STARR REPLIED, "AT MELROSE, MASS., AT THE SANITARIUM WHERE YOU SAID WE OUGHT TO WORK."  {RH, June 17, 1915 par. 17}
[RH, June 17, 1915 par. 18]          "OH, YES," SHE ANSWERED, "I HAVE ALWAYS FELT A GREAT INTEREST IN THE CAUSE IN THE EAST, AND HAVE NOT LOST IT. THE WORK THERE IS NOT NEARLY FINISHED; IT IS ONLY JUST BEGUN. THERE IS A GREAT WORK TO BE DONE. I WISH THAT I MIGHT BEAR ANOTHER TESTIMONY TO OUR PEOPLE, A STRONG TESTIMONY."  {RH, June 17, 1915 par. 18}
[RH, June 17, 1915 par. 19]          ELDER STARR SAID, "WE ARE PRAYING DAILY THAT GOD WILL RAISE YOU UP AND STRENGTHEN YOU TO BEAR ANOTHER TESTIMONY TO HIS PEOPLE, IF THAT IS HIS WILL."  {RH, June 17, 1915 par. 19}
[RH, June 17, 1915 par. 20]          "KEEP ON PRAYING," SHE ANSWERED.  {RH, June 17, 1915 par. 20}
[RH, June 17, 1915 par. 21]          ELDER STARR THEN ASKED IF SHE SHOULD LIKE TO HAVE HIM PRAY WITH HER. SHE REPLIED THAT SHE SHOULD BE VERY GLAD TO HAVE HIM PRAY. HE KNELT CLOSE BY HER SIDE, SO THAT SHE COULD HEAR WELL, AND AFTER THANKING GOD FOR HIS MANY BLESSINGS, IN GIVING TO US HIS TRUTH, AND THE SPECIAL PART HE HAD ENABLED SISTER WHITE TO ACT IN IT, HE REPEATED, WORD FOR WORD, VERY SLOWLY, PAUL'S PRAYER RECORDED IN EPHESIANS 3:14-21, AS FOLLOWS: "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. NOW UNTO HIM THAT IS ABLE TO DO EXCEEDING ABUNDANTLY ABOVE ALL THAT WE ASK OR THINK, ACCORDING TO THE POWER THAT WORKETH IN US, UNTO HIM BE GLORY IN THE CHURCH BY CHRIST JESUS THROUGHOUT ALL AGES, WORLD WITHOUT END. AMEN."  {RH, June 17, 1915 par. 21}
[RH, June 17, 1915 par. 22]          SISTER WHITE GAVE EXPRESSION TO SEVERAL HEARTY AMENS DURING THE QUOTING OF THIS PRAYER; AND WHEN IT WAS OVER, SHE EXPRESSED HER GRATITUDE FOR THE CALL AND THE PRAYER, AND REQUESTED ELDER STARR TO CALL AGAIN.                                                              W. C. WHITE.  {RH, June 17, 1915 par. 22}
[SSW, July 1, 1885 par. 1]         SSW - Sabbath-School Worker      July 1, 1885 Sabbath-School Duties in the Camp-Meeting and at Home.         Dear brethren and sisters who assemble at our camp-meetings, we wish to address to you a few words in the interest of our Sabbath-schools. This is one of the important branches of the work, and should not be left to chance, or to hap-hazard management. If these schools are conducted as they should be, the efforts made in the pulpit to present the truth in a manner to win souls may be deepened; and if the labor bestowed is followed up by interested workers in the Sabbath-school, much good will be accomplished. But it is not enough to have the Sabbath-school move like well-regulated machinery. There should be practical workers; the teachers should be of that class who have a living connection with God, who have an appetite for study themselves, who will give time and moral earnestness to their work, and who will not be satisfied unless they see something accomplished.  {SSW, July 1, 1885 par. 1}
[SSW, July 1, 1885 par. 2]         There should be a living, growing interest in storing the mind with Bible truth. The precious knowledge thus gained will build a barrier about the soul. Although assailed with temptation, there will be a firm trust in Jesus, through the knowledge of him who hath called them to glory and to virtue. Let the teachers enter heart and soul into the subject matter of the lesson. Let them lay plans to make a practical application of the lesson, and awaken an interest in the minds and hearts of the children under their charge. Let the activities of the scholars find scope in solving the problems of Bible truth. The teachers may give character to the work, so that the exercises will not be dry and uninteresting.  {SSW, July 1, 1885 par. 2}
[SSW, July 1, 1885 par. 3]          Teachers do not make as earnest work as they should of the Sabbath-school exercises; they should come close to the hearts of the scholars, by aptness, by sympathy, by patient and determined effort to interest every scholar in regard to the salvation of the soul. These exercises should become altogether what the Lord would have them,--seasons of deep conviction of sin, of heart reformation. If the right work is done in a skillful, Christ-like manner, souls will be convicted, and the inquiry will be, "What shall I do to be saved?" In some Sabbath-schools, positions are given to persons who have no aptitude to teach. They have no earnest love for souls. They do not half understand the practical bearings of the truth themselves. How, then, can they lead the children and youth to the living fountain? Let the teachers themselves drink deep of the water of salvation; and then angels of God will minister to them, and they will know just what course the Lord would have them take to win the precious youth to Jesus. It requires aptitude, a will perseverance, a spirit such as Jacob had when he wrestled in prayer and exclaimed, "I will not let thee go except thou bless me." When the blessing of God rests upon the teachers, it can but be reflected to those under their charge. Never place the youth under individuals who are spiritually indolent, who have no high, elevated, holy aspirations; for the same mind of indifference, phariseeism, of form without the power, will be seen in both teachers and scholars.  {SSW, July 1, 1885 par. 3}
[SSW, July 1, 1885 par. 4]          Let the parents do their part, not only helping the children in their study, but becoming familiar with the lessons themselves. The Bible is our text-book. Parents, teachers, and scholars need to become better acquainted with the precious truths contained in both the Old and the New Testaments. We must come up to a higher plain of action. Let the spirit of Jesus vitalize the souls of the workers. Then their plans and methods of labor will be of that character to win souls to Jesus Christ. In our large churches, where there are many children and youth, there is great danger of so managing the Sabbath-school that it will become a mere form, mechanical but spiritless. It lacks Jesus. Do not allow all your strength and energy to be given to worldly, temporal things during the week, and so have no energy and moral strength to give to the service of Christ on the Sabbath. There is earnest work to be done just now. We have not a moment's time to use selfishly. Let all we do be done with an eye single to the glory of God. Never rest till every child in your class is brought to the saving knowledge of Christ.  {SSW, July 1, 1885 par. 4}
[SSW, July 1, 1885 par. 5]          It is important that the exercises in our camp-meeting Sabbath-schools be conducted with order, promptness, and efficiency. Then the right mold will be given to Sabbath-schools in the different churches, as the people return to their homes. Do not allow business and other interests to crowd out the Sabbath-school interest, so that it shall be considered a matter of no special consequence.  {SSW, July 1, 1885 par. 5}
[SSW, July 1, 1885 par. 6]          Very much can be done for the education and moral and religious training of our youth by well organized, properly conducted Sabbath-schools. Time and attention should be given to this branch of the work; for its importance in its influence upon our youth cannot be estimated. But our teachers need to be converted men and women, who know what it means to wrestle with God, who will not be at rest until the hearts of the children are tuned to love, praise, and glorify God. Who will be earnest workers for souls in our Sabbath-schools? Who will take the youth separately, and talk and pray with them, and make personal appeals to them, beseeching them to yield their heart to Jesus, that they may be as a sweet savor to Christ? As we view the magnitude of the work, and see how little it is appreciated, we feel like groaning in spirit and exclaiming, Who will accept these grave responsibilities and watch for souls as they that must give an account? We are Christ's representatives upon the earth. How do we fulfill our mission? Christ's representatives will be in daily communion with him. Their words will be select, their speech seasoned with grace, their hearts filled with love, their efforts sincere, earnest, persevering, to save souls for whom Christ has died. Let all do their utmost to work for the salvation of the dear children and youth, and by and by they will listen with joy to the words of Jesus. "Well done, good and faithful servant, enter thou into the joy of thy Lord." What is this joy?--It is beholding the redeemed saints saved through their instrumentality, through the blood of Jesus Christ.                                                               Mrs. E. G. White.  {SSW, July 1, 1885 par. 6}
[SSW, October 1, 1885 par. 1]       October 1, 1885 To Superintendents and Teachers.         There is earnest work to be done in our Sabbath-schools, and those who have the management of these schools should seek to move with wisdom and tact. It is a nice and important work to deal with minds, to leave a right impression, to give the right mold to character. It is a wise educator who seeks to call out the ability and powers of the student, instead of constantly endeavoring to impart instruction.  {SSW, October 1, 1885 par. 1}
[SSW, October 1, 1885 par. 2]         At different time I have received letters of inquiry in regard to the duties of the Sabbath-school superintendent. One who felt grieved because he could not awaken a deeper interest on the part of teachers and scholars, said that he took much time in talking with them, explaining everything he thought essential for them to understand, and yet there seemed to be a great lack of interest. They were not moved religiously. I would here say to this honest brother, and to any others who may laboring under similar difficulties, Examine to see if you are not responsible, in a great degree, for this lack of religious interest. Many try to do too much, and fail to encourage their teachers and students to do what they can. They need great simplicity and religious earnestness. They make long, dry speeches in the Sabbath-school and the teachers' meeting, thus wearying the minds of both teachers and students. Such remarks are greatly out of place. They do not adapt their instruction to the real wants of the school, and they fail to draw hearts to them, for their own hearts are not full of spiritual sympathy. They do not realize that by their long, tedious talks they are killing the interest in, and love for, the school.  {SSW, October 1, 1885 par. 2}
[SSW, October 1, 1885 par. 3]          The same course is frequently pursued in the Sabbath meetings. When there is no preacher present, the one who is appointed to lead the meeting feels it his duty to try to supply the lack as best he can, and starts out with a long, prosy talk that kills the meeting on the start. And yet he is often distressed because there is so little interest manifested by those who attend these meetings. He sees that the interest is waning, and he begins to inquire what he shall do. To such I would say, Cease your efforts to sermonize. Many love to talk; but their speeches are long and dry; there is none of the heavenly moisture in them. I can but sympathize with the listeners when such a one has charge of the meeting. He thinks that so much talking ought to do a great amount of good, but it is a positive injury. A man may be logical; he may be sound in doctrine; his instruction may contain nothing but that which, if followed, will do good; and still his labors may be useless; they lack the holy fire. Such a one will never see the results he desires, either in the church or in the Sabbath-school, till he changes his manner of teaching. When the hearts of the workers are brought into sympathy with Christ, when he abides in them by living faith, they will not talk one-half as long, nor manifest one-half the smartness, that some do now; but what they say in love and simplicity will reach the heart, and they will be brought in close sympathy with teachers, scholars, and church-members.  {SSW, October 1, 1885 par. 3}
[SSW, October 1, 1885 par. 4]          A true educator will carry the minds of his hearers with him. His words will be few but earnest. Coming from the heart, they will be full of sympathy, and warm with the love for precious souls. His educational advantages may have been limited, and he may have but little natural ability, but a love for the work and a willingness to labor in humility will enable him to awaken a deep interest in both teachers and scholars. The hearts of the young will be drawn to him. His work will not be a mere form. He may have the ability to draw out from both teachers and students precious gems of spiritual and intellectual truths, and thus, while educating others, he will be educated himself. The scholars are not awed by his display of profound knowledge, and in simple language they tell what impression the lesson has made upon their minds. The result is a deep and living interest in the school. Through the simplicity of the gospel of Christ, he has reached them where they are. Their hearts are melted, and now he can mold them into the image of his Master.  {SSW, October 1, 1885 par. 4}
[SSW, October 1, 1885 par. 5]          A keen, sharp intellect may be an advantage, but the power of the educator is in his heart connection with the Light and Life of the world. He will love humanity and ever seek to bring it to a higher level. He will not always be blaming others, but his heart will be filled with pity. He will not be great in his own estimation, neither will he seek constantly to bolster up and strengthen his own dignity; but the humility of Jesus will be personified in his life. He will feel the truth of the words of Christ, "Without me ye can do nothing." Such teachers as these are greatly needed. God will work with them. "Learn of me," says Christ, "for I am meek and lowly of heart." Many who are engaged in the Sabbath-school work need divine enlightenment. They lack spiritual insight to enable them to apprehend the wants of those for whom they are laboring.  {SSW, October 1, 1885 par. 5}
[SSW, October 1, 1885 par. 6]          The Sabbath-school, if rightly conducted, is one of God's great instrumentalities to bring souls to a knowledge of the truth. It is not the best plan for teachers to do all the talking, but they should draw out the class to tell what they know. Then let the teacher, with a few brief, pointed remarks or illustrations, impress the lesson upon their minds. Under no circumstances should teachers go through the lesson mechanically, and then sit down, leaving the children to stare about, or whisper and play, as we have seen them do. Such teaching is not beneficial; it is often injurious. If the teacher is properly prepared, every moment can be used to profit. The active minds of the children should be kept constantly employed. Their ideas should be drawn out and corrected, or approved, as the case may require. But never should the teacher sit down, saying, I am through. There is no such thing as getting through with the lesson.  {SSW, October 1, 1885 par. 6}
[SSW, October 1, 1885 par. 7]          Superintendents, never scold nor complain before your teachers or scholars. If you wish to influence the school for good, put away the whip, and exert a heaven-inspiring influence which will carry the minds of all with you. In making plans and regulations for the school, let them represent, as nearly as possible, the voice of the school. In some schools there is a sharp, critical spirit. Much is made of forms and rules, while the weightier matters, mercy and the love of God, are neglected. Let all be cheerful. If any have clouds encompassing their souls, let them work out into the sunlight before they enter the Sabbath-school. A mother who is constantly relating her discouragements, and complaining to her children of their lack of appreciation, cannot have proper control of them. So will it be with you, teachers and superintendents. If you see a lack in this respect, do not lessen your influence by speaking of it; but in a quiet way set influences to work that will correct the evil. Plan, study, how to secure a well-organized, well-disciplined school.  {SSW, October 1, 1885 par. 7}
[SSW, October 1, 1885 par. 8]          All in the school should feel themselves learners. We are to become daily learners if we would be true educators. It is a noble thing to teach; it is a blessed thing to learn. Knowledge is a precious possession, and the more we obtain of it, the better work will we do if we make a right use of it. As workers for God, we want more of Jesus and less of self. We should have more of a burden for souls, and should pray daily that strength and wisdom may be given us for the Sabbath. Teachers, meet with your classes. Pray with them, and teach them how to pray. Let the heart be softened, and the petitions short and simple, but earnest. Let your words be few and well chosen; and let them learn from your lips and your example that the truth of God must be rooted in their hearts or they cannot stand the test of temptation. We want to see whole classes of young people being converted to God, and growing up useful members of the church.                                                             E. G. White.                                                    -    {SSW, October 1, 1885 par. 8}
[SSW, October 1, 1885 par. 1]       October 1, 1885 Our Sabbath-Schools.                         Teachers, Officers, and the Young.          I feel deeply interested in the education of children in the Sabbath-school. There is not that carefulness in the selection of officers and teachers which there should be. It is a most solemn work to so mold the minds of youth that they shall not be satisfied with the form, or to be mere machines. God has given them intelligence, and this needs to be cultivated, especially in the younger members of the Sabbath-school. Special efforts should be made to draw out the minds of the children, not merely upon the subject of the lesson, but in the direction of religious life and Christian experience. The teachers, if they are what God would have them, will have precious lessons for the children, not found in the lesson-books,--lessons drawn from a living experience with Christ. The children need to be taught briefly but lovingly in regard to what constitutes a true religious life. They should be made to understand that religion is not something that is to be attended to on special occasions and in certain places, but that it is a matter of every-day experience. Every day there will be the necessity of practicing self-denial, of making strong and decided efforts to overcome self, pride, and vanity.  {SSW, October 1, 1885 par. 1}
[SSW, October 1, 1885 par. 2]         But few children, even of those who profess to be religious, obey the fifth commandment. This is the commandment of promise, and it is trampled upon and disobeyed almost as much as the fourth commandment. The promise of eternal life is only to those who do the Father's commandments; and many children and youth who have professed to be Christians will be subjects of the last plagues, because they will not obey these commandments. The angel with the writer's ink-horn by his side will not put the seal of God upon any child who is irreverent, disobedient, and dishonors his parents. The destroying angel is commissioned to slay utterly old and young, both men and women and little children. If children are insubordinate and disobedient to their parents, they will be the same to God.  {SSW, October 1, 1885 par. 2}
[SSW, October 1, 1885 par. 3]          Among our youth, many desire to engage in the "missionary work" who have not had an education in home missionary labor. They cannot see the little duties, the patient, humble labor they may do to make home happy, and thus be a light in it. By thus faithfully acting their part at home and helping to bear the daily burden of duties, they may obtain an experience which will fit them to become missionaries on a broader scale. This home missionary work, done cheerfully by youth and children, is precious in the sight of God.  {SSW, October 1, 1885 par. 3}
[SSW, October 1, 1885 par. 4]          I have had recently brought to my knowledge, circumstances in regard to a class of youth, who, though professed Christians, seemed leagued together to help one another to be not only irreligious, but immoral. Letters were written to each other filled with slang; the contents were concerning the parties and dances they attended, the young men they kept company with; and language the most low and debasing was freely used. The truth and those who advocated it were reviled. Some of these were learning the dress-maker's trade, and some the millinery business; and they gloried in their aptitude to deceive their parents, their employers, and the church, and in the thought that their base conduct was kept a secret among themselves. The mothers of some of these girls were not entirely unaware of their course; but the children had broken away from all restraint, and refused to obey or respect the wishes of their parents.  {SSW, October 1, 1885 par. 4}
[SSW, October 1, 1885 par. 5]          Young people of this class have attended the colleges, have been associated with others in day-school and Sabbath-school, and so have exerted an influence over the other pupils, who did not know all the vileness of their course. If forced to obey rules and regulations, they become insubordinate, and manufacture lies against the teachers in the schools, just in accordance with their own vile imaginings. We might suppose these could have no influence, yet they have had a decided one. We cannot feel that the mothers are inexcusable in these matters; for if they had managed their children after the rules laid down in the word of God, they would not have taken such a course.  {SSW, October 1, 1885 par. 5}
[SSW, October 1, 1885 par. 6]          I mention these things that the conductors of our Sabbath-schools will not feel that, though the children have a knowledge of forms, and can act like well-regulated machines, the work is a success. You must go deeper. Every teacher should, by precept and example, be able to show the plain and upward path to purity, to holiness, and the paradise of God.  {SSW, October 1, 1885 par. 6}
[SSW, October 1, 1885 par. 7]          There is much false religion even among children. Many who profess to be followers of Christ are in the broad road to perdition; and this is one of the signs of the last days. "In the last days, perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,...having a form of godliness, but denying the power thereof." And many youth will choose these immoral, low minded ones as their companions, thus showing that their own minds have been cast in the same inferior mold. There is work to be done, earnest, loving work, to elevate the minds of the young, and bring them up to the Bible standard. Its sacred truths must be the rule and guide of our life. Coming from God, it admits of no mistakes. It is the sure word of prophecy.  {SSW, October 1, 1885 par. 7}
[SSW, October 1, 1885 par. 8]          Missionary work needs to be done around our own firesides. Many overlook their home duties in religious matters, and take up burdens away from home, to save other souls. God help the workers to commence right, and labor in accordance with God's written word! I know what I say when I tell you that not one-twentieth part is being done in S. S. effort in our large and smaller churches that might be done. The workers in Battle Creek are too prosy. They do not drink deep draughts from the well of salvation. There is form enough, like soldiers on parade, but the deep, inward working is wanting. There is constant danger of forsaking the great fountain of living waters, and drinking at little turbid streams which contain poison and produce spiritual death.  {SSW, October 1, 1885 par. 8}
[SSW, October 1, 1885 par. 9]          Every branch of the work needs to feel the purifying, sanctifying, ennobling influence of the truth of the Bible as it is in Jesus. Oh for the power to come right to hearts, with the old, sweet story of the cross! The teacher, imbued with the love of Christ, and softened, subdued, and contrite before God, can use his talents in devising ways and means to reach the hearts of the inattentive and impenitent. Would that everyone whose name is registered on the church book might cleanse the heart, the soul temple, and open the door that Jesus may come in and make him a channel of light, so that he can have a compelling power through Jesus Christ to bring souls to Christ.  {SSW, October 1, 1885 par. 9}
[SSW, October 1, 1885 par. 10]          When Jesus possesses the heart, there will be no prevarication, no secret iniquity practiced, no hidden sins covered; all will be as transparent as the sunlight. Care must be taken that the youth who walk secretly in the paths of dishonesty and corruption be not accepted as teachers or officers in the Sabbath-schools. The course of some that are teachers is such that God abhors them. Falsehood, fraud, dissembling, and immorality is written against them in the books of heaven. The standard must be elevated, and sins and corruptions must not be permitted to exist in our midst. While the guilty ones are honored with positions of trust, where they educate and give lessons to the youth, how can God bless the work? How can those with unholy, unsanctified hearts, that have never known the religion of Jesus, feel competent to be teachers and superintendents in our Sabbath-schools? How can they elevate and purify by their example?  {SSW, October 1, 1885 par. 10}
[SSW, October 1, 1885 par. 11]          Let those who undertake to act a part in God's cause and in his holy work, be men and women of pure lives and character,--men and women of sterling integrity, who make the word of God their standard of duty. With meekness, and reverence for God, combine these three: "Not slothful in business; fervent in spirit; serving the Lord." One is our master, even Christ, and to him we are responsible for doing the work he has committed to our trust with pureness, with knowledge, with love unfeigned. God will not intrust sacred interests to be managed by unclean hands and unholy hearts. We must have greater spiritual eye-sight. We must ourselves be learners in Christ's school before we can be teachers. We are to stand as representatives of Jesus Christ, to ward off as far as possible all influences that are pernicious and tend to corrupt those under our care. The value of the souls of youth demands this of all. If one in the church or serving in the Sabbath-school be dishonest and unreliable, it is the work of faithful men to see that his influence does not spread, and that souls are not misguided by him, and deluded into sin. Unless this work is done, you are charged with guilt by the Lord for conniving at deception and hiding sin. God help the workers to elevate the standard!  {SSW, October 1, 1885 par. 11}
[SSW, October 1, 1885 par. 12]          Saith the Lord, "I have seen the wicked in great power, and spreading himself like a green bay-tree. Yet he passed away, and lo, he was not; yea, I sought him, and he could not be found. Mark the perfect man and behold the upright; for the end of that man is peace." Will the fathers and mothers uphold their children in iniquity? will they seek to lessen the sin which the Lord abhors? Will men in responsible positions see who is intrusted with sacred trusts? Will we elevate the standard, that the sin of Achan be not chargeable to God's people, and they put to shame?  {SSW, October 1, 1885 par. 12}
[SSW, October 1, 1885 par. 13]          "Thou hast a few names," said the angel to John, "even in Sardis, who have not defiled their garments; and they shall walk with me in white; for they are worthy." These held fast their integrity as did Joseph and Daniel; and they secured the characters which God represents as more precious than the gold of Ophir. Such characters will let their light shine. They have been led by the light and love of Jesus, which constrains them to improve every opportunity for promoting the cause of Christ in the earth, devoting their God-given powers in making men purer, elevating and sanctifying them for heaven. What a work is this to stand registered in the books above,--a work of which we shall not be ashamed, but which will live through eternal ages!                                                             E. G. White.                                                    -    {SSW, October 1, 1885 par. 13}
[SSW, April 1, 1886 par. 1]       April 1, 1886 Sabbath-School Influences.                          On the Steamer Cephalonia, Aug. 13, 1885.          The Sabbath-school should be one of the greatest instrumentalities, and the most effectual, in bringing souls to Christ. Our Sabbath-school workers need to be especially imbued with the spirit of Christ. They cannot be co-workers with Christ unless they have him abiding in their hearts by faith. There needs to be the converting power of God and his transforming grace in the Sabbath-school at Battle Creek. The children need a more decided effort in regard to religious culture. The leading workers and the teachers should labor for perfect harmony. There should be co-operation on the part of parent, children, and teachers. Let every worker labor for wisdom and fact, that he may put forth that well-directed effort which God requires. We are to cultivate tact and sharp discernment, to be quick to see opportunities to do good and to seize these opportunities and make the most of them. Teachers of the different classes should bring every child into their heart, and under their special watchcare.  {SSW, April 1, 1886 par. 1}
[SSW, April 1, 1886 par. 2]         It is impossible to do this work for time and eternity unless the teacher has a close connection with God. Jesus has said, "Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Do not encourage a superficial manner of investigating the truth. Make every point of truth clear and distinct to the minds of the children. Do not crowd upon their minds an accumulated amount of matter at one time. The precious word of God is to be a lamp to their path and a light to their feet. Impress upon their minds that it is their privilege to walk in the light. It is the path of peace, of purity, of holiness, cast up for the ransomed of the Lord to walk in. Christ has led the way in this path, he is the true Shepherd; in following him, they avoid the by-paths and dangerous pitfalls.  {SSW, April 1, 1886 par. 2}
[SSW, April 1, 1886 par. 3]          In the word of God they are to learn that all who enter heaven must have a perfect character; for then they will meet their Lord in peace. Many children and youth have their characters imprinted on their countenances. Their life's history they carry in the features of the face. The true workers should impress upon the minds of the children a beautiful, pure, Christ-like character, which will transfigure the countenance. If Christ is the abiding principle in the heart, you may read purity, refinement, peace, and love in the features. In other countenances, an evil character hangs out the sign; selfishness, cunning, deceit, falsehood, enmity, and jealousy are expressed there. How difficult it is for truth to impress the hearts and countenances of such characters!  {SSW, April 1, 1886 par. 3}
[SSW, April 1, 1886 par. 4]          We need now to give special attention to the cultivation of character. Let this mind be in you that was in Christ Jesus, that it may elevate and ennoble the highest, as also the lowest worker in our Sabbath-schools, so that Jesus will not be ashamed to acknowledge them as his co-laborers. All spiritual culture Christ has provided for his children. If Jesus is abiding in the soul, the heart is filled with the holy graces of his spirit, which makes itself manifest in the transforming of the features. If you would have beauty and loveliness of character, the divine law must be written upon the heart and carried out in the life.  {SSW, April 1, 1886 par. 4}
[SSW, April 1, 1886 par. 5]          The Bible lessons which are taught in our schools are of far greater consequence than many now discern. These children will have to meet in the near future the heresies and fables that abound in the Christian world. Instruct the youth with simplicity but great thoroughness. Your work must stand the test of the Judgment. The youth in this age must be fitted by the grace of Christ to meet and overcome evils which have been introduced into society. They will have opportunities to use all the knowledge and influence that they have acquired, and will need wisdom from above to stem the current of evil which surrounds them. The supporters of error and of unscriptural doctrines are numerous. The world at large is leading them to forget God and to despise his claims. The law of God is trampled beneath unholy feet. Every youth is responsible to God for his opportunities, and for the precious light shining upon him from the Scriptures.  {SSW, April 1, 1886 par. 5}
[SSW, April 1, 1886 par. 6]          The instruction given youth and children should not be of a superficial character. The teachers should do all in their power, as those standing in defense of the truth, to raise the standard high. There cannot be a worse thing done for your Sabbath-school than to place as workers young men and young women who have shown great defects in their religious experience. You have in your Sabbath-school as teachers of the children some who are greatly deficient in moral worth and true culture. These are brought before the children to be their teachers, to engage in labor for them, when their own life and character have been marked with loose morals and sins that God cannot tolerate. If such have been transformed by the grace of Christ, they will evidence the fact by humility and modesty of deportment. Do not lower the standard in your Sabbath-schools. Your children must have as their teachers those whose example and influence will be a blessing rather than a curse. They must have constantly before them a high sense of the virtue, purity, and holiness which characterizes the Christian life. Their ideas upon this point must not become confused; let none move unwisely or ignorantly in these matters. Give not by voice or pen encouragement to men or women who have not moral worth, whose past life shows a want of conscience and integrity. They may be sharp, witty, and intelligent; but if the heart is not imbued with the Spirit of God, and if they have not integrity of character, their influence points earthward, not heavenward, and will be detrimental wherever they are, and in whatever they may engage. We are in great need of men and women who sense sin and hate iniquity; who have spiritual eyesight to discern the wants of the cause of God, and to work with a devoted, unselfish interest, keeping self ever hid in Jesus. We want young men of whom God can approve, who have practical godliness, who have consciences quick to feel and sense danger; men and women who will not exalt themselves, and will not seek to hide the deformity of the soul under a cloak of godliness; those who feel their weakness and imperfections of character, and who will hang their helpless souls upon Jesus Christ. Those who are self-confident, and think their way is above criticism, will show very imperfect work. Said the apostle, "When I am weak, then am I strong." While sensing his weakness, he by faith laid hold of Jesus Christ and his grace.  {SSW, April 1, 1886 par. 6}
[SSW, April 1, 1886 par. 7]          It becomes every one who has any connection with the work of God to move modestly and cautiously, if he would not be deceived by the enemy of souls. If you do not individually have divine enlightenment, you will certainly make great mistakes; you will call good evil, and evil good. I have been shown that you should have less burden of form and a greater burden to see deep heart work in the Sabbath-school. Every teacher in the school should feel that he is a missionary for God. He must improve his moments and his ability to obtain a knowledge of the word of God, that he may impart the same to his scholars. Teachers will become disqualified for their position if they are not learners. They need freshness of ideas, fresh, wise plans, life, tact, and spirit in their work. They must be apt to teach. The teacher should not confine himself to the repetition of the set words of the lesson, yet he wants to be perfectly familiar with the words as well as the ideas. Every teacher, before he stands at the head of his class, wants to have his plans distinctly laid out in his mind as to what he wants to do for that day and on that occasion. Reciting a lesson yourself before the class is not teaching it; you want simple words and plainly, clearly stated ideas. Make sure that your scholars understand you. If they cannot comprehend your ideas, then your labor is lost. Do not skim the surface; work deep. The Bible is the rule and guide of the life. Sound doctrine must be brought into actual contact with the minds and hearts of your scholars; then it will produce fruit, for sound practice will be seen as the result of your labors.  {SSW, April 1, 1886 par. 7}
[SSW, April 1, 1886 par. 8]          The principles of truth impressed upon the heart, line upon line, and precept upon precept, will produce right action. The Bible contains the searching maxims which God has given to guide men and women, youth and children, through the conflicts of this life to heaven. The prayer of Christ was, "Sanctify them through thy truth, thy word is truth." However enlightened the youth may be through Bible studies, their nature is such that unless the truth of which they have knowledge is practiced in the daily life, every attempt to elevate and ennoble will be unavailing. The parents have a serious responsibility resting upon them to co-operate with the teachers in the Sabbath-school. There are hearts that the Lord has touched with his Holy Spirit. No sooner does grace begin its work in the soul, than the heart is humbled and subdued; there is no wrestling for the supremacy; pride is gone; there is such a sense of the love of Christ in giving his life for sinful beings that there is no desire to become self-exalted. The converted one sees that his Redeemer lived a life of humility, and he desires to walk in his footsteps. The missionary spirit is awakened in his heart; and while walking humbly and circumspectly in accordance with his faith, he cannot rest until he is engaged in the work of trying to win souls to Christ. He wants every one to know the preciousness of a Saviour's love. In his work of faith and devoted labor, he will meet with strong temptations and trials, for the Lord tests all his children. If he has the root of the matter in him, he will become more and more firmly established in the truth. If Christ is abiding in his heart by faith, sin appears revolting. While he will have love, kindness, and tenderness for the scholars under his charge, he will feel that as a faithful servant he must discipline and preserve order in his class. If truth is cherished, the love of the Saviour is revealed in his words and deportment. The word of God with him is not a dead letter; he will give not only lip service but heart service. Every Sabbath-school worker who has passed from death unto life through the transforming grace of Christ, will reveal the deep moving of the Spirit of God upon his own heart. Those who attempt to direct others, who make a pretension of guiding souls to the path of holiness, while their own life is marked with pleasure-loving, with pride, and with love of display, are unfaithful servants. Their life is not in accordance with their profession; their influence is an offense to God. They need a thorough conversion. Their hearts are so filled up with rubbish that there is no room for ennobling, elevated truth. The soul temple needs to be refined, purified, cleansed; for Satan rather than Christ is abiding in the heart.  {SSW, April 1, 1886 par. 8}
[SSW, April 1, 1886 par. 9]          It is essential that care should be taken when placing men and women in positions of trust. You should know something in regard to their past life, and the character that has been developed. You would better double your classes under God-fearing workers than to multiply teachers whose influence is not in accordance with the holy character of truth which we profess, for their influence will be demoralizing. Let every true, honest-hearted worker be encouraged to work on, keeping in view the fact that every one will be rewarded as his works have been. Work with an eye single to the glory of God. Do not refuse to bear responsibilities because you have a sense of your weakness and inefficiency. God can give you strength and wisdom, if you are consecrated to him and keep humble. Let none through slothfulness refuse to work; and let none rush ahead. urging his service when it is not wanted.  {SSW, April 1, 1886 par. 9}
[SSW, April 1, 1886 par. 10]          Let every true worker be grateful to God that he is honored in having an opportunity of working for the Master. Watch for opportunities to do good, and improve the talents God has given you, seeking grace daily that you may succeed in doing good. The lost opportunities for doing good in the past may well humble you to the dust, and lead you to watch carefully lest you should let slip opportunities of being a blessing to others. How many times the hour has come with its work, but the worker was not at his post of duty! Words might have been said to help and strengthen weak souls struggling under temptation, but they were never spoken. Well-directed personal efforts might have been put forth, and have saved a soul from death, and hid a multitude of sins, but there was no one to make the effort. The negligent ones will have to meet their neglect in the day of God. Most precious is the blood of Christ which cleanses from all sin. A sense of the redeeming love of Christ should lead us to embrace every opportunity of doing good. These moments are exceedingly precious if improved to the glory of God. Those who are in pursuit of earthly riches are watching constantly and sharply their opportunities of gaining their desired object; and workers for Christ should be no less earnest in winning souls to him. They may be co-laborers with Christ if they, by imitating Christ's example, do good to all brought within the sphere of their influence. For Christ's sake let the teachers and the leading workers in your Sabbath-school be men and women who love and fear God; men and women who realize the responsibility of their position, as those who are watching for souls and must render an account to God for the influence they exert over those under their charge.  {SSW, April 1, 1886 par. 10}
[SSW, April 1, 1886 par. 11]          We must have an increase of faith, else we cannot be renewed in the divine image, and love and obey the requirements of God. Let the prayer go forth from unfeigned lips, "Lord, increase my faith; give me divine enlightenment, for without help from thee I can do nothing." Come in humility and bow before God; open before the Lord your Bibles, containing the divine promises; take your position upon them; make a covenant with God that you will answer his requirements; tell him you will believe without any other evidence except the naked promise. This is not presumption; but unless you work with zeal, unless you are earnest and determined, Satan will obtain the advantage, and you will be left in unbelief and darkness. The words and promises of God are the only foundation of our faith. Take the word of God as truth, as a living, speaking voice to you, and obey faithfully every requirement. God is faithful who hath promised. He will work with the efforts of superintendents and teachers. Our blessings are limited by the weakness of our faith. God is not unwilling to bestow; he is a reservoir of power. We must cherish meekness and lowliness of heart. We may have rich evidences of his love and mercy daily in our self-denying efforts to do others good. I entreat the workers in our Sabbath-schools to put on the whole armor of God, and as faithful soldiers of Jesus Christ, show their fidelity. God will reward every work that is done to his glory.                                                          Mrs. E. G. White.                                                                   -    {SSW, April 1, 1886 par. 11}
[SSW, October 1, 1886 par. 1]       October 1, 1886 The Sabbath-School as a Missionary Field.         Our Sabbath-schools are nothing less than Bible societies, and they may embrace far more than they have hitherto done in the sacred work. They possess a power, if rightly managed, and are capable of doing a good and great work; but they are not what they may be and what they should be. If properly conducted, the influence growing out of the Sabbath-school will improve and enlarge the church, instead of diverting the interest from the church, and concentrating it in the school. There is a most precious missionary field in the Sabbath-school. If now there are omens of good, they are only the beginning of what may be. The great work of opening God's word to the people by the means of Bible readings from house to house, gives character and importance to the Sabbath-school. It proves that the teachers should be really converted men and women, who understand the Scriptures, and can adapt their teaching to the various grades in the school. The idea of Bible readings is Heaven-born. It may put hundreds into the field to do an important work that otherwise would remain undone. The Bible is unchained. It may be carried to every man's door, and its truth presented to every man's conscience, and as a result, many will, like the Bereans, search the Scriptures, to see what is truth. Christ has said, "Search the Scriptures, for in them ye think ye have eternal life, and they are they that testify of me." Jesus, the world's Redeemer, bids men not only to read, but to search the Scriptures.  {SSW, October 1, 1886 par. 1}
[SSW, October 1, 1886 par. 2]         This is a great and important work, and in doing it will be found a great reward, for obedience to Christ's injunction will not go unrewarded. He will crown with special tokens of his favor this act of obedience and loyalty in following the light revealed in his word. As soon as men and women will open the Bible, and look upon the utterances of God with reverence, and with an earnest desire to know what saith the Lord, light and grace will be given them, and they will see wondrous things out of God's law. They will not see it as a yoke of bondage, but as God's utterances, given for them to obey, --wise, just, and good. These great truths, which have been neglected, unheeded, and unappreciated for ages, the Spirit of God will flash into the understanding, and every page will be illuminated with the light of life. The book is not sealed, but the wonderful truths are revealed. The living oracles are heard by wondering ears, and the consciences of men are aroused to action.  {SSW, October 1, 1886 par. 2}
[SSW, October 1, 1886 par. 3]          Gather all into your Sabbath-schools and Sunday schools, from the lisping infant to those of gray hairs, and set them to the task of solving mysteries which have not been comprehended by men of giant minds. Let not narrow ideas circumscribe and bind about your labors. "The field is the world." The doctrines lie plainly revealed on every page of the Bible, and yet the enemy will blind minds so that they cannot discern the plainest truths. Then let the truth be taught the dear children, and let them become acquainted with the revealings of God's word, and let them tell what is written. Let the minister from the desk, with lips touched by a living coal from off the altar of God, speak words that will burn into the hearts and souls of these, although the wise have not comprehended the truth. We must second the command of God, "Go forward." There should be no standing still. We make improvements because God and his providence lead us on in the path of obedience. The truth has a sanctifying power.  {SSW, October 1, 1886 par. 3}
[SSW, October 1, 1886 par. 4]          Why should not the Seventh-day Adventist and Seventh-day Baptist harmonize? Why not co-operate? Why not unite in the work and become one without compromising any principle of truth, and without damage to any interest worth preserving? Both are in defense of the law of God. The Bible and the Bible alone is to be the rule of our faith, the sole bond of our union, and they who evade the truth of the Bible will not desire more intimate relationship. But if these two bodies would unite in the Sabbath-school interest, in the effort to open the word of God to the people, a work would be done that would not please the artful foe at all. One grand lesson should be taught to our children, and that is, freedom from every particle of egotism and bigotry. They should be taught that other souls outside of our faith are precious, and that jesting, sneering, sarcasm, or contempt for those outside of our faith will be an offense to God. Such a course will wound the soul, hinder the prayers, and enfeeble the spiritual growth of those who indulge in them. We should educate the children not to be narrow, but broad; and an agony of desire and a wrestling faith should be encouraged, that God will give them the ability to win souls.  {SSW, October 1, 1886 par. 4}
[SSW, October 1, 1886 par. 5]          One thing is certain, the spirit of love is wanting in the church and in the Sabbath-school. The workers and the learners remain on too low a level. All need to be enlarged, to have holier aspirations, to inhale a purer atmosphere. Young men are to come forth from our Sabbath-schools and from our colleges to become missionaries. They need the best kind of instruction. They need to have the virtue added to faith which comes alone from God, which will qualify them for most trying, responsible positions. The growth of the mind, of the intellect, the spiritual growth, should correspond with the growth of the body. Workers of experience should not be contended to do all the work themselves, but let the burden fall upon younger shoulders. The young men should feel it their duty to become intellectual as well as spiritual workers. Many fail, not because they lack ability, but they lack in a determined effort. They do not apply themselves, and while the experienced should unload some of the burden, placing it upon them, the inexperienced should be making the very best of their time and opportunity, learning and practicing caretaking, that they may be able to take the burdens put upon them. This is a great and important missionary effort,--the training and disciplining workers to go forth into all the world to preach the gospel to every creature.                                                         Ellen G. White.  {SSW, October 1, 1886 par. 5}
[SSW, January 1, 1889 par. 1]       January 1, 1889 The Possibilities in Sabbath-School Work.  -  By Mrs. E. G. White.  -         Our Sabbath-schools are nothing less than Bible societies, and in the sacred work of teaching the truths of God's word they can accomplish far more than they have hitherto accomplished. The Sabbath-school, when rightly managed, possesses marvelous power, and is adapted to doing a great work, but it is not now what it may and should be. The influence growing out of Sabbath-school work should improve and enlarge the church; but in no case should it ever be allowed to divert from the interests of the church. There is a most precious missionary field in the Sabbath-school, and if there are now omens of good, they are only indications and beginnings of what may be done.  {SSW, January 1, 1889 par. 1}
[SSW, January 1, 1889 par. 2]         The great work of opening the Bible from house to house in Bible-readings gives an added importance to the Sabbath-school work, and makes it evident that the teachers in the schools should be consecrated men and women, who understand the Scriptures, and can rightly divide the word of truth. The idea of holding Bible-readings is a Heaven-born idea, and opens the way to put hundreds of young men and women into the field to do an important work, which otherwise could not have been done.  {SSW, January 1, 1889 par. 2}
[SSW, January 1, 1889 par. 3]          The Bible is unchained. It can be carried to every man's door, and its truths may be presented to every man's conscience. There are many who, like the noble Bereans, will search the Scriptures daily for themselves, when the truth is presented, to see whether or not these things are so. Christ has said, "Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me." Jesus, the world's Redeemer, bids men, not only to read, but to "search the Scriptures." This is a great and important work, and it is committed to us, and in doing this we shall be greatly benefited; for obedience to Christ's command will not go unrewarded. He will crown with especial tokens of his favor this act of loyalty in following the light revealed in his word.  {SSW, January 1, 1889 par. 3}
[SSW, January 1, 1889 par. 4]          As soon as the seeker for truth opens the Bible to read the utterances of God with reverence, possessing an earnest desire to know "what saith the Lord," light and grace will be given him, and he will see wondrous things out of God's law. He will not regard the law of Jehovah as a yoke of bondage, but as the gracious commands of one who is all-wise and full of compassion. He will make haste to fulfill his requirements. Great truths which have been neglected and unappreciated for ages, will be revealed by the Spirit of God, and new meaning will flash out of familiar texts. Every page will be illuminated by the Spirit of truth. The Bible is not sealed but unsealed. The most precious truths are revealed, the living oracles are heard by wondering ears, and the consciences of men are aroused into action.  {SSW, January 1, 1889 par. 4}
[SSW, January 1, 1889 par. 5]          Gather the infants with lisping lips, the youth and the aged, and set them to the task of solving mysteries which have not been comprehended by the wise men of earth, although possessed of giant minds. The weighty truths of God's word are for those who are humble and willing to learn at the feet of the divine Teacher. Jesus rejoiced in spirit because of this fact, and said, "I thank thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in thy sight."  {SSW, January 1, 1889 par. 5}
[SSW, January 1, 1889 par. 6]          Let not narrow ideas proscribe and bind about your labors. "The field is the world." The doctrines of truth are plainly revealed on every page of the word of God, and yet the enemy has power to blind the minds of the self-sufficient, so that the plainest and simplest utterances may not be understood. Let the truth be taught to our children. Let them be armed with the revelations of the word of God. Let them be able to tell what is written in the Scriptures of truth. Let the minister from the desk, with lips touched with a coal from off the altar of Heaven, speak the words of life that will burn their way into the heart and soul of those who, although wise in the wisdom of the world, do not comprehend the wisdom that is from above.  {SSW, January 1, 1889 par. 6}
[SSW, January 1, 1889 par. 7]          The question, "What is truth?" should be asked with decided interest. We must respond to the command of God, and go forward from light to a greater light. There is no such thing as the soldiers of Christ standing still, careless and inactive. There are constant improvements to be made. The providence of God is leading us on step by step in the path of obedience. Let parents and teachers impress upon the minds of the children that the Lord is proving them in this life, to see if they will render obedience to him with love and reverence. Those who would not be obedient to Christ here would not obey him in the eternal world. The Lord is seeking to fit them for the heavenly mansions that Jesus has gone to prepare for those who love him.  {SSW, January 1, 1889 par. 7}
[SSW, January 1, 1889 par. 8]          Do not make the Sabbath-school lessons dry and spiritless. Leave the impression upon the mind that the Bible, and the Bible alone, is our rule of faith, and that the sayings and doings of men are not to be a criterion for our doctrines or actions. One grand lesson must be taught to the children, and that is that they must be free from every particle of egotism and bigotry. Teach them that Christ died to save sinners, and that those who are not of our faith, are to be labored for with great tenderness and forbearance, for their souls are precious in the sight of God. No one must be regarded with contempt. There must be no Phariseeism, no self-righteousness.  {SSW, January 1, 1889 par. 8}
[SSW, January 1, 1889 par. 9]         There are many true Christians, not of our faith, with whom we come in contact, who live according to the best light that they have, and they are in greater favor with God than are those who have greater light, but who have not improved it by showing corresponding works. At one time the disciples found a man who was doing a work in Christ's name, and John, relating the matter to Jesus, said, "We forbade him, because he followeth not us," but Jesus rebuked this spirit, and told his followers that "he  that is not against us is on our part." The Way, the Truth, and the Life, will be clearly revealed in the words, the spirit, and the deportment of those who believe in and learn of Jesus. Parents and teachers should manifest the tenderest interest and sympathy for those who are not believers in the truth. They should never, either by word or action, wound a soul, the purchase of Christ's blood. If the older ones manifest a cold, harsh, unsympathetic spirit, the children will manifest the same, and their characters will not be moulded after the divine model. We must patiently educate the children and youth to feel that they are required of God to be missionaries, that they are not to be selfish, narrow, and bigoted, but broad in their ideas and sympathies. If all work in love and manifest Christian courtesy, they will be winners of souls, and will bring precious sheaves to the Master.  {SSW, January 1, 1889 par. 9}
[SSW, January 1, 1889 par. 10]          One thing is certain, there is too little of the spirit of love among Seventh-day Adventists, both in church and Sabbath-school work. The workers and learners aim for too low a standard. All need to be enlarged, to have higher and holier aspirations, to inhale a purer atmosphere. Young men and women are to come forth from our Sabbath-schools and colleges to become missionaries for God. They need the very best of instruction and religious training. They need that virtue that comes from God, added to knowledge, which will qualify them for trying and responsible positions. The intellectual and spiritual growth should be as marked as the development of the physical powers. The young should feel the necessity of being strong and competent intellectually as well as spiritually. Many fail to acquire this power, not because they are lacking in ability, but because they fail to apply themselves with determined and diligent effort. They should make the very most of their opportunities, and become care takers, in order to be able to bear the burdens and share the responsibilities of those who are worn and laden. The most important of all missionary work is to train workers to go into the field to preach the gospel to every creature.  {SSW, January 1, 1889 par. 10}
[SSW, January 1, 1889 par. 11]          Let the Sabbath-school teacher be an example in faith, in charity, in doctrine, and deportment. Let him dress with simplicity. Let him show the beauty of the natural and true, in contrast with the false and artificial. Let him teach his scholars to love God, giving them line upon line, and precept upon precept, little by little adding new features to the truth, till it is delineated before the minds in its attractiveness and beauty. Let him pray and work until he sees his charges bound to the truth, and in possession of the love of God which passeth knowledge.                                                    -    {SSW, January 1, 1889 par. 11}
[SSW, April 1, 1889 par. 1]       April 1, 1889 The Responsibilities of Parents and Teachers.  -  By Mrs. E. G. White.  -         I feel a deep interest in our Sabbath-schools throughout the land, because I believe them to be instrumentalities of God for the education of our youth in the truths of the Bible. Constant efforts should be made by both parents and teachers to interest the youth in matters of eternal importance. The Sabbath-school is a missionary field, and very much more of the missionary spirit should be manifested in this important work than has been manifested in the past. In every grade, in both primary and advanced classes, teachers need to look constantly to the great Source of light for wisdom, for grace, and for power to mould the hearts of their scholars, and that they may deal intelligently with the purchase of Christ's blood. Each teacher should be a humble follower of Him who is meek and lowly in heart. No one should study or work that he may be considered a superior teacher, or a person of unusual ability, but that he may lead souls to Christ. There will come temptations to weave self into all that is done, but the work will be marred if this is done, for it will lead to making dry, lengthy remarks that will fail to interest or benefit the minds of the children.  {SSW, April 1, 1889 par. 1}
[SSW, April 1, 1889 par. 2]         While it is essential that wise, patient efforts should be made by the teacher, the work must not be left altogether to the Sabbath-school and church worker, but it must find its foundation and support in the work of the home. Parents have a sacred responsibility and charge committed to them, and they are called upon to keep their charge, to bear their responsibility in the fear of God, watching for the souls of their children as they who must give an account.  {SSW, April 1, 1889 par. 2}
[SSW, April 1, 1889 par. 3]          Home missionary work has been strangely neglected. Those who have had the greatest reason for earnest, Christlike solicitude for the salvation of their children, have been indifferent to their responsibilities, and have lightly regarded the wants of their households. The responsibility which God has given to men and women as parents, many have shifted from themselves to the Sabbath-school worker and to the church influence. But each instrumentality has its work, and parents who neglect their part will be weighed in the balances and found wanting.  {SSW, April 1, 1889 par. 3}
[SSW, April 1, 1889 par. 4]          The instruction of Christ from the pillar of cloud to the children of Israel, defines the duty of parents, and is not indefinite or hard to be understood. This instruction is for our admonition and benefit. "Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes." In every work of their hands, they were to remember the commandment of the Lord. It was to be bound upon their hands, not literally, but to exert an influence over every transaction of their lives. It was to be as frontlets between their eyes. Their minds were to dwell upon the truth of God's commandments, and they were to be governed by their principles. "And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. And thou shall write them upon the door-posts of thine house, and upon thy gates; that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth. For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him; then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. Every place whereon the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be. There shall no man be able to stand before you; for the Lord your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you. Behold, I set before you this day a blessing and a curse; a blessing, if ye obey the commandments of the Lord your God, . . . and a curse, if ye will not obey."  {SSW, April 1, 1889 par. 4}
[SSW, April 1, 1889 par. 5]          "Behold, I have taught you statutes and judgments, even as the Lord my God commanded me. . . . Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy sons, and thy son's sons."  {SSW, April 1, 1889 par. 5}
[SSW, April 1, 1889 par. 6]          The direction given by the Son of God to Moses for the instruction of the children of Israel, is just as essential now as it was then, and it should be heeded as diligently by parents today as by God's ancient people. Religion must be woven into every part of the home life if we would see the results that God has designed as the fruit of following his way. Pride, self-esteem, and boldness are marked characteristics with the children of this day, and they are the curse of the age. When I see this unchristlike, unlovely manifestation on every side, and then see parents and teachers seeking to display the ability and proficiency of their children and scholars, I am pained to the heart; for I know that it is exactly the opposite course from the one that should be pursued.  {SSW, April 1, 1889 par. 6}
[SSW, April 1, 1889 par. 7]         Parents and teachers who gather their knowledge from the Bible, who are governed in mind and action by its holy principles, need not go astray, and be found in by and forbidden paths. The most sacred lessons of modesty and humility are to be taught to the children, both at home and in the Sabbath-school. They are to be instructed as to the high claims of the law of God, and as to their responsibility before him. The lessons that should be presented to them should be of such a character as would qualify them for usefulness in this life, and for a place in the future, immortal kingdom.  {SSW, April 1, 1889 par. 7}
[SSW, April 1, 1889 par. 8]          "And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." These words plainly define the duty of parents and teachers; and if they will follow this instruction, they will not fail to see the best results. How different would have been the scriptural record of the history of Israel, a nation so highly favored of the Lord, if they had carried out the instruction given them from the pillar of cloud by the Son of the living God! But they did not diligently follow the admonitions given. They failed to teach their children the requirements of God; and the sad results are pictured before us in a nation rejected of God. They separated so far from the wisdom of God that when the great Teacher, Jesus, the world's Redeemer, appeared, they cried, "Away with him!" The tradition of men was more highly revered than the commandments of God. False practices and human inventions had taken the place of the pure teaching of God. That which was to have become a part of their being, was regarded as of small consequence and little worth.  {SSW, April 1, 1889 par. 8}
[SSW, April 1, 1889 par. 9]          When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated. To those who were unprejudiced, the words of Christ were as the light from Heaven. "He spake as never man spake." As the great Teacher presented the absorbing realities of the eternal future, the things of this perishing world were eclipsed. How eagerly did those who had been praying for light receive the truth; but the proud and self-righteous refused his message.  {SSW, April 1, 1889 par. 9}
[SSW, April 1, 1889 par. 10]         How important are the lessons that may be given to the children and youth in unfolding the Scriptures in the simplicity of Christ! Let the teacher leave all his hard, high-sounding words at home, and take only the simplest words, that will be readily comprehended by the minds of the young. But in order to be a successful teacher, not only should the methods of teaching be simple, but you must take sympathy and love with you into the Sabbath-school. The children will recognize this element, and be influenced by it. Men and women are only grown-up children. Do we not respond to words and looks of real sympathy and love? Jesus, the divine Teacher, assured his disciples of his love toward them. He assumed human nature for no other purpose than to display to men the mercy, the love, and the goodness of God in providing for the salvation and happiness of his creatures. It was for this end that he died. While uttering his tenderest words of sympathy he rejoiced in the consciousness that he intended to do "exceedingly abundantly," above what they were able to ask or think. Daily he exhibited before them, in works of blessing to man, how great was his tenderness and love to the fallen race. His heart was a fountain of inexhaustible compassion, from which the longing heart could be supplied with the water of life.  {SSW, April 1, 1889 par. 10}
[SSW, April 1, 1889 par. 11]          When Jesus spoke to the people they were astonished at his doctrine; for he taught them as one having authority, and not as the scribes. The scribes had labored to establish their theories, and they had to labor to sustain them, and to keep their influence over the minds of the people by endless repetition of fables and childish traditions. The loftiest models of public instruction consisted largely in going through heartless rounds of unmeaning ceremonies and in the repetition of frivolous opinions. The teaching of Jesus inculcated the weightiest ideas and the most sublime truths in the most comprehensible and simple manner, and "the common people heard him gladly." This is the kind of instruction that should be given in our Sabbath-schools, Light, Heaven's light, must be reflected from Jesus, the wonderful Teacher, and the souls of the children and youth must be illumined with the divine glory of his character and love. Thus the children may be led in beautiful simplicity to "the Lamb of God, which taketh away the sin of the world."                                                    -    {SSW, April 1, 1889 par. 11}
[SSW, July 1, 1889 par. 1]       July 1, 1889 The Necessity of Sympathy and Love.  -  By Mrs. E. G. White.  -         Parents and teachers should seek to impress the minds of the children from their earliest years with the importance of salvation. They should teach the children that God is their heavenly Father, that his love is expressed to them in the gift of his only begotten Son, and that the Saviour of the world manifested his love toward them in coming to our world to die that we might live. If these lessons are presented in love and tenderness, they will leave a lasting impression upon the minds and hearts of the youth. As images and objects are reflected from the face of the mirror, when revealed by the sunlight, so these themes will be mirrored in the mind when illumed by the love of Christ.  {SSW, July 1, 1889 par. 1}
[SSW, July 1, 1889 par. 2]         The home should be made a school of instruction, rather than a place of monotonous drudgery. The evenings should be cherished as precious seasons, to be devoted to the instruction of the children in the way of righteousness. But how many children are sadly neglected. They are not educated in the home that they may comprehend the truth of God, and are not trained to love justice and to do judgment. They should be patiently instructed, that they may understand the laws that govern them, and that they may know the springs of their actions. They are to be brought into harmony with the laws of Heaven, to cherish the truth as it is in Jesus. In this way they may be fitted to join the society of the angels and to stand in the presence of the adorable Redeemer.  {SSW, July 1, 1889 par. 2}
[SSW, July 1, 1889 par. 3]          There may be implanted in every human soul hopes and aspirations that will be of a right character, and youth may see beauty in the way of holiness. In every case it may be necessary to employ decided measures in dealing with the young, that they may be trained, cultivated, and perfected for the highest usefulness in life. How few appreciate the value of the talents that God has bestowed upon them! How few parents and educators realize the fact that there can be a full development of mind and heart only by having a living connection with the Source of all wisdom, power, and holiness! Truth is infinite, and he whose mind is enlightened and led by the Spirit of God will go from strength to strength, finding his path growing brighter and brighter unto the perfect day.  {SSW, July 1, 1889 par. 3}
[SSW, July 1, 1889 par. 4]          But while we are capable of advancing in knowledge and truth, let us not lose sight of the fact that we can go backward as well as forward. We may go earthward as well as heavenward. There are many souls who are balancing between the heavenward and the hellward course. There are influences, subtle and deceiving, drawing souls away from God and heavenly things. It is necessary that everyone should be looked after from his earliest years to youth and maturity. Especially should those who know the danger of evil, and who know the love and interest that God feels for every soul, make it their business to watch for souls as they that must give an account.  {SSW, July 1, 1889 par. 4}
[SSW, July 1, 1889 par. 5]          Parents should command their households after them, as did Abraham, to keep the way of the Lord. If this is not done, Satan will gladly undertake the work of the parent, and train the child as it pleases him; and oh, how much this work is left to him! Let parents do their duty to those who are dependent upon them, and fashion their characters after the divine Pattern. Let parents, with living faith and entire reliance upon God, do the part assigned them, and God will do his part, and thousands of children who are now without God and without hope in the world, will be added to the church.  {SSW, July 1, 1889 par. 5}
[SSW, July 1, 1889 par. 6]          When the conversion of the youth shall be the great burden upon the hearts of the parents and teachers, efforts will constantly be made to discipline the character, to direct the tastes and desires in the heavenly channel. Every soul is capable of being built up in solid virtues. Each soul may reach heights, depths, and breadths of knowledge in spiritual things, and be fitted for the higher life. When parents take the first steps, making their own habits and practices in eating, dressing, and living, as simple and natural as possible, with an eye single to the glory of God, there will be order in the home, and the children will not be neglected; but time will be devoted to their instruction and development.  {SSW, July 1, 1889 par. 6}
[SSW, July 1, 1889 par. 7]          The children should be surrounded by the best of influences and associations. Parents who undertake this work in the fear and love of God, will guard every word, that they may hear nothing that would pain them when their own conversation is repeated by the children. They will seek to supply the weakness, ignorance, and deficiency in their children by high moral instruction that they may grow up strong in purity, with well-established habits that tend to health and happiness. With such an education they will gather up that kind of knowledge that will perfect the character in symmetry and strength.  {SSW, July 1, 1889 par. 7}
[SSW, July 1, 1889 par. 8]          If the youth are left to pick up an education, they will find that every facility will be furnished. From variety of sources the knowledge of evil will be brought to the mind, and, perhaps, in after life it can never be wholly effaced. When parents neglect their duty in laying the foundation of character for their children, bringing the very best principles as timbers for their character building, this neglect will be supplied by the enemy of God and man, and the youth will be indifferent to virtue and truth. The home should be made the most pleasant place in the world. What is the outward and the artificial compared with the true and the natural? The Lord has given to the children faculties that need the most careful training from both parents and teachers. Those to whom God has committed the responsibility of disciplining the youth should be in a condition to co-operate with him in developing the precious gifts of mind and heart, that they may gain that kind of knowledge that will give increasing strength, and will be an acquisition that can be carried into the future, immortal life.  {SSW, July 1, 1889 par. 8}
[SSW, July 1, 1889 par. 9]          Our heavenly Father has a pure and inexhaustible fountain of knowledge from which we may draw, and there is no limit to his gifts to those who earnestly seek for truth. The capacities of those who add to their faith virtue will be enlarged to receive still greater virtues. There are undeveloped faculties lying dormant that will spring into life and activity when the human is united with the divine. Those who make the most of that which God has given them in this life will find their powers developed to as much greater degree in the future life as they have by wise improvement increased them in this life. The good work of laboring for the salvation of souls requires the exercise of wisdom, and has a powerful tendency to invigorate and expand the virtues to which it gives exercise.  {SSW, July 1, 1889 par. 9}
[SSW, July 1, 1889 par. 10]          To mould and fashion the character of children and youth is a work of the very highest importance, and in this work it is essential to present Christ in his matchless love to the mind, that his counter and stronger charms may eclipse the attractions of the world. The youth must not merely see a theory, however logical, but the loving character and glory of Christ. They must be led to behold the riches of the eternal world, until they are encouraged, animated, and won. The love of Jesus must be the motive of all effort. It impels, it constrains, it captivates.  {SSW, July 1, 1889 par. 10}
[SSW, July 1, 1889 par. 11]          There is altogether too little sympathy brought into our labor for souls. There is not that beseeching, wooing, drawing power that God requires us to exert that souls may be reconciled to him. If we teach the truth as it is in Jesus, religion will not be regarded as a drudgery, but as a delight. Let the teachers bring sunshine, gratitude, and hearts full of tenderness and Christ-like compassion, into their work, and leaven the hearts of their scholars with the spirit of unselfish love; for this is the spirit that pervades Heaven. Shall not the workers in the Sabbath-school divest themselves of all pride and self-love, and heartily and sincerely become doers of the word? "Put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof." Genuine faith confides in Christ, and renders implicit submission, consenting to follow him wheresoever he goeth. When this is fulfilled, as a result of well-directed efforts many souls will be brought as precious sheaves to the Master.                                                    -    {SSW, July 1, 1889 par. 11}
[SSW, January 1, 1891 par. 1]       January 1, 1891 Consecration of Teachers.  -         "Fear God and keep his commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."  {SSW, January 1, 1891 par. 1}
[SSW, January 1, 1891 par. 2]         These are the words of Solomon, the wisest king that ever wielded a scepter. Here is the testimony of a man of experience, one who had wisdom from God. We know that we love and fear God when we keep his commandments, when we are seeking to walk in God's way. When we are searching carefully for his counsel and guidance, and instruction in his word, we will not try to make of none effect the words of Jesus Christ, but will try to get beneath the surface, and will try to understand the deep spiritual meanings, and seek by holy endeavor, day by day, to follow the example of obedience of the Lord Jesus Christ.  {SSW, January 1, 1891 par. 2}
[SSW, January 1, 1891 par. 3]          The Lord would have the teachers of our Sabbath-schools examine themselves whether they be in the love of God. There will be tests and provings of God to try the character in the experience of all who are working in the cause of God. The teachers should be constantly learning and striving for a more thorough understanding, a right judgment in the things of God. There is danger of the teachers becoming self-confident, and so filled with self-esteem that they will not realize their own deficiencies, that there is with them a narrowness of ideas, and they do not broaden or expand. They do not become more and more capable, but more and more self-important. They do not bring Jesus into their hearts and into their experiences. The teacher should cultivate his powers, cultivate his speech so as to speak distinctly, giving intelligent articulation. The mental powers should be cultivated, not be left so weak, and the powers of thought so confused that they cannot explain nor understand the doctrine of our faith. If the teacher is not one of sincere piety, of purity, of self-denial, of willingness to endure inconvenience, then he is not fit for the great and solemn work. It is the duty of the teacher to test his own powers, his own spirit, and understand his true position before God, by close examination.  {SSW, January 1, 1891 par. 3}
[SSW, January 1, 1891 par. 4]          Those whose duty it is to select teachers should be guarded, and not urge those into the school who are not fitted to exert a good influence. How is the teacher's behavior? Is he punctual? Is he cleanly and neat? This should have attention, for these qualities are essential in a teacher. How can he enjoin these necessary acquirements upon the class unless they have an example of punctuality, of neatness, composure, and order? If the teacher is not in his place, and the class are left to amuse themselves, and the teacher comes rushing in breathless, behind time, the influence is leading to non-punctuality and disorder.  {SSW, January 1, 1891 par. 4}
[SSW, January 1, 1891 par. 5]          The one who shall accept the responsibility of teacher, if not fully qualified, if he senses the responsibility of his position, will do his utmost to learn. He will cultivate reverence, cheerfulness, and firmness. Let the deportment be of that character that your class will be educated to have solemn thoughts and reverence toward God. While the ideas may be presented in simplicity, the language, when speaking of God, of Christ, his sufferings, his resurrection, as realities to you, should carry the minds up high above earthly things and make them feel that they are in the presence of the Infinite One. The Sabbath-school is no place for that class who skim the surface, who talk fluently and in a spirit of levity of eternal, testing truths which are higher than the heavens and broader than the worlds. The behavior of a class will represent the character of the teacher in the example which they have before them. If they are rude, and continue so, if irreverent, then there is a cause, and the matter needs to be thoroughly probed. The teacher may have reverence and yet be cheerful. And in the place of flippancy of manner, he should be a searcher for the deep things of God. Any affectation will not be natural. Let the class receive the impression that religion is a reality; that it is desirable, for it brings peace and rest and happiness. Let not your class receive the impression that a cold, unsympathetic character is religion. Let the peace and glory of Christ's presence within make the face speak his love, the lips utter thankfulness and praise.  {SSW, January 1, 1891 par. 5}
[SSW, January 1, 1891 par. 6]          Those who are in the habit of communing with God will have his light reflected in the countenance. Children hate the gloom of clouds and sadness. Their hearts respond to brightness, to cheerfulness, to love. While a teacher should be firm and decided, he should not be stern, exacting, and dictatorial. A dignified authority is required in the teacher else he lacks that ability which will make him a successful teacher. Children are quick to discern any weakness or defect of character in the teacher. The deportment is making its impression. The words which you utter will not give them the right mould unless they see in your character the model. A correct Christian character exemplified in the daily life will do a great work in the character-building of your class, more, far more than all your teachings and oft-repeated lessons. God has so related us individually to the great web of humanity that unconsciously we draw from others with whom we are brought into contact, their ways, practices, and habits. And God forbid that the least of one of these little ones shall be left to walk from the path cast up for the ransomed of the Lord to walk in. Let the teacher have that practical godliness that the character and the love of Jesus will be revealed in him.  {SSW, January 1, 1891 par. 6}
[SSW, January 1, 1891 par. 7]          The Sabbath-school is not a place of entertainment, to amuse and divert the children, although, rightly conducted, it can be all of this; but it is a place where children and youth are educated, where the Bible is opened to the understanding, line upon line, precept upon precept, here a little and there a little. It is a place where the light of truth is to be imparted. Not all who teach in our Sabbath-schools qualify themselves for the work. Let every teacher feel that he must know more; he must be better acquainted with those with whom he has to deal, better acquainted with the best methods of imparting knowledge; and when he has done the best he can, that he has come far short. Do not deal out to the intelligent minds of children words without the moisture or dew of grace. Do not make plain truths dry and uninteresting. Do not clothe in mystery that which is clear and simple. Be careful not to advance a thought that would lead them to misapply the Scriptures. The teacher himself must learn the truth before he can teach it. You cannot impart that which you yourself have not learned. Unless you have yourself learned of the great Teacher, you cannot impart the right kind of knowledge. Truth and principle must be woven into the education in such a way that the child comprehends it.  {SSW, January 1, 1891 par. 7}
[SSW, January 1, 1891 par. 8]          The highest principles, the loftiest truths, the purest motives, are to be brought into the education. There is a very large amount of careless, inefficient teaching in an indiscriminate way, and the real value of the soul and its salvation are treated in such an indifferent way that religion is not understood. Truth must be brought into the mind so that the intellect can lay hold of it as truth that will, if practiced, save the soul. The teacher must have the love of God in his heart by experimental knowledge else he cannot impart the knowledge to children and youth. The Sabbath-school should be a good training-school. Men who are but youth should not with their small experience and limited knowledge engage in actual labor to be an educator to others. This period is the most critical in the life of youth.                                                               Mrs. E. G. White.                                                                   -    {SSW, January 1, 1891 par. 8}
[SSW, December 1, 1891 par. 1]       December 1, 1891 The Need of Genuine Religion in Sabbath School.  -  By Mrs. E. G. White.  -         Our Sabbath schools are not what the Lord would have them to be, for there is altogether too much dependence placed upon form and machinery, while the life-giving power of God is not manifested for the conversion of souls, for whom Christ died. This order of things must be changed if our Sabbath schools meet the purpose for which they exist. We must have consecrated teachers, who love God supremely and their neighbors as themselves. The Lord has made ample provision that teachers may have increased ability from Sabbath to Sabbath, that they may teach to some purpose, working as for time and eternity. We need in our schools young men and women who have vital godliness, not a cheap, superficial experience, but a deep inward piety that results from learning daily in the school of Christ, that they may impart to others the precious lessons which Christ has taught them.  {SSW, December 1, 1891 par. 1}
[SSW, December 1, 1891 par. 2]         Those who are satisfied with following a certain dry order, of going through a round, will miss the mark, and fail of the work that should be done by a Sabbath-school teacher, but if those who engage in this important branch of God's cause are Christians in the full sense of the word, doing the work given them of God in his fear, working with love for souls, for whom Christ died, they will be laborers together with God. When superintendents and teachers give themselves without reserve to God, they will not only resolve, but put their resolutions into effect. As soon as the workers in Sabbath and day schools enter upon their proper work, with a full realization of their dependence upon God, the grace of Christ will be supplied to unite with their human effort. It is important that every worker should understand that conviction and conversion of souls follow the co-operation of the human effort with the divine power. Entire consecration of soul must be maintained as much by the teachers and superintendents of our Sabbath schools as by the ministers in our pulpits, for all alike are engaged in the work of bringing souls to Christ. Each in his place is to work as did Christ, in the spirit of love for the erring and impenitent. This is what Christ would see in the Sabbath-school work.  {SSW, December 1, 1891 par. 2}
[SSW, December 1, 1891 par. 3]          The teachers should set a right example before the youth, in spirit, in deportment, and in dress they should be attired in plain, simple garments, and their spirit should be as humble as a child's, yet pure and elevated, for they stand in the presence of God to represent the character of Christ to their scholars. In the spirit of devotion, with tenderness of heart, they should look upon their charges, remembering that Jesus said, "Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. The angels of God that behold the face of the Father in heaven are looking upon the children and youth whom you, as living agents for God, are teaching the way of salvation. Think of this, superintendents and teachers, you are in the presence of heavenly angels, doing work the character of which will testify to your fidelity or unfaithfulness to Christ.  {SSW, December 1, 1891 par. 3}
[SSW, December 1, 1891 par. 4]          If teachers would ever bear in mind that it is the Holy Spirit that must reveal to the soul glimpses of heavenly things, and that as they work in the Spirit of Christ, this heavenly agent is impressing the mind with divine truth; if they would ever realize that angels are about them, that they are standing upon holy ground, much more efficient work would be done in our Sabbath schools. The teachers would not be devoid of spiritual grace and power, for they would have a realization of the divine presence; they would understand that they were but the human agents through whom Christ was imparting his heavenly light. Their labors would be instinct with earnestness and power, and they would know that the Spirit helpeth their infirmities.  {SSW, December 1, 1891 par. 4}
[SSW, December 1, 1891 par. 5]          The superintendents and teachers in our Sabbath schools must be converted, rescued from their habitual insensibility. The precious lessons of truth must not be taught in a tame, lifeless way; but by daily communion with the Lord, by a reception of the bright beams of the Sun of Righteousness, life-giving power must be added to their efforts to win souls to Christ. They must continually keep the mind stayed upon Christ, that the thoughts and impulses may be of a spiritual character, and that their manner and method of teaching may be subject to the dictation of the Holy Spirit. The Holy Spirit in its highest manifestation to men is to enable them to put forth their best energies, as God is working in them to will and to do of his own good pleasure.  {SSW, December 1, 1891 par. 5}
[SSW, December 1, 1891 par. 6]          "Without me," Christ says, "ye can do nothing." The worker is not to be left alone. The Spirit of God is given unto him that he may will and do of God's good pleasure, that he may make no provision for the flesh to fulfill the lusts thereof. Then, teacher, follow the leadings of the Spirit. As the Spirit of God draws the hearts of the children and youth, you draw with tenderness and love, inviting them, and pleading with them to give their hearts to God.  {SSW, December 1, 1891 par. 6}
[SSW, December 1, 1891 par. 7]          The children and youth are Christ's purchased possession; he has bought them with an infinite price. Jesus loves the little ones. He looks with pity upon the young, for he knows how Satan will seek to attract them into the broad way, making it look enticing to their eyes, and Jesus bids the angels to take special charge of these inexperienced souls, in their homes, in their school life, and in the Sabbath school. The Spirit is continually striving with them, seeking to draw them to God, and the laborer together with God will feel his responsibility, and will earnestly work to win souls to Christ.  {SSW, December 1, 1891 par. 7}
[SSW, December 1, 1891 par. 8]          The scholars in your class may be perverse and stubborn, inclined to evil, they may severely test your patience, and yet their hearts are soil into which you may sow heavenly seed that will bear a harvest for good. If the teacher is not imbued with the Spirit of God, he will become discouraged, lose his self-control, and by an impatient word, by a severe reprimand may cut off all his influence, and make a failure of his work.  {SSW, December 1, 1891 par. 8}
[SSW, December 1, 1891 par. 9]          The Sabbath-school teachers have need of walking carefully and prayerfully before God. They must labor as those who must give an account. They are given an opportunity to win souls for Christ, and the longer the youth remain in impenitence, the more confirmed they become in their resistance of the Spirit of God. With increase of years it is probable that there will be a decrease of sensibility to divine things, a diminished susceptibility to the influences of religion. Every day Satan works to fasten them in their habits of disobedience, their spirit of impatience, and there is less probability that they will become Christians. And what shall be the account finally to be rendered by indifferent teachers? Why does moral diffidence bind the soul of the teacher, and make him reluctant to put forth proper efforts for the conversion of precious souls of youth and children? Why not let the Holy Spirit create an atmosphere about the soul that will drive away moral darkness and bring heavenly light to others?  {SSW, December 1, 1891 par. 9}
[SSW, December 1, 1891 par. 10]          The truly converted laborer in the Sabbath school will not be moulded after the customs and practices of the world, but will stand in moral independence. He will set an example that will be consistent with his profession, coming out from the world, and maintaining a separation from its spirit and fashions. He will not be turned in the least from his steadfast purpose to be one with Christ, nor yield an iota from his stand of fidelity to God, in opposition to pride, to indulgence in selfish amusement, to expenditure of means for the gratification of inclination or love of display, but will be an example in spirit, deportment, and dress.  {SSW, December 1, 1891 par. 10}
[SSW, December 1, 1891 par. 11]          Sabbath-school worker, which will you meet, the standard of Christ or that of the world? Oh, will you not say, "I will lift the cross and follow Jesus"? Will you not cultivate his tenderness in persuasion, his earnestness in exhortation, and exemplify the exalted principles of the truth, manifesting in life and character what the religion of Christ has done for you? Shall we not all heed the exhortation of the apostle, "Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof."  {SSW, December 1, 1891 par. 11}
[SSW, December 1, 1891 par. 12]          There is need of representing genuine religion before the youth. Such religion will prove a vital power, an all-pervading influence. From heart-felt devotion, joyousness, freshness, and continual growth, will spring, and this is the religion that the youth must behold if they are to drawn to Christ. This kind of religion will leave its divine impression upon souls, and its possessor will be renewed both mentally and physically by the refreshing grace of God.  {SSW, December 1, 1891 par. 12}
[SSW, December 1, 1891 par. 13]          Try it for one year, you who are educators and teachers in our Sabbath and day schools, and see if you will not be able to say, "The Lord hath wrought wondrously for us, for many souls have been brought to the Master, as precious sheaves for the heavenly garner."                                                    -    {SSW, December 1, 1891 par. 13}
[SSW, January 1, 1892 par. 1]       January 1, 1892 Co-operation with Christ.  -  By Mrs. E. G. White.  -         The Sabbath-school teacher should be a laborer together with God, co-operating with Christ. Do not be content with a lifeless, formal religion. The object of Sabbath-school work should be the ingathering of souls. The order of working may be faultless, the facilities all that could be desired; but if the children and youth are not brought to Christ, the school is a failure; for unless souls are drawn to Christ they become more and more unimpressionable under the influence of a formal religion. The teacher should co-operate, as he knocks at the door of the heart of those who need help. If pupils respond to the pleading of the Spirit, and open the door of the heart, that Jesus may come in, he will open their understanding, that they may comprehend the things of God. The teacher's work is simple work, but if it is done in the Spirit of Jesus, depth and efficiency will be added to it by the operation of the Spirit of God.  {SSW, January 1, 1892 par. 1}
[SSW, January 1, 1892 par. 2]         There should be much personal work done in the Sabbath school. The necessity of this kind of work is not recognized and appreciated as it should be. From a heart filled with gratitude for the love of God, which has been imparted to the soul, the teacher should labor tenderly and earnestly for the conversion of his scholars.  {SSW, January 1, 1892 par. 2}
[SSW, January 1, 1892 par. 3]          What evidence can we give to the world that the Sabbath-school work is not a mere pretense? It will be judged by its fruits. It will be estimated by the character and work of the pupils. In our Sabbath schools the Christian youth should be intrusted with responsibilities, that they may develop their abilities and gain spiritual power. Let the youth first give themselves to God, and then let them in their early experience be taught to help others. This work will bring their faculties into exercise and enable them to learn how to plan and how to execute their plans for the good of their associates. Let them seek the company of those who need help, not to engage in foolish conversation, but to represent Christian character, to be laborers together with God, winning those who have not given themselves to God.  {SSW, January 1, 1892 par. 3}
[SSW, January 1, 1892 par. 4]          In studying the Scriptures, in manifesting an unselfish interest in others, in doing those things that will please the Saviour, you will grow in grace and in the knowledge of our Lord and Saviour. Let every teacher and scholar ask, "What can I do that can be counted as good service to Him who has died that I might live?" The Master gives this answer, "Seek and save that which is lost." You are to work in Christ's way, with patience, with interest, with determination that you will not feel discouraged as you work for time and eternity, believing that Jesus can do much through human ability consecrated to his service. What higher privilege could we desire than to be laborers together with God, making the most of our intrusted powers, that this very work may be accomplished?  {SSW, January 1, 1892 par. 4}
[SSW, January 1, 1892 par. 5]          When young men and women are so sober minded, and cultivate piety and devotion, they will let their light shine forth to others, and there will be vital power in the church. It would be well to have an hour appointed for Bible study, and let the youth, both converted and unconverted, gather together for prayer and for the relation of their experiences. The youth should have a chance to give expression to their feelings. It would be well to have a judicious leader chosen at first, one who will talk little and encourage a great deal, by dropping a word now and then to help and strengthen the youth in the beginning of their religious experiences. After they have had a little experience, let one of their number take the leadership, and then another, and in this way let workers be educated that will meet the approval of God.  {SSW, January 1, 1892 par. 5}
[SSW, January 1, 1892 par. 6]          In our efforts to help the youth we are woefully behind our duty. We have had great light, but we lack in zeal and earnestness, and have not fervency of spirit proportionate to the privileges we enjoy. We must rise above the chilling atmosphere of unbelief with which we are surrounded, and draw nigh to God, that he may draw nigh to us. We must educate the youth, that they may learn how to work for the salvation of souls, and in educating the youth for this work, we shall also learn how to labor more successfully, becoming efficient agents in the hands of God for the conversion of our scholars. We must become imbued with the spirit of earnest labor, and lay hold upon Christ, claiming him as our only efficiency. Our minds must be enlarged, that we may have a proper realization of the things pertaining to eternal life. Our hearts must be softened and subdued by the grace of Christ, that we may become true educators.  {SSW, January 1, 1892 par. 6}
[SSW, January 1, 1892 par. 7]          Let superintendents and teachers inquire, Do I believe the word of God? Am I giving myself to him who hath given himself for me, suffering a cruel death upon the cross, that I might not perish but have everlasting life? Do we believe that Jesus is drawing the souls of those around us, even those who are living in impenitence and do not respond to his drawing power? Then in contrition of soul say: "Master, I will draw with all my powers of influence, I will draw unto thee. I trust in thee and in thee alone to touch and subdue the heart, by the power of the Holy Spirit."                                                    -    {SSW, January 1, 1892 par. 7}
[SSW, February 1, 1892 par. 1]       February 1, 1892 The Object of Sabbath-School Work.  -  By Mrs. E. G. White.  -         Christian teachers and students are responsible to God for the gracious privileges they enjoy; for they are to be laborers together with God, bearing a decided testimony to the power of God's saving grace in the sight of earth and heaven. The efficiency and influence of the workers for God will be in proportion to their moral elevation and purity. The true Christian teachers will discern the import of the Sabbath-school lesson, for their understanding will be opened to comprehend the gospel. They will let their light shine to those who have taken no interest in the precious rays of truth. The door of the heart must be opened to receive the light shining from the word. One Christian student who receives the word of God may be the means of blessing his fellow-students. He can be a benefit to others, if, patiently and kindly and interestingly, he will go over the lesson with those who do not take an interest in the things of God, and will make his instruction simple and definite. This kind of work will require the exercise of wisdom from above, that the worker may approach those who most need help in an acceptable manner, and lead them to Christ, where the wants of the soul may be satisfied.  {SSW, February 1, 1892 par. 1}
[SSW, February 1, 1892 par. 2]         The Psalmist says, "The entrance of thy word giveth light; it giveth understanding unto the simple." If, through the grace of Christ, you can be the means whereby an entrance can be obtained for the word of God in the heart, your work will not be in vain. When a youth is converted, do not leave him in idleness; give him something to do in the vineyard of the Master. According to his ability, let him be employed, for the Lord has given to every man his work. Let us co-operate with the Lord in every line, and set in operation every means whereby the powers of those connected with the school may be developed for usefulness. The inhabitants of the world are ranging themselves under the banners of the two leaders of earth's inhabitants. Christ, the prince of life, and Satan, the prince of darkness, are urging men and women and youth into service. It is the work of the Christian teacher and scholar to make earnest efforts that the ranks of Christ may be continually increased, to invite every soul to stand under the blood-stained banner of Prince Emmanuel.  {SSW, February 1, 1892 par. 2}
[SSW, February 1, 1892 par. 3]          Lessons should be taught in the Sabbath school that will shed light into the chambers of heart and mind. And that this may be accomplished, the teachers must be under the influence of the Holy Spirit, that all selfishness may be subdued, that no hasty word may be spoken, no inconsiderate action may be performed, but that the grace of God may be manifested as working with human effort for the salvation of souls. This should be the great end of Sabbath-school work. The Sabbath school should not be made a place for controversy; it is not the place to make differences of opinion manifested. Let all this kind of work be kept out of the school, and let harmony be maintained. If ideas are advanced that are questioned by members of the school, let not a combative spirit arise, and discussion and controversy follow.                                   (Concluded in next number.)  {SSW, February 1, 1892 par. 3}
[SSW, March 1, 1892 par. 1]       March 1, 1892 The Object of Sabbath-School Work   -  By Mrs. E. G. White.  -  (Concluded.)         The Sabbath school should be a place where the jewels of truth are searched for and rescued from their environment of error, and placed in their true setting in the framework of the gospel. Precious gems of truth, long lost sight of, are now to be restored to the children of God. The themes of justification by faith, the righteousness of Christ, should be presented in our schools, that the youth and children may understand these important subjects, and teachers and scholars may know the way of salvation. Sacred and eternal principles connected with the plan of salvation have long been lost from sight, but they must be restored to their proper place in the plan of salvation, and made to appear in their heavenly light, and penetrate the moral darkness in which the world is enshrouded.  {SSW, March 1, 1892 par. 1}
[SSW, March 1, 1892 par. 2]         Let the youth take heed to the words of the wise man: "Trust in the Lord with all thine heart; and lean not unto thine own understanding." Let them walk softly, prayerfully, and carefully before the Lord, in continual dependence upon him, and at the same time exerting all their powers, improving all their opportunities, trusting to what the Lord can do with their consecrated abilities. Let them inquire at every step, "Is this the way of the Lord?" Humility is a characteristic of those who have true wisdom, and, no matter what may be their attainments, they will not be self-confident and boastful.  {SSW, March 1, 1892 par. 2}
[SSW, March 1, 1892 par. 3]          The Lord calls for young men and women to gird themselves for lifelong, earnest labor in the Sabbath-school work. Spasmodic efforts will not avail to accomplish much good, or to make you successful laborers in the work of God. By patient continuance in welldoing, you are to become laborers together with God. You are to reckon yourselves the servants of God by the day. Be diligent in your work for one day, and see that you make no crooked paths for your feet, lest the lame be turned out of the path of rectitude by your misdoings.  {SSW, March 1, 1892 par. 3}
[SSW, March 1, 1892 par. 4]          The Lord would have teachers in the Sabbath-school work who can give whole-hearted service, who will increase their talent by exercise, and make improvement on what has already been attained. The Lord would have working Christians in his church, for the worker has fewer temptations than those who have little to do. Those who truly believe in Christ will become laborers together with God. They will be governed by his spirit, their affections will be purified, their passions will be controlled, and precious fruits will appear in their lives for the glory of God; for those who truly believe in Christ will reflect light. New light will ever be revealed on the word of God to him who is in living connection with the Sun of Righteousness. Let no one come to the conclusion that there is no more truth to be revealed. The diligent, prayerful seeker for truth will find precious rays of light yet to shine forth from the word of God. Many gems are yet scattered that are to be gathered together to become the property of the remnant people of God. But light is not given simply to be a strength to the church, but to be shed upon those who are in darkness. The people of God are to show forth the praises of Him who hath called them out of darkness into his marvelous light. Christ has said of his people, "Ye are the light of the world," and it is the mission of light to shine out and illuminate the darkness.  {SSW, March 1, 1892 par. 4}
[SSW, March 1, 1892 par. 5]          Oh, may teachers and pupils be what the Lord designed that they should be when he gave his life that they might be the sons and daughters of God, and win the crown of immortal glory!                                                                   -    {SSW, March 1, 1892 par. 5}
[SSW, April 1, 1892 par. 1]       April 1, 1892 Heart Work in Sabbath-School Teacher and Scholar.  -  By Mrs. E. G. White.  -         Every teacher in the Sabbath school should be a follower of Christ, and those who have not identified themselves as the disciples of Christ, showing by a consistent life that they are Christians, should not be invited to become teachers in the Sabbath school, for they have need that someone first teach them the foundation principles of the love and fear of God. "Without me," Christ says, "ye can do nothing." Then of what value would be the teaching of one who knew nothing by personal experience of the power of Christ? It would be a great inconsistency to urge such a one to take a class in the Sabbath school, but it is even worse to permit a class to be under the influence of a teacher whose dress and deportment deny the Saviour, whom they profess to serve.  {SSW, April 1, 1892 par. 1}
[SSW, April 1, 1892 par. 2]         Those who teach in Sabbath school must have their hearts warmed and invigorated by the truth of God, being not hearers only, but also doers of the word. They should be nourished in Christ as the branches are nourished in the vine. The dews of heavenly grace should fall upon them, that their hearts may be like precious plants, whose buds open and expand and give forth a grateful fragrance as flowers in the garden of God. Teachers should be diligent students of the word of God, and ever reveal the fact that they are learning daily lessons in the school of Christ, and are able to communicate to others the light they have received from Him who is the great Teacher, the Light of the world.  {SSW, April 1, 1892 par. 2}
[SSW, April 1, 1892 par. 3]          Teachers should feel their responsibility, and make use of every opportunity to improve, that they may render the best kind of service in a manner that will result in the salvation of souls. Both teachers and pupils should awake to the importance of manifesting industry and perseverance in the study of God's word. They should be much in communion with God, where petty temptations will not control them, and indolence and apathy will be successfully resisted. No idleness, no self-indulgence should be allowed by those who profess to be Christian workers.  {SSW, April 1, 1892 par. 3}
[SSW, April 1, 1892 par. 4]          Point after point of truth should be investigated, for there is no limitation to the truth of God, and in its study a most lively interest should be felt by both teachers and pupils, that they may know what God hath said. For years the voice of God has been saying to us, "Agitate, agitate, agitate." Study every point of truth, that you may know for yourselves what is truth in distinction from error. Let students search for themselves, that they may know the deep things of God. Let this work be done in the Spirit of Christ. Put no restriction upon the students.  {SSW, April 1, 1892 par. 4}
[SSW, April 1, 1892 par. 5]          In searching the Scriptures there is need of great humility of mind and contrition of heart, of seeking earnestly unto God. Those who come in a lowly spirit, seeking for truth, will be aided in their search by the angels of God.  {SSW, April 1, 1892 par. 5}
[SSW, April 1, 1892 par. 6]          The Lord will raise up men to bear the message of truth to the world and to his people. If those in responsible positions do not move onward in the opening providences of God, bearing an appropriate message for this time, the words of warning will be given to others who will be faithful to their trust. Even youthful Christians will be chosen to "cry aloud and spare not."  {SSW, April 1, 1892 par. 6}
[SSW, April 1, 1892 par. 7]          A new element must be brought into our Sabbath-school work in every church, not an element of contention, but one of piety and purity. Self-esteem and self-sufficiency are so prevalent that the words of the True Witness apply to many members of the Sabbath school. The True Witness says: "I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked; I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten; be zealous therefore, and repent."  {SSW, April 1, 1892 par. 7}
[SSW, April 1, 1892 par. 8]          What is the character of the religious experience of those who take part in the Sabbath-school work? The light of truth has been shining in the minds and hearts of teachers and scholars, that they may diffuse it to those who are out of Christ. The saving message is to be given to those who have not yet opened their hearts to receive the heavenly gift. The truth must be urged upon the attention of those who seem indifferent. If all felt a burden for the souls for whom Christ died, how intense would be the interest in every agency employed for the salvation of souls. How little our thoughts would be upon the indulgence of self, upon display in dress, and upon seeking for amusement. How little money would be expended for entertainments and pleasure if we realized the importance of investing our means in the cause of God, which demands every penny not needed for actual wants.  {SSW, April 1, 1892 par. 8}
[SSW, April 1, 1892 par. 9]          Pray that the Holy Spirit may come to your hearts, and then you will wear Christ's yoke, and bear his burden, and grow into complete union with Jesus. Our views are too narrow; we need a more extended vision, that we may take in the wants of the cause.  {SSW, April 1, 1892 par. 9}
[SSW, April 1, 1892 par. 10]          What the cause most needs is consecrated young men and women who feel a personal responsibility for the advance of the work, and who will co-operate with divine agencies to shed light into the moral darkness of the world.  {SSW, April 1, 1892 par. 10}
[SSW, April 1, 1892 par. 11]          Many who profess to be Christians do not more than half believe the word of God. They do not study it earnestly, but waste precious time in reading novels and storybooks. A mere intellectual understanding of the word of God will not be sufficient to influence the habits of the life, for the life is regulated by the condition of the heart. When Sabbath-school teachers have taught the lessons of external revelation, their work is but just begun, and they should not cease their labor until they have evidence that the precepts of heaven are not only accepted by the understanding of the pupil, but written upon the heart. When the living oracles are engraven on the tablets of the heart, the work is not in vain, for the inner life of the scholar has been changed, and the love of God will become an abiding principle in the soul. The seed of gospel truth must take deep root in the heart and be made manifest by precious fruits borne in the life.                                                    -    {SSW, April 1, 1892 par. 11}
[SSW, July 1, 1892 par. 1]       July 1, 1892 What It Means to Be a Laborer with God.  -  By Mrs. E. G. White.  -         "Young men likewise exhort to be sober minded. In all things showing thyself a pattern of good works; in doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you."  {SSW, July 1, 1892 par. 1}
[SSW, July 1, 1892 par. 2]         Where sincere piety is lacking, where daily communion with God is neglected, the teacher in the Sabbath school will be dry and tedious in his manner of teaching. His words will have no power to reach the hearts of his pupils. To be laborers together with God means a great deal more than merely to go to Sabbath school and attend the services of the church, and take part in the work of teaching, and in bearing testimony in the social service. To be a laborer together with God means that your heart is drawn out in strong desire for the salvation of the sinful souls for whom Christ has died. It means that you are filled with solicitude for the work, that you are ever planning to make your instruction interesting, to devise ways that you may draw with every intrusted power of your nature along the lines in which Christ is drawing, that souls may be won to his service and be bound to him by the cords of his infinite love.  {SSW, July 1, 1892 par. 2}
[SSW, July 1, 1892 par. 3]          Laborers together with God do not feel like shrinking from sacred obligations; but for Christ's sake they are willing to endure toil, to suffer privation and reproach. They are willing to meet with repulses, though this is hard to bear and humiliating to human pride. But the laborer together with God will remember that Jesus bore shame and insult, rejection and death, that he might save those who were lost. Every part of the varied labor in the harvest field means sacrifice and self-denial. It means that the time usually spent in matters of minor importance should be spent in searching the Scriptures, that you may know how to labor successfully in the work to which you are appointed. It means that you must become acquainted with the Spirit of God. It means that you must do much praying, and have much serious thought as to how you may put to use every capability of your nature, and carry forward the work of God effectively.  {SSW, July 1, 1892 par. 3}
[SSW, July 1, 1892 par. 4]          You are God's employed servants, delegated to build up his kingdom in the earth, and you are to do your part in saving the souls for whom Christ has paid the price of his own blood. Is it then a slight matter to teach in the Sabbath school, without a preparation of heart for this momentous work? Many who undertake teaching a class feel little interest in it, and they mar the sacred work by their unconsecrated efforts.  {SSW, July 1, 1892 par. 4}
[SSW, July 1, 1892 par. 5]          Teachers and workers in every department of the Sabbath school work, I address you in the fear of God, and tell you that unless you have a living connection with God, and are often before him in earnest prayer, you will not be able to do your work with heavenly wisdom, and win souls for Christ. The worker for God must be clothed with humility as with a garment. The Lord will recognize and bless the humble worker who has a teachable spirit, a reverential love for truth and righteousness, wherever such a worker may be. If you are thus, you will show a care for your scholars by making special efforts for their salvation. You will come close to them in loving sympathy, visiting them at their homes, learning their true condition by conversing with them concerning their experience in the things of God, and you will bear them in the arms of your faith to the throne of the Father.  {SSW, July 1, 1892 par. 5}
[SSW, July 1, 1892 par. 6]          It will do no good to reprimand, and accuse, and fret at your scholars when they manifest a spirit of unrest and mischievousness. Remember you are to be a patient laborer together with God, and that all heaven is interested in the work you are doing, and any part in the work of God means toil and travail of soul. "Be strong, quit you like men." Ask of your Master, who submitted to humiliation, and who endured the death of the cross, what he would have you to do. Take all your intrusted talents with you into the work, and put them out to the exchangers. Through the grace of Christ you will be able to do a precious work for the Master. The wealth of divine resource is at your command, and through prayer and faith you may lay hold on the promises of God and appropriate them to your need. Consecrate yourself and your all to the service of him who hath loved you, and hath given himself for you. Jesus says, "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." This means in the Sabbath school work as much as in the work of the minister. Now is the golden opportunity to sow precious seed that will spring up and bear fruit unto eternal life. Now you may be a savor of life unto life, for when you can impart to others truth that you have gained through a deep experience, it has a life-giving power that will impress hearts and draw them to Jesus. When Jesus is drawing and his colaborers are working in harmony with him, hard indeed must be the heart that will not be impressed and subdued by the power of divine love.                                                                   -    {SSW, July 1, 1892 par. 6}
[SSW, August 1, 1892 par. 1]       August 1, 1892 The All-Important Lesson.  -  By Mrs. E. G. White.  -         "Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."  {SSW, August 1, 1892 par. 1}
[SSW, August 1, 1892 par. 2]         Unless the mind is continually disciplined by thorough work in investigating lines of truth, it will be controlled by slothful habits, and do but the most superficial work. Those who permit themselves to sink into this state of indolence will take for truth the assertions of others, and their acquirements will be of a low and cheap order. The mind thus bound about will be satisfied with a limited round of thought, and its possessor will not even suspect that there are rich mines of truth to be worked, where they might become rich in the acquirement of heavenly treasures. I have been shown by the Lord that there are depths of truth beyond the short line of measurement which has been made by those who profess to believe the truth. Many think that they are rich and increased with goods, and have need of nothing, when they are poor and miserable and blind and naked, and have need of everything. They think that they know everything that is worth knowing, when the fact of the matter is that they know nothing that is worth knowing. In the greatness of their ignorance, in the poverty of their spirit, they feel that they have attained unto the measure of the full stature of men and women in Christ, when they are mere babes in understanding. They have grown to be conceited, egotistical; and the Lord says to them: "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten; be zealous therefore, and repent. 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. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."  {SSW, August 1, 1892 par. 2}
[SSW, August 1, 1892 par. 3]          God calls upon the young men and women to bring earnest, vigorous, intellectual effort into the work. The mind's best powers will sustain high effort, and success will crown those who reach for an elevated attainment. If the young who are strong will put to the stretch their powers in searching the Bible, they will have minds stored with valuable knowledge that will shine as a light upon those with whom they associate. The Sabbath school should be a place where those who have made advancement in divine knowledge should be able to inculcate fresh ideas in regard to the faith of God's people. When all those who profess to be Christians are Christians in deed and in truth, the Sabbath school will be no longer a dry round of service. The teachers will then understand the lesson that Christ gave to Nicodemus, and will teach it in all its momentous bearing on human destiny. Jesus said to the ruler in Israel, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Except a man be born again, he cannot understand the character of the heavenly kingdom, or discern its spiritual nature. Christ was saying to Nicodemus in these words: "It is not learning you need so much as it is inward renovation. You need not to have your curiosity satisfied so much as to have a new heart, and until that change takes place, making all things new, it will result in no saving good to you for me to discuss with you my authority, my work, my mission as One who bears the credentials of heaven."  {SSW, August 1, 1892 par. 3}
[SSW, August 1, 1892 par. 4]          The lesson which Christ gave to Nicodemus is important to every teacher, to every Sabbath school worker, to every youth and child. It is certainly important that we become acquainted with the reasons of our faith, but the most important knowledge to be gained is the experimental knowledge of what it means to be born again. The great want in our Sabbath school work is the want of the light of life. All through our ranks are needed men and women who have learned at the feet of Jesus what is truth, and how to present it to others. It requires holy men, men who have humility, who are adding in Christ, to be educators of our youth in the Sabbath school.  {SSW, August 1, 1892 par. 4}
[SSW, August 1, 1892 par. 5]          Nicodemus came to the Lord thinking to enter into a long discussion with him concerning points of minor importance, but Jesus laid bare the first principles of truth, and showed Nicodemus that his first need was humility of heart, a teachable spirit, a new heart; that if he would enter into the kingdom of God, he must be born again. Are there not those who hold responsible positions in the Sabbath school who would be irritated and annoyed if I should testify to them that though they are rulers in Israel, they too need to be born again? Nicodemus wondered that Christ should speak to him in the way which he did, not respecting his position as ruler in Israel, and he was not prepared to receive the truth, and he answered Christ in words full of irony. "Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born?" He revealed the fact, as do many, when the cutting truth is brought home to the conscience, that the natural man receiveth not the things of the Spirit of God. There is nothing in them that responds to spiritual things; for spiritual things are spiritually discerned. But although Nicodemus did not comprehend his words, Jesus did not become impatient or discouraged, but sought to make more plain his statement of truth: In solemn, quiet dignity, Jesus repeated his words in a manner that would convince him of their divine truth, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is everyone that is born of the Spirit."  {SSW, August 1, 1892 par. 5}
[SSW, August 1, 1892 par. 6]          While Jesus was speaking, the Spirit of God was impressing the heart of the proud rabbi, and it was in a hushed tone and humble manner that Nicodemus inquired, "How can these things be?" Jesus brought the truth home to his soul, saying: "Art thou a master in Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven. And 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. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."  {SSW, August 1, 1892 par. 6}
[SSW, August 1, 1892 par. 7]          The work of the Holy Spirit upon the heart is shrouded in mystery. It can no more be explained than can the operation of the winds. The Lord has never explained to humanity how the soul is impressed by the Spirit of God, affecting the mind and heart of the believer, or how the Spirit puts words into the mouth of the Lord's messengers to give to his people. The prophets, who were especially enlightened by the Spirit of God, often could not understand the meaning of the words they wrote upon the paper, or explain the significance of what they uttered when the Spirit caused them to speak, but the word of the Lord accomplished the very work which he designed that it should, and the fruits of the work testified to its divine character.  {SSW, August 1, 1892 par. 7}
[SSW, August 1, 1892 par. 8]          The religion that comes from God is the only religion that will lead to God. The character of the work that comes forth will testify as to the fountain from which the worker has drawn. Those who go to Jesus with humble and contrite heart, with broken, submissive spirit, will be given freely of the water of the river of life. They will be refreshed and strengthened, and Christ will be in them as a well of water springing up unto everlasting life. Every true Christian is a living fountain, ever receiving of the unfailing streams of grace, ever refreshed and ever refreshing those that are around him. Those who are coworkers with God manifest a missionary spirit; for they are ever receiving, that they may ever be giving to others the light and blessing of heaven. Those who open their hearts to receive largely will be able to give largely.  {SSW, August 1, 1892 par. 8}
[SSW, August 1, 1892 par. 9]          How sad it is to think of the great amount of mechanical work that is done in the Sabbath school, while there is little evidence that there is moral transformation in the souls of those who teach and who are taught! When the work of the Spirit of God is felt upon the heart, we shall see many earnestly seeking first the kingdom of God and his righteousness. Then earthly things will find their proper, subordinate position, and heavenly things will be supreme in the affections of the children of God.                                                    -    {SSW, August 1, 1892 par. 9}
[SSW, September 1, 1892 par. 1]       September 1, 1892 The Need of Consecrated Teachers.  -  By Mrs. E. G. White.  -         "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe. These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 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. 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."  {SSW, September 1, 1892 par. 1}
[SSW, September 1, 1892 par. 2]         Those who engage in Sabbath school work should be persons who have consecrated themselves to God. They should be men and women of strong faith and warm sympathies, who are fervent of spirit, and interested in all that pertains to the cause of Christ. They should give themselves to the work with unselfish endeavor, and at whatever sacrifice it may require, laying themselves on the altar, and pleading, with strong crying and tears, for the conversion of the youth who have been committed to their charge. Among those who would work for the Lord in the Sabbath school, let all selfish ambition be crucified, and "let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves." Let it be the Sabbath school worker's first ambition to educate the youth to do their duty in the fear of God and with simplicity.  {SSW, September 1, 1892 par. 2}
[SSW, September 1, 1892 par. 3]          The great want in the Sabbath school is not the want of machinery, but the want of knowledge in spiritual things. How greatly do the workers need a baptism of the Holy Spirit, that they may become true missionaries for God! They should learn to tax their minds to the utmost, that they may acquire a better knowledge of Bible truth. The teachers in the Sabbath school should pray daily for the enlightenment of heaven, that they may be able to open to the minds of the youth the treasures of the sacred word. Why not humble yourselves before the Lord, and let the impression of the Holy Spirit be manifested upon your character and work? There is far too much self-complacency among those who engage in Sabbath school work, too much machinery and routine, and all this tends to lead the soul away from the Fountain of living water.  {SSW, September 1, 1892 par. 3}
[SSW, September 1, 1892 par. 4]          There was a time in the history of our work when the workers felt the necessity of counseling with those who had experience, when they realized the need of the guidance of the Lord in all that pertained to his work; but that time is past, and the true missionary spirit has departed from the hearts of many of our professed workers. The Lord desires that those who are engaged in the Sabbath school work shall be missionaries, able to go forth to the towns and villages that surround the church, and give the light of life to those who sit in darkness. He would not have the young men feel that they must confine themselves to the Sabbath school work to the exclusion of this missionary work, that so much needs to be done, for in making an effort for those who know not the truth, they would gain an experience that would enlarge their minds and deepen their sympathies.  {SSW, September 1, 1892 par. 4}
[SSW, September 1, 1892 par. 5]          The Lord would have young men and women who are rooted and grounded in the truth take advantage of means that will serve to enlarge their conceptions of his work. Let the youth who have a solid experience in the things of God enter seminaries and colleges, and learn to meet the people on their own ground. In this way they may finish their education, and may become light bearers to those with whom they are called to associate. They will have to meet obstacles in presenting the truth, but these will but make them feel their dependence upon God, and will lead them to seek wisdom from above in order that they may conduct themselves in a way that will have a saving influence upon those for whose salvation they are working.  {SSW, September 1, 1892 par. 5}
[SSW, September 1, 1892 par. 6]          In giving his Son to come into the world and die for fallen man, the Lord has done his part; for all heaven was poured out to man in that one rich gift; and now God waits for the cooperation of those who have a knowledge of the love of Christ. Let no one think that because he is poor, and has but a humble position in life, he cannot become a missionary for the Lord. The work of Christ, the Majesty of heaven, was begun in poverty and humiliation. The parents of Christ were in very humble circumstances, and the Prince of Life labored with his own hands at the carpenter's bench, that he might help to meet the wants of the family. He took his place in the world as a common day laborer, and he has the tenderest sympathy for those who are struggling to obtain knowledge under difficulties. If those who cannot have advantages such as they would desire will but look at the experience of hardship, poverty, and humiliation that Christ endured for their sake, they will see that they have no need to be sad or discouraged. Let those who would work for God trust implicitly in him; for through the influence of the divine Spirit, through simple, living faith in God, men and women, however humble, may become powerful agents in his hands, to win souls to Christ; for genuine experience in the things of God is not gained through natural means.                                (To be continued.)                                                    -    {SSW, September 1, 1892 par. 6}
[SSW, October 1, 1892 par. 1]       October 1, 1892 The Need of Consecrated Teachers   -  By Mrs. E. G. White.  -  (Concluded.)         There are some who depend upon their reasoning powers, and undertake to explain the mysteries of God's word through a process of reasoning; but such will find themselves at last ignorant both of the Scriptures and of the power of God. The Lord has endowed us with reasoning powers, that we may not be blindly credulous in our reception of truth; for reason has its part to act. In searching for truth, the Lord would have us put to the stretch all our powers of mind, that we may be intelligent in the deep things of his word. But let everyone remember that the world by wisdom knew not God; the Spirit of God must make the right impression upon the mind, or the searcher will not discern spiritual things. The Sun of Righteousness must shed forth his bright beams or the darkened mind will not be enlightened.  {SSW, October 1, 1892 par. 1}
[SSW, October 1, 1892 par. 2]         He who receives the light and walks in it will follow the Lamb of God, that taketh away the sin of the world. But he who refuses the aid of the Holy Spirit in seeking to understand the word of God, will choose darkness rather than light; for he will walk in the sparks of his own kindling, and will lie down in sorrow. Then, accepting the enlightenment of the divine Spirit, let the youth search the word for themselves, remembering that they are under the tutorship of the greatest Teacher the world ever knew. Jesus has said, "Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me." The Lord would not have any of you rest satisfied with the expositions of others, with the current, popular opinions of those who are termed the leading men. Their expositions are not infallible, and you are not to accept their ideas until you have compared scripture with scripture, and know for yourself that they harmonize with the living oracles. You are to know for yourselves what saith the Scripture. The Lord has revealed his will in his precious word; he has laid out his truth in clear lines, that we all may become familiar with the plan of salvation and its object, and become workmen who need not to be ashamed, but able rightly to divide the word of truth.  {SSW, October 1, 1892 par. 2}
[SSW, October 1, 1892 par. 3]          In order to do the will of God, we must search his word, that we may know his doctrine, and put to the task all our intrusted ability. We must be diligent in prayer, and fervent in simple, whole-hearted service to God. Those who are engaged as teachers in the Sabbath school should hunger and thirst for divine truth that they may impart this spirit to those under their care, and lead their pupils to seek for truth as for hidden treasure. We do not want our Sabbath schools conducted in such a way as to make hypocrites of the pupils, for such cannot advance the interests of true religion. Then let there be more attention given to seeking God that the Spirit of the Lord may be in your school than that you may have every mechanical arrangement you may desire. High pretensions of any kind are out of place in Sabbath school work, and the mechanical working of the school is of little value if the Spirit of God does not soften and mould the hearts of the teachers and pupils.  {SSW, October 1, 1892 par. 3}
[SSW, October 1, 1892 par. 4]          Throughout our ranks there must be more earnest devotion to God, and less dependence on form and ceremony. Not only are there Sabbath school teachers who need the enlightenment of the Holy Spirit, but there are ministers whose lips must be touched with a live coal from off the altar, or they will not reach the souls of the lost. They must be awake to the value of the hidden treasures of truth, and never be satisfied until Christ is formed within, the hope of glory. They cannot refresh others with the waters of life if Christ is not within them as a well of water springing up unto everlasting life. There are some who profess to be ministers of Christ whose sole resource is a stated number of old, dry discourses. They preach on certain subjects over and over, and have lost sight of the fact that they might have a recourse to the treasure house of heaven, from which they could bring forth things both new and old. They fail to bring to the people the lessons which Christ taught to his disciples, and the people of God are starving for the bread of life, for they desire to know what they must do to be saved.  {SSW, October 1, 1892 par. 4}
[SSW, October 1, 1892 par. 5]          Let not the teacher in Sabbath school follow the example of those who do not grow in the knowledge of our Lord and Saviour Jesus Christ, even though those who minister in the sacred desk have given them such an example. He who would be accepted as a laborer together with God must not be found imitating the tone, manners, or ideas of any other man. He must learn of God, and be endowed with heavenly wisdom. God has given the gift of reason and intellect to one worker the same as he has to another; and according to your ability, you are to put your talents out to the exchangers. The Lord would not have any worker a mere shadow of another whom he admires. The teacher must grow up into the measure of the stature of Christ, not to the measure of some finite erring mortal. You are to "grow in grace," and where is grace to be found?--Only in Christ, the divine Pattern.  {SSW, October 1, 1892 par. 5}
[SSW, October 1, 1892 par. 6]          Then let everyone look to Christ and copy the divine Model. Let every worker tax his powers to the utmost to work in harmony with the plan of God. Let him learn in the school of Christ, that he may be wise in instructing others. Those who are committed to the care of the teacher in the Sabbath school will need the wisdom and experience that God can give to the follower of Christ. Let the teacher learn of Christ meekness and lowliness of heart, that he may be a true teacher, and win his pupils to Christ, that they, in turn, may become faithful missionaries in the great harvest-field.                                                    -    {SSW, October 1, 1892 par. 6}
[SSW, December 1, 1892 par. 1]       December 1, 1892 Treatment of Erring Pupils.  -  By Mrs. E. G. White.  -         God has given us a revelation disclosing to us divine acquirements. The Lord has presented our duties before us in relation to himself and to our fellow-men. None of us are excusable in following our own way, choosing our own course of action; for God's will and God's way have been presented to us in clear light. We are to represent the character of Christ, to sever from us every disposition, every trait of character, that, if cherished, would make us an influence to lead souls away from Christ in place of leading them to him. As the Bible is a revelation of the will of God to man, we should earnestly study that we may know what is truth, and how to practice it.  {SSW, December 1, 1892 par. 1}
[SSW, December 1, 1892 par. 2]         In Sabbath school work we shall be called upon to deal with those who make mistakes, who fall into sin and error. Christ has given us lessons in his word that are very plain in regard to the treatment of the erring; but many have failed to practice these lessons. They have not studied and treasured them in the heart, so that the Holy Spirit could enlighten the darkened understanding, and melt and break the stony heart of both teacher and pupil. The Holy Spirit will make the heart sensitive, sympathetic, and rid it of pride and selfishness.  {SSW, December 1, 1892 par. 2}
[SSW, December 1, 1892 par. 3]          Pupils in Sabbath school are likely to do that which will annoy the teacher, by their misconduct. But the teacher must not speak sharp words, and manifest an uncontrolled spirit; for in so doing he will not be using the sword of the Spirit, but the weapons of Satan. Although the misconduct of the scholar is trying, although the evil must be corrected, the rules observed and justice respected, yet let the teacher keep the way of the Lord, and mingle mercy with justice. Let him look to the cross of Calvary, beholding there how mercy and truth have met together, how righteousness and peace have kissed each other. There, through the divine sacrifice, man may be reconciled to God. In contemplating the love of Christ your heart will be softened to deal with the youth as with younger members of the Lord's family. You will remember that they are Christ's property, and your disposition will be to deal with them after the manner in which Christ has dealt with you.  {SSW, December 1, 1892 par. 3}
[SSW, December 1, 1892 par. 4]          Harsh dealing will never help the youth to see his errors, or aid him to reform. Let the rules and regulations of the school be carried out in the spirit of Jesus, and when reproof must be given, let this disagreeable work be done with sorrow blended with love. Do not feel that it is your work to openly rebuke the pupil, and thus humiliate him before the whole school. This will not be a proper example to set before the children, for it will be as seed that will bear a like harvest. Never publish the errors of any pupil outside the circle in which they must be known; for, if this is done, sympathy will be created for the wrongdoer, by leaving an impression on the mind that he has been dealt with unjustly. By exposing the wrongdoer, he may be thrown upon Satan's battle field, and from that moment go steadily downward. Christ bears long with us, and we must be Christlike. He does not cut us off because of our errors, but reproves in tenderness, and by love draws us close to himself.  {SSW, December 1, 1892 par. 4}
[SSW, December 1, 1892 par. 5]          If teachers see that it is impossible to bring a student under the discipline of the class, let him be removed to another class, for it may be that another teacher may be able to supply the deficiency. What one teacher lacks another may possess; but if you can obtain the confidence of the youth, and bind him to your heart through cords of sympathy and love, you may win a soul to Christ. The wayward, self-willed, independent boy may become transformed in character.  {SSW, December 1, 1892 par. 5}
[SSW, December 1, 1892 par. 6]          But while it is necessary to manifest love and sympathy for your pupils, it is a manifest weakness to show partiality, and thus arouse suspicion and jealousy. Children are quick to discern the preferences of the teacher, and the favored student often measures his strength, his aptness and skill with that of the teacher in the management of the class. He may decide to be master, and, unless the teacher has the grace of Christ, he will manifest weakness, become impatient, exacting, and severe. The leading spirit of the class will generally impart his purpose to other students, and there will be a combined effort to obtain the mastery. If the teacher, through the grace of Christ, is self-controlled, and holds the lines with a steady, patient hand, he will quell the boisterous element, keep his self-respect, and command the respect of his students. When once order is restored, let kindness, gentleness, and affection be manifested. It may be that rebellion will rise again and again, but let not the hasty temper appear. Do not speak sharply to the evildoer, and discourage a soul who is struggling with the powers of darkness. Be still, and let your heart ascend in prayer to God for help. Angels will come close to your side, and help you to lift up the standard against the enemy, and, instead of cutting off the erring one, you may be enabled to gain a soul for Christ.                                                    -    {SSW, December 1, 1892 par. 6}
[SSW, March 1, 1893 par. 1]       March 1, 1893 Safety in Following Christ.  -  By Mrs. E. G. White.  -         Jesus said, "I came down from heaven, not to do mine own will, but the will of Him that sent me." The will of Christ was in harmony with the will of the Father before he came into our world. The spirit that should characterize everyone who believes in the Lord Jesus should be a spirit of resignation to the will of God. There is altogether too much selfish, human independence among those who profess to be Christians, and this spirit imperils the soul.  {SSW, March 1, 1893 par. 1}
[SSW, March 1, 1893 par. 2]         The fallen angel whom God had made covering cherub, was ruined by his selfish, independent will. God had made him noble, had given him rich endowments. He gave him a high, responsible position. He asked of him nothing that was unreasonable. He was to administer the trust given him of God in a spirit of meekness and devotion, seeking to promote the glory of God, who had given him glory and beauty and loveliness. But Lucifer abode not in the truth. He fell from his integrity. Let everyone learn the lesson which he should learn from this wonderful history.  {SSW, March 1, 1893 par. 2}
[SSW, March 1, 1893 par. 3]          Satan will use every device, every deceptive influence in his power, to lead us to follow his example. The greater the blessings received from God in intrusted talents, the more earnest will be Satan's effort to corrupt and pervert their use. Those whom God has favored by giving capabilities to use in his service, Satan will seek to deceive so that they shall use their gifts to work against God. But let there be no uplifting of the soul unto vanity.  {SSW, March 1, 1893 par. 3}
[SSW, March 1, 1893 par. 4]          Superintendents and the workers in our Sabbath schools have a very important, broad field to cultivate. They need to be baptized with the Holy Spirit of God, that their minds may be impressed to use the very best methods, and follow the best plans to make their work wholly successful. The Lord will work with their efforts, for the youth are the purchase of the blood of the only begotten Son of God. The Lord loved these youth and gave Jesus to die, that "whosoever believeth in him should not perish, but have everlasting life."  {SSW, March 1, 1893 par. 4}
[SSW, March 1, 1893 par. 5]          There is a great work of education to be carried on. The teachers should often pray for and with the children and youth, that they may "behold the Lamb of God, who taketh away the sins of the world." They should teach the youth their accountability to God, and help them to understand what Jesus expects of them. Exert every influence you can possibly command to interest them in the Scriptures. Labor for their souls, that they themselves shall become zealous workers, using their talents to impart to others that which has been imparted to them.  {SSW, March 1, 1893 par. 5}
[SSW, March 1, 1893 par. 6]          Christian women may exert an influence for good over the youth and children. Their capabilities are God's intrusted talents, and should be wholly consecrated to the Master's service. Many are quick to discern, and efficient to execute, but they need to be closely connected with God. They will seek for new methods and ways by which to develop character and educate the youth how to use the talents God has given them.  {SSW, March 1, 1893 par. 6}
[SSW, March 1, 1893 par. 7]          In selecting officers from time to time be sure that personal preferences do not rule, but place in positions of trust those whom you are convinced love and fear God, and who will make God their counselor. Without the love and fear of God, however brilliant the intellect may be, there will be failure. Jesus says, "Without me ye can do nothing." This matter of choosing officers should not be left to the control of the Sabbath school scholars. To change the officers frequently will be an advantage to the school; for one man's mind is not to mould all other minds. He may have some excellent qualifications and yet in some things be deficient. Another chosen may be efficient where the other was lacking. Different minds and qualities will bring in fresh ideas, fresh lines of thought, and this is essential. But above everything else, select those who in the simplicity of their souls are walking in the truth, who love and fear God, and take their lessons in his school. Such will carry the scholars forward and upward. Under wise teachers the scholars will gain increased interest for the word of God, and have deeper insight into the Scriptures. Let Christ be the theme of every lesson. The lessons which Christ has given to his disciples are of the highest importance.                                (To be continued.)                                                    -    {SSW, March 1, 1893 par. 7}
[SSW, April 1, 1893 par. 1]       April 1, 1893 Safety in Following Christ.  -  By Mrs. E. G. White.  -  (Concluded.)         Many are thirsting for the living streams from the Fountain of Life. Christ looked with yearning tenderness upon a people who were being misled by false shepherds. They were as the sheep of his pasture, and they were to be left among wolves. He said, "Behold, I send you forth as sheep in the midst of wolves." He came to our world that the world through him might have eternal life. He was omnipotent, but his sympathy was toward mankind. His love was given to us before we loved him. He is our elder brother. We have not a high priest who cannot sympathize with us, but one who was in all points tempted like as we are, and yet without sin. He poured out his feelings in precious currents of sympathy and of love for his sheep, whom he says he knows by name. We are the property of Jesus Christ.  {SSW, April 1, 1893 par. 1}
[SSW, April 1, 1893 par. 2]         The Father has committed his people to Christ's care, to be washed in his precious blood, to be guarded by his pastoral care, to be sanctified through the truth, and to be perfected and fitted for the family above.  {SSW, April 1, 1893 par. 2}
[SSW, April 1, 1893 par. 3]          Our only safety is to follow Christ, to study his word, and to meet the enemy with the word, saying, "It is written." When questions were asked him, Christ answered: "Have ye not read?" "What saith the Scriptures?" "How readest thou?" "Search the Scriptures." The great Teacher might have answered questions upon science, from the depths of infinite wisdom. He might have let in a flood of light, but he chose to direct all minds to the Scriptures, to the living, inspired word of God, that man might make the word the foundation of faith and doctrine. We are to believe truth, not that which is pronounced truth upon the authority of popes or councils, not because a minister pronounces his decision as to what is truth, but on the only sure and safe ground, "Thus saith the Lord." This is the highest authority. We cannot accept the word of finite man. Our souls are precious, and we can run no risk here where eternal interests are involved. We must know the decision of Him whose word is truth.  {SSW, April 1, 1893 par. 3}
[SSW, April 1, 1893 par. 4]          "God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The word was made flesh. Christ mysteriously allied himself to human nature. Our gracious Lord would not make this infinite sacrifice to show us how we may be saved, and then leave us to the finite judgment of man to tell us how to reach heaven. "Follow me," says the world's Redeemer; "I am the way, the truth, and the life." And the way to follow Jesus is to study his life, his character, catch his Spirit, and be changed into his likeness.  {SSW, April 1, 1893 par. 4}
[SSW, April 1, 1893 par. 5]          The priests and rulers had long been expositors of the Scriptures, but Christ pronounces them blind leaders of the blind. He who always spake truth declared to these false shepherds, "Ye do err, not knowing the Scriptures or the power of God."  {SSW, April 1, 1893 par. 5}
[SSW, April 1, 1893 par. 6]          In the word of God everything is made plain in proportion as it is of vital importance. The plan of salvation must not be brought down to the level of common things and mingled with man-made commandments and manmade inventions, but must be exalted before the eyes of all, that souls for whom Christ died may find eternal life through him.                                                                   -    {SSW, April 1, 1893 par. 6}
[SSW, July 1, 1893 par. 1]       July 1, 1893 The Holy Spirit Essential to Success.  -  By Mrs. E. G. White.  -         The officers and teachers in the Sabbath school need the guidance and instruction of the Holy Spirit, that they may be true educators, able to inspire thought, and to bring to remembrance the things that they have taught their pupils. It is the office of the Holy Spirit to bring to mind in clear, distinct lines the words and works of Christ, that those who teach concerning the Redeemer of the world, may have power to lift up Christ before the minds of their classes. In all the arrangements of the Sabbath school there is need of the help of the Holy Spirit, in order that men and women may be chosen to fill the responsible positions of superintendents, officers, and teachers, who are men and women of God.  {SSW, July 1, 1893 par. 1}
[SSW, July 1, 1893 par. 2]         It is not best to always keep the school under the management of one man; for he will give the school the mould of his own mind and ideas; but there should be workers in the school who will be able to impart fresh thoughts, and advance the school in spiritual life. The school may be attached to one who has served long and faithfully, but the good of the school must be considered, rather than the personal preferences of teachers or pupils. When it is evident that the school would be benefited by a change, by the accession of workers who know what it is to have a burden for souls, then let nothing stand in the way of the change. Those who have no ambition to lift up self, though they may be deposed from office by this arrangement, will eagerly lay hold of every help by which the Sabbath school scholars may be elevated and advanced. Those who are old and experienced in the work have grasped that which would help on the cause of God, and younger men, who are not fully adapted for the work, should follow the example of the older brethren, who have proved faithful in what has been committed to their hands, and thus educate themselves in wisdom and tact that they may secure the success that is essential to good work.  {SSW, July 1, 1893 par. 2}
[SSW, July 1, 1893 par. 3]          There is a broad field in Sabbath school work that needs to be diligently cultivated, and that is to inspire our youth to give themselves wholly to the Lord to be used by him in his cause. There should be zealous, faithful workers in our Sabbath schools, who will watch and discern upon whom the Spirit of God is moving, and cooperate with the angels of God in winning souls for Christ. There are sacred responsibilities intrusted to Sabbath school workers, and the Sabbath school should be the place where, through a living connection with God, men and women, youth and children, may be so fitted up that they shall be a strength and blessing to the church. They should help the church upward and onward, as far as it lies in their ability, going from strength to greater strength.  {SSW, July 1, 1893 par. 3}
[SSW, July 1, 1893 par. 4]          What is the reason that there are many found in our churches who are not settled, rooted, and grounded in the truth? Why are there found in the church those who walk in darkness and have no light, whose testimonies are half-hearted, cold, and full of complaint? Why are there those whose feet seem ready to stray into by and forbidden paths, who always have a pitiful tale to tell of temptation and defeat? Have the members of the church felt their responsibility? Have the elders and deacons of the church looked after the weak and straying ones? and have they realized that the wavering are in danger of losing their souls? Have they tried both by precept and example to plant the feet of the straying on the eternal Rock? Have Sabbath school teachers and officers realized that they have a work to do in leading the feet of the young into safe paths, and that they should count every selfish interest as nothing, that they may be winners of souls for the Master? There is a decided need of reformation in every branch of the work.  {SSW, July 1, 1893 par. 4}
[SSW, July 1, 1893 par. 5]          Wonderful opportunities are passing by unimproved in our Sabbath school work. Let men and women of varied gifts come into the work, and in the fear of God do their best to save our youth. Let not those who have a mechanical way of doing things, take complete charge of the school, and mould it into formal ways, into precise habits, and yet have all its life stifled in a multiplicity of regulations. It is essential to have order, but we need a great deal more spiritual knowledge along with our rules and regulations. We need a life-giving power, a zealous enthusiasm, a true animation, that our schools may become filled with an atmosphere of true piety and purity, that there may be real religious advancement, that the fear of the Lord may circulate through the school, that the superintendents and leaders may not be satisfied with a dead, formal process, but may set every agency at work that the school may become the noblest, most efficient school in the world. This should be the object and ambition of every worker in the school.  {SSW, July 1, 1893 par. 5}
[SSW, July 1, 1893 par. 6]          The leaders in our schools should be men and women of quick intuitions, who have the Spirit of God to aid them in reading character, who have managing ability, who can understand different phases of character, and display tact and wisdom in dealing with varied minds. There are many who can fill the place of superintendent in name, but what is needed are men who can fill the place in every sense of the word. There are many who can go through the form cleverly enough; but they fail to impart courage and hope, to inspire thought, to quicken energy, and to impart such life that the school shall become a living, growing power for good.  {SSW, July 1, 1893 par. 6}
[SSW, July 1, 1893 par. 7]          There is a great field open to the teachers also, and they should seek to understand how to work in such a way as to lead out and develop the minds and hearts of the children. They should have the wisdom that cometh from above, that they may deal successfully with the youth and children. Many teachers are short sighted, and take a course with the youth that does not tend to good results, and instead of advancement there is retrogression. What both workers and pupils need is the endowment of the Holy Spirit, that there may not be spasmodic reforms, but a steady growth in grace, a constant accession of spiritual life and power.                                                    -    {SSW, July 1, 1893 par. 7}
[SSW, August 1, 1893 par. 1]       August 1, 1893 Touch Christ, Then Humanity.  -  By Mrs. E. G. White.  -         The reason we do not see more accomplished in the conversion of souls is that those who are connected with the work are not satisfied to labor with Christlike simplicity. When they shall be clothed with humility as with a garment, when the work that should be done in their souls has been wrought there by the Holy Spirit, they will not need that any man should teach them, for they will have a connection with the Divine Teacher. They will touch Christ, and then just as surely touch the people. There is not a moment in which Christ is not exerting himself in our behalf, nor a moment in which Satan does not seek to hedge up the way of the progress of those who believe, lest they should become channels of light. By faith we may overcome the enemy and become agents for the work of God. It is cruel unbelief that keeps the soul tossed to and fro in constant uncertainty, and disqualifies many for the work of saving sinners. How much we might be doing! Golden opportunities that are beyond estimate are presented to us, by which we might do a work above every work, and win souls for whom Christ has paid the purchase of his own blood; and yet through unbelief these mighty works are left undone. Why not elevate the soul to comprehend the greatness of the work intrusted to our hands?  {SSW, August 1, 1893 par. 1}
[SSW, August 1, 1893 par. 2]         There are many workers that have become religious dwarfs, because, though having a name to be workers, they fold their hands and do nothing to strengthen and bless others. Many are apparently busy in the work of God, and yet their hearts are not pure, their efforts are not unselfish. They are proud and self-sufficient, and therefore inefficient. They know not what it is to have heart holiness, and therefore are lifted up in their own estimation; for they are not right with God. God will accept of nothing less than the whole heart. There must be an entire renunciation of self, and every physical, mental, and moral faculty must become perfectly sanctified to the Master's use. If ever we have fellowship with Christ in his glory, we must have fellowship with him in his humiliation. Ample provisions have been made whereby man may have divine power through the exercise of faith. Oh, that we all might urge our petitions to the throne of grace, pleading that we might have views of the glory of God, even here in this mortal state! Feeble and dim may be our visions of Him who dwelleth in light, and yet we may see and be charmed with the beauty of the divine character, and by beholding may be changed into his image, that we may see him as he is when he shall come to be admired by all his saints. We shall look upon his glory then, and no shadow will intervene. God help us to be followers of Jesus, to love as he loved, to work as he worked, and finally be crowned with glory, honor, and immortality.                                                    -    {SSW, August 1, 1893 par. 2}
[SSW, September 1, 1893 par. 1]       September 1, 1893 Cry to the Sinner, "Look and Live."  -  By Mrs. E. G. White.  -         Those who are in communion with Christ will discern what is the need of those who are suffering, who have been sinning against God, and who are oppressed by a burden of guilt. Consecrated teachers will know that such a pupil in sin is suffering of spiritual disorder, and that if ever a poor soul needed help he does. The teacher's heart will go out in sympathy for him, and a helping hand will be stretched out to lift him out of the slough of despair into which his feet are sinking. He who loves Christ will love souls for whom he died, and will say to the despairing, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." These words are written for the distressed, sin-convicted souls in Zion, who are humbled in the dust with genuine sorrow. Tell them to look to Jesus and live; but, oh, be careful that you do not draw aside your garments lest they should touch those of the sinner! Be careful that you do not say in word or attitude, "I am holier than thou." Instead of this, cry to the poor soul, "Look and live." Does Satan plead loudly against these poor souls, accusing them of sin, and pointing to their filthy garments? The blood of Jesus Christ pleads with greater power. Their backslidings have indeed been grievous, their resistance of life has been great; they have heaped insults upon the invitations of Jesus, and instead of responding to his drawing, have closed the door of the heart against him, and shut out the light of his love that has shone for them; but still the invitation of Christ has not been withdrawn. He has still pleaded: "Seek ye the Lord while he 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."  {SSW, September 1, 1893 par. 1}
[SSW, September 1, 1893 par. 2]         Satan will stand at the right hand of the sinner to accuse him, and to overshadow him with the darkness of despair; but the divine Advocate will stand at God's right hand to plead for such poor souls. He will lift up his hands before the Father's throne, saying, "I have graven them upon the palms of my hands." Those who entreat for help for poor sinning souls will be laboring together with God. Who then will be inclined to condemn, denounce, and discourage? "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." Christ has never lost a case that was intrusted to him. Oh, how valuable is a soul in his sight! It is the price of his own blood. He presents the efficacy of his blood to the Father, and he prevails. In the name of the dear Saviour, I ask, What are we doing to save perishing souls? What are teachers in the Sabbath school doing for their classes? What are superintendents and officers of the Sabbath school doing to advance the kingdom of God in the school? Oh, that all might make this their one object to save the souls of old and young!  {SSW, September 1, 1893 par. 2}
[SSW, September 1, 1893 par. 3]          Jesus loves the purchase of his blood, and in passing through the scene of his humiliation to the scene of his exaltation in the heavens, he lost none of his compassionate nature. Today the same loving, tender, sympathizing heart is open to all the sorrows and woes of humanity. Today the hand that was pierced is reached forth to bless more abundantly his people that are in the world. Can Christ forget the struggling church that has been left here in the world, which has come to be like the world before the flood, fit for destruction, which has become like Sodom, meet for the wrathful fires from heaven? The Father sees the wormwood and the gall which his dear Son drank for the fallen race. He hears his prayer in behalf of his children: "I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. . . . I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. . . . As thou hast sent me into the world, even so have I also sent them into the world. . . . Neither pray I for these alone, but for them also which shall believe on me through their word."  {SSW, September 1, 1893 par. 3}
[SSW, September 1, 1893 par. 4]         Even in the heavenly courts Jesus bears our nature. He did not disgrace but exalted humanity, in that he was not overcome with sin. In whatever position you may be placed, know that you are Christ's hired servant, and seek him, that you may have the patience, the meekness, the lowliness of Christ. "Learn of me," said the great Teacher; "for I am meek and lowly in heart, and ye shall find rest unto your souls."                                                    -    {SSW, September 1, 1893 par. 4}
[SSW, October 1, 1893 par. 1]       October 1, 1893 Have Fresh Themes with Which to  Enlighten Others.  -  By Mrs. E. G. White.  -         "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." We should bring into all our work the bright rays of the Sun of Righteousness. The soul should be like a treasure-house, full of rich and fruitful stores. In the pulpit, in the Sabbath school, in the prayer meeting, and in society, we should have fresh themes with which to enlighten others. We should follow the example of Jesus, who was the perfect Teacher. He educated men by revealing to them the character of the living God. He said, "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." This is the important subject to impress upon the minds of youth; for they must have a knowledge of the paternal character of God, in order that they may be led to subordinate temporal to eternal interests. By beholding the character of God, an intense desire will be created in their hearts to impart to others the beauty and power of the truth.  {SSW, October 1, 1893 par. 1}
[SSW, October 1, 1893 par. 2]         Oh, that every man, woman, and child who deals with human minds, may have the truth in wrought in the soul, that it may be revealed in spirit, in word, in character, and in action! The sanctifying power of the truth should lead everyone who teaches in the Sabbath school, or holds a position in our institutions, to have such an experience that he may say, "I know whom I have believed." There is transforming power in the religion of Jesus Christ, and this power must be seen upon us in far greater humility, in more earnest, living faith, that we may become a light to the world. Self must be humiliated, and Christ exalted. Why is it that those to whom God intrusts some work in his moral vineyard are so easily lifted up? Why is it that many seem to think that a responsible position exalts the man? Why do they become so self-sufficient, when they are so utterly dependent upon the atoning sacrifice? Why is there with some so great a want of tenderness, so little heart work? It is because those who are self-sufficient have not fallen upon the rock and been broken. This is why there is so little trust in God, so little earnest, contrite repentance, so great a lack of fervent prayer. Well may the questions be put by every instructor, "Have I received the Holy Ghost since I believed? Have I received Christ as my personal Saviour?" Let these questions be solemnly answered.  {SSW, October 1, 1893 par. 2}
[SSW, October 1, 1893 par. 3]         If those who are engaged in the work of God are Christians individually, their works will reveal the fact. They will present Christ to those with whom they come in contact. Teachers in Sabbath school will not occupy the time in unimportant matters, for they will realize that every moment is golden, and should be employed in working with all diligence in the garden of the Lord. The work of Christ in the sanctuary above, presenting his own blood each moment before the mercy seat, as he makes intercession for us, should have its full impression upon the heart, that we may realize the worth of each moment. Jesus ever liveth to make intercession for us; but one moment carelessly spent can never be recovered. Let teachers and pupils consider this great fact that Christ ceases not to engage in his solemn work in the heavenly sanctuary, and if you wear Christ's yoke, if you lift Christ's burden, you will be engaged in a work of like character with that of your Living Head.                                                    -    {SSW, October 1, 1893 par. 3}
[SSW, June 1, 1894 par. 1]       June 1, 1894 The Experience the Worker Needs.  -  By Mrs. E. G. White.  -         "He that doeth righteousness is righteous." It is perilous to know just what we ought to do, and yet fail to do it. Many think that they have faith because they have so often heard it spoken of; but they do not have faith unless it is woven into the experience. Some feel annoyed that these common-place truths, as they think, are so often presented before them. Repentance and  faith and love are to be practiced, or they are of no value to those who profess to possess them. We need to be guarded on every side lest we shall be deceived. "Examine yourselves, whether ye be in the faith; prove your own  selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"  {SSW, June 1, 1894 par. 1}
[SSW, June 1, 1894 par. 2]         Look unto Jesus, the author and finisher of your faith, and in studying the character of Christ, and making him your pattern, you will have neither time nor disposition to measure yourselves among yourselves, or compare yourselves with others. There are tremendous questions to settle on the part of every soul. Ask yourself: "Am I clean, and pure, and holy before God? Am I washing my robes of character in the blood of the Lamb?" It is no time now for us to let our imaginations run upon the glowing splendors of the truth, and go into ecstasies over some charming phase of its appearance, and fail to weave its truth into practical life. Jesus speaks to every soul who is admiring the truth and yet failing to make it practical: "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; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."  {SSW, June 1, 1894 par. 2}
[SSW, June 1, 1894 par. 3]          Let your whole life be a striving to enter in at the strait gate. We must press our way toward the mark for the prize of our high calling in Christ Jesus. We must fight the good fight of faith. We must turn our eyes away from the supposed defects and failings of others, and individually do the will of God. We are to live Christ, to follow the light. Jesus says, "He that followeth me shall not walk in darkness, but shall have the light of life." We must have the faith that works by love and purifies the soul. He who gives himself up to the work of criticising others, on feeding his soul with the miserable husks of his brother's imperfection, is in the wrong kind of business, and is far worse than the one he criticises There is a serious, sacred work to be done by every child of God, for the apostle says that according to the "riches of the grace of God" it is our privilege 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." This is the experience which we all must have in order that we may be able to work for souls who are in danger of perishing. We should watch for souls as they that must give an account. At every step we should seek counsel of Jesus, that we may move in the very best way to save our fellow-men from ruin.  {SSW, June 1, 1894 par. 3}
[SSW, June 1, 1894 par. 4]          A Christian cannot look calmly on while he sees a soul going in the downward path, associating with those who will demoralize and corrupt the morals, and yet refrain from warning him of his danger. In Christ's stead he will seek to help him, and just in proportion to the brother's danger is there a necessity of moving with caution and in accordance with principles of Christian courtesy. No inconsiderate movement should be made that will defeat the very object for which you work. You should work in tenderness as Christ would work, in order that you may retain your influence over the soul. Do not reprove in a harsh way, and pour out a tirade of words; but let everything be done with humility, with much prayer, that you may have wisdom in dealing with the erring. It is delicate work to present to a person his faults in such a way that you will not leave an impression upon the mind that you are acting as though you considered yourself superior. It is a nice matter to deal wisely and not arouse feelings of opposition, and cause pride to close the door of the heart against you, and thus make it impossible to do any good to him who is in danger.                                                    -    {SSW, June 1, 1894 par. 4}
[SSW, July 1, 1894 par. 1]       July 1, 1894 The Results of Abiding in Christ.  -  By Mrs. E. G. White.  -         "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you; continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you." "These things I command you, that ye love one another." "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me."  {SSW, July 1, 1894 par. 1}
[SSW, July 1, 1894 par. 2]         It is plainly stated that fruit bearing is the result of abiding in Christ. Jesus says, "I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing." We have read these words of instruction again and again, but have we taken them into our hearts? Are they practiced in our life, and revealed to all those with whom we associate? No soul will be lost who will practice the principles of these words of Christ. Jesus prayed that his disciples might be sanctified through the truth, and added, "Thy word is truth." He said again, "I have given them thy word." The soul's sanctification is to be accomplished through obedience to the word of God. In the fear and love of Christ I would inquire, Do we hear, and do we receive into a good and honest heart, these important words? and are we determined to know for ourselves what is truth? Do we know by experience what it is to abide in Christ as the branch abides in the parent stock? "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me."  {SSW, July 1, 1894 par. 2}
[SSW, July 1, 1894 par. 3]          Have the words of Christ had any weight in determining our course of action? Has not self been strangely mingled with all our service? Is not the chief reason why growth in religious experience has been dwarfed and sickly to be found in the fact that our works are so largely of self, and so little of Jesus? Christ is nothing to us unless he is our Guide, our Counselor, our Alpha and Omega, our all and in all. If Christ abides with us, self must be dead, for our very spiritual life is to have self hid with Christ in God.  {SSW, July 1, 1894 par. 3}
[SSW, July 1, 1894 par. 4]          Let every soul make sure that the principles which Christ has taught concerning abiding in him are deeply planted in the heart by the Holy Spirit. This instruction has been strangely neglected, and is it any wonder that the professed people of God have had little of the peace and love of God abiding in their hearts, when they have felt so little responsibility to carry out these principles of truth? Even the professed teachers of truth have failed to impress on the minds of the people the importance of abiding in Christ, because their own lives and characters were not sanctified through the truth. Unless the truth is enthroned in the heart, and there is a thorough transition from darkness to light, even the professed teachers of truth will be blind leaders of the blind, clouds without water, carried about with winds; they will be as trees whose fruit withereth, twice dead, to be plucked up by the roots. Let all feel the necessity of self-examination. Let us know for ourselves that we are abiding in Christ, and that his words are abiding in us.  {SSW, July 1, 1894 par. 4}
[SSW, July 1, 1894 par. 5]          As we near the close of earth's history, Satan redoubles his efforts to cast his hellish shadow over us, in order that he may cause us to turn our eyes away from Christ. If he can prevent us from beholding Jesus, we shall be overcome; but we must not permit him to do this; for "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." What is the glory of the Lord? Moses prayed, "I beseech thee, show me thy glory." And the Lord said, "I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." "And the Lord passed by before him, and proclaimed. The Lord, 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." The glory of God is his character, and it is manifested to us in Christ. Therefore it is by beholding Christ, by contemplating his character, by learning his lessons, by obeying his words, that we become changed into his likeness. As we are enlightened by his Spirit, we see no virtue or merit in ourselves. We realize there is naught in us but deformity. But the glory of the Redeemer, manifested in his atoning sacrifice, in his justifying righteousness, in his fullness of grace, whereby we not only obtain pardon but receive sanctification, fills the whole soul with love and adoration, and in contemplating the goodness, mercy, and love of God, we become transformed in character. Jesus said, "The glory which thou gavest me I have given them; that they may be one, even as we are one." On him who receives Christ, the glory of the Lord has risen, the Sun of Righteousness has shined, and, rising from his low and worldly state, the believer reflects the light of Christ's glory. As he continually looks to Jesus and contemplates his beauty, he is more and more transformed into the child of light.  {SSW, July 1, 1894 par. 5}
[SSW, July 1, 1894 par. 6]          Jesus said of his followers: "Ye are the light of the world. . . . Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." God is glorified in his children as they represent Christ in character. Jesus says, "He that abideth in me, and I in him, the same bringeth forth much fruit." Good works are the fruits borne upon the Christian tree. It is impossible to be a disciple of Christ, and be as a fruitless branch. The good works of the believer are wrought through the human agent by Christ himself. They are doers of the words of Christ, and will not only impart blessings of the highest order to others, but as they render implicit obedience to Christ, they represent his character, and bring joy to the heart of Christ, and to all the holy ones of heaven.                                                    -    {SSW, July 1, 1894 par. 6}
[SSW, December 1, 1894 par. 1]       December 1, 1894 "Never Man Spake Like This Man."  -  By Mrs. E. G. White.  -         Many who listened to the teachings of Christ said, "Never man spake like this man." But his words, that comforted, strengthened, and blessed the needy, that were as bread to the hungering soul, were as bitterness to the scribes and Pharisees. In answer to the statement of the woman at Samaria that her father had worshiped in this mountain, but the Jews said that Jerusalem was the place where men ought to worship, Christ had said: "Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what; we know what we worship; for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit; and they that worship him must worship him in spirit and in truth. The woman saith unto him, I know that Messias cometh, which is called Christ; when he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee am he."  {SSW, December 1, 1894 par. 1}
[SSW, December 1, 1894 par. 2]         These words are of universal application, and to all believers through all time they are to be a light; but, though the lesson is universal, yet it was particularly fitted to the Jewish people of that generation. Their worship had degenerated from a spiritual worship to a mere external service. Of their religious teachers Jesus had said, "In vain do they worship me, teaching for doctrines the commandments of men." Christ did not expect that his words would return unto him void, but that they were as enduring as eternity. On one occasion he said to the multitude that thronged about him, "Heaven and earth shall pass away, but my words shall not pass away." He himself wrote nothing down, but the Holy Spirit brought all things to the remembrance of his disciples, and caused that his words should be recorded for our benefit.  {SSW, December 1, 1894 par. 2}
[SSW, December 1, 1894 par. 3]          The keynote of his teaching was struck in the words that he spoke to the woman at Samaria, when he said: "The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit; and they that worship him must worship him in spirit and in truth." Christ declared to his disciples, in the company of the scribes and Pharisees, the manner of standard they must reach in order to be acceptable worshipers. He said, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." The words of the prophet Ezekiel applied to the religious teachers of that day: "Her priests have violated my law, and have profaned mine holy things; they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them. Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain. And her prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord God, when the Lord hath not spoken. The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy; yea, they have oppressed the stranger wrongfully."  {SSW, December 1, 1894 par. 3}
[SSW, December 1, 1894 par. 4]          Jesus spoke as one having knowledge and authority. The denunciation he uttered against the Jews condemned their formalism and hypocrisy. His scathing rebukes and denunciation of formalism have the same force today as they had in the days of the scribes and Pharisees, and apply to those who have a form of godliness, but deny the power thereof. The God of infinite holiness cannot accept external service as spiritual worship. Those who worship God must worship him in spirit and truth, or their service is vain. There must be reality in the religious ceremonies, or they are simply pretensions, hollow abominations. But though Jesus rebuked the priests and religious teachers for their formalism and hypocrisy, yet how forbearing and tender were his lessons to the poor, the oppressed, the afflicted, and discouraged. The priests and rulers, the scribes and Pharisees, destroyed the living pastures, and defiled the well-springs of the water of life. By their false precepts they confused the understanding, and clouded that which was clear. They misrepresented God by their hardness of heart, by their impurity, pride, and selfishness. They made God altogether such a one as themselves. Their imagination was darkened and polluted by their wicked works. Because of their religious degeneracy they could discern nothing that pertained to the spiritual kingdom of Christ. Through rejecting the messages of mercy brought to them by the Lord of light and glory, they became, in their stubborn resistance, past feeling. They had evidence in abundance of the divine character and mission of Christ, and increased evidence would only have increased their guilt. Thinking themselves to be wise, they became fools. As men do today, so they did then, and used the very intellect that God had given them to brand with falsehood his eternal truth.                                                    -    {SSW, December 1, 1894 par. 4}
[SSW, January 1, 1895 par. 1]      January 1, 1895 Never Man Spake Like This Man   -         The Jewish nation followed their own standard, and, walking in the sparks of their own kindling, they perished in their delusion. They did not respond to the wonderful works of Christ, or appreciate the words of him who spake as never man spake. They followed the imagination of their own hearts, and they were given up to be cursed by their own ambition, and to be destroyed with the falsehoods and delusions upon which they had built. Like many who reject the truth today, they presumed to appropriate to themselves all that is promised to those who have a character that is cleansed, refined, elevated, and ennobled by the practice of virtue and righteousness. They assumed superiority over all the nations of the world as a nation that practiced righteousness, when for a thousand years, through their wicked works, they had been loading the cloud of vengeance, which broke upon them at last in merciless fury.  {SSW, January 1, 1895 par. 1}
[SSW, January 1, 1895 par. 2]         The Jews refused to hear the voice that appealed to them. For three years and a half Christ himself declared to them, "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." His hands were stretched out to them in pleading, pitying love, but they refused his appeal, and would none of his mercy. Christ takes up the lamentation of unrequited love, saying, "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 could not?］ ye would not!" Christ as much as said to them: "You have perverted my words; you have resisted all my entreaties; you have taught for doctrines the commandments of men. You would not enter in faith, and believe for yourselves, and those who would have entered in, ye hindered. You have bound heavy burdens upon the shoulders of men, but you yourselves would not touch them with one of your fingers."  {SSW, January 1, 1895 par. 2}
[SSW, January 1, 1895 par. 3]          The rejecters of the word of God will not always be able to remain deaf to his laws, for they are eternal and irrevocable. The shepherds of the flock in this day are doing just what the Jews did in their day. The professed Christian world, by their hatred and resistance of the message of truth for this day, make it manifest that if they had lived on the earth when Christ came to the world, they would have accused him of the same sins and crimes as did the Jews, and would have taken the same active part in crucifying him as did the Jews. The same hatred and opposition of the word of God is brought to light when the claims of the law of God are presented, and men reenact the scenes of the time when the divine Teacher laid out the claims of truth before the Jewish nation.  {SSW, January 1, 1895 par. 3}
[SSW, January 1, 1895 par. 4]          The Jews claimed to believe the law, but they broke every principle of the decalogue by their spirit of stubborn rebellion against Christ. The professed Christian world are manifesting the same spirit. The so-called Christian nations claim superiority over all others, yet they are not doers of the words of Christ any more than were the Jews. But, though the priests and rulers rejected Christ, "the common people heard him gladly." Those who are fully engrossed in their own temporal, ambitious expectations and desires, who are lovers of pleasure more than lovers of God, who have a form of godliness, but deny the power thereof, have no relish for the words spoken by the great Teacher, for his words do not encourage their worldly projects, and are not agreeable to their worldly, self-bound souls.  {SSW, January 1, 1895 par. 4}
[SSW, January 1, 1895 par. 5]          Christ never flattered men; he never spoke that which would exalt their fancies and imaginations, or praised them for their clever inventions. But those who were deep, unprejudiced thinkers received his words, and found that it put their wisdom to the stretch to comprehend the spiritual truths which he revealed in the simplest language. The so-called great men of the world are generally the most ignorant in regard to what constitutes true religion, and it is fitting to address to them the most simple language, for the eloquence of the truth forces conviction upon the soul. Both the educated and the uneducated have need to be addressed in the plainest, simplest language. The advocates of truth should learn from the World's Redeemer, and pattern after the greatest Teacher the world ever knew, who spake as never man spake. Although the language of Christ was simple, the most educated were charmed with his manner of teaching, and the uneducated were always profited by his discourses. He used illustrations gathered from the customs and experiences of daily life, and whenever his hearers looked upon the familiar things of nature, the words of Christ were recalled to the mind. He drew illustrations from the birds of the air, the lilies of the field, from the shepherds of the flock, and various things of common occurrence in daily life. Thus were the lessons of Jesus made simple for the comprehension of the people. Instruction of the greatest importance was bound up in the smallest compass, and was so clearly stated that no one needed to misunderstand. The scribes and the Pharisees alone complained of finding it difficult to understand his teachings; but the reason of this was that they were filled with prejudice, and were determined to misconstrue his words. The common people heard him gladly, for to the poor the gospel was preached, and many bore testimony to the fact that "never man spake like this man."                                                                   -    {SSW, January 1, 1895 par. 5}
[SSW, April 1, 1895 par. 1]       April 1, 1895 Communion with Christ.  -  By Mrs. E. G. White.  -         "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." If Christ is our personal Saviour, we shall be meditating upon his goodness and mercy and love. His presence will be with the believing, praying soul. If the believer has an intelligent knowledge of what prayer means, he will not only have stated seasons of prayer, and, after engaging in prayer at these seasons, think that his duty is done, but he will understand by experience what the Scripture means when it says, "Enoch walked with God." He will continually keep his mind uplifted toward God, and communion with God will give more and more desire for God, and the mind will be enlarged by contemplating the character of God. Thus he will be feeding on the flesh and blood of the Son of God, who declares that he is the bread of life sent down from heaven.  {SSW, April 1, 1895 par. 1}
[SSW, April 1, 1895 par. 2]         He who continually communes with God, as did Enoch, will converse of the majesty of God. Enoch kept his mind continually fixed upon God. He lived in an age which was no more conducive to piety than is our own. The Lord will walk with anyone who chooses his companionship. He invites you to come. He says: "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls." What an exalted privilege is it to bear the yoke with Christ, for he says, "My yoke is easy, and my burden is light"!  {SSW, April 1, 1895 par. 2}
[SSW, April 1, 1895 par. 3]          Had the rabbis, Pharisees, priests, and rulers received Christ, and believed his words, what a different history would have been theirs! Christ is "the true light which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not." He who had wrought in so wonderful a manner in bringing his people out of Egyptian bondage, and who had gone before them in the pillar of cloud by day and of fire by night, was in the midst of them, the one of whom it is written that in him dwelt the fullness of the Godhead bodily, and yet they received him not. He was the express image of his Father, the brightness of his glory, yet "his own" had so far separated themselves from purity and righteousness that they could not discern God in Christ. "Blessed are the pure in heart; for they shall see God." "As many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Had they rightly interpreted the Scriptures, and taken the yoke of Christ, they would not have found his yoke rigorous and his burden wearisome; but they would have known that his yoke is easy and his burden is light.  {SSW, April 1, 1895 par. 3}
[SSW, April 1, 1895 par. 4]          If they had understood Christ, they would have understood the Father, for all heaven was given to them in the gift of Christ. Oh, if the Jewish nation had but opened their eyes and hearts to Jesus, they would have known that he was longing to bestow upon them every blessing! They would have had the assurance of his presence, the revelation of the invisible world, the knowledge that angels are their comrades in the great battle for eternal life. They would have understood that more than angels were with them, for they would have become acquainted with the Commander of the universe of heaven. They would have heard his voice saying, "Be of good cheer; I have overcome the world." You are engaged as my soldiers to fight the good fight of faith, and you will not fail nor be discouraged. Though Satan may press you, you will look to me, and know that you are fighting in the very presence of the universe of heaven, and that your invisible Leader will be your fortress, "a present help in time of trouble." It is in this way that all the children of God are to be overcomers. They will endure as seeing Him who is invisible. They do this by earnest, unceasing prayer, following on to know the Lord, whose goings forth are prepared as the morning. "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."                                                    -    {SSW, April 1, 1895 par. 4}
[SSW, June 1, 1895 par. 1]       June 1, 1895 "Freely Ye Have Received, Freely Give."  -  By Mrs. E. G. White.  -         All day the people had pressed about Jesus, eager to hear his words and to see his wondrous works. As evening began to fall, the sympathies of the disciples were roused for the great multitude, who were now faint and weary after the long, exciting day. They came to Jesus for permission to send the crowds away--away from Jesus--to find refreshment. In amazement they heard the Saviour's answer. "Give ye them to eat." "Master," they said, "we have here but five loaves and two fishes." Yet at his command they brought their little store to him; and, "looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude."  {SSW, June 1, 1895 par. 1}
[SSW, June 1, 1895 par. 2]         Christ did not himself pass around among the hungry multitude and place in their hands the portion to supply their necessities. When he would feed the five thousand by the Sea of Galilee, he broke the bread, blessed it, and gave it to his disciples. They placed it in the hands of the hungry ones. These men were ministering for Christ. The people took the provision from Christ's appointed agencies as if they were taking it from the hand of Christ. When they looked up with grateful response upon their lips, their expressions of gratitude were accepted by Christ as given to himself. The various instrumentalities are to be used by the Lord Jesus; ministers, evangelists, teachers, friends, companions--all are workers together with God.  {SSW, June 1, 1895 par. 2}
[SSW, June 1, 1895 par. 3]          The multitude was fed by the five barley loaves, and everyone had a sufficiency; their hunger was perfectly satisfied. How surprised they were to hear the voice of the great Teacher say, "Gather up the fragments that remain, that nothing be lost!" And there were twelve baskets full gathered up. All this the people rehearsed over and over again to friends, and relatives, and acquaintances. There was in it a hidden meaning which they did not then discern; it had a lesson for his disciples. The Lord would place in the hands of his delegated servants the bread of life, to be given to the multitude. The Jewish religion was one of exclusiveness. They built up the partition walls as high as possible between themselves and the world. They would not accept the words of Christ, that there is no respect of persons with God, although the prophets had borne to them this testimony for centuries. They thought that God loved the Jew only and hated the gentile. This error Christ was seeking to correct.  {SSW, June 1, 1895 par. 3}
[SSW, June 1, 1895 par. 4]          The Saviour's act in breaking the bread and placing it in the hands of the disciples for them to distribute, returning to Jesus to receive again, represents the very work which is to be carried on in his spiritual kingdom. The treasures of the grace of God are open to his believing agents, and they are constantly receiving light and knowledge to impart to others. Those who freely receive are to freely give. Christ bids us give to all, high or low, bond or free, of whatever caste or nationality. Nothing is to exclude any from the privilege of receiving the precious gifts of heaven. As the loaves and fishes, multiplied by the power of Christ, were given by the disciples to the multitude, so the gift of the precious, saving truth is imparted in rich abundance to all who will pass it on to others and then expect fresh and new supplies from the great Center to bestow upon all. "Freely ye have received, freely give."  {SSW, June 1, 1895 par. 4}
[SSW, June 1, 1895 par. 5]          The narrow conceptions of God's grace and love which had been propagated by the teachings of the rabbis and elders, were being swept away by the words and works of Christ. The operations of Providence in the work of Jesus were to impress upon the minds of the people the fact that in God is an inexhaustible treasure house for his church. Whatever is imparted by Christ to individual workers is to be passed on to those that need the light. Every ray of light emanating from Christ is to be faithfully put to use to bless others. Thus the divine agencies can cooperate with the human. As light is imparted, more light is given.  {SSW, June 1, 1895 par. 5}
[SSW, June 1, 1895 par. 6]          "Gather up the fragments that remain, that nothing be lost." Do you believe that the Lord still moves upon men to speak as the Holy Ghost gives them utterance? Appreciate the blessing; let thanksgiving be offered to God. Gather up the precious light, and impart it to others. Study to devise ways and means of spreading the light.                                                                   -    {SSW, June 1, 1895 par. 6}
[SSW, July 1, 1895 par. 1]       July 1, 1895 The Work before Us.  -  By Mrs. E. G. White.  -         The important truth that is presented before the people by the living preacher, should be published in as compact a form as possible, and circulated widely. Thus the truth which was placed before a limited number, may find access to many minds. But let no extravagant expressions be used; do not present the most startling points of truth before the people are prepared to receive them; for all this would give occasion for the enemies of truth to misconstrue and misrepresent it. Those who have become interested are compelled to meet sophistry and misrepresentation from popular ministers, and they know not how to answer these things. Satan is wide-awake; he never gives himself a vacation, but is on the track of every soul who is convicted of the truth. Therefore let the reasons of our faith, which have been presented to the people in clear lines, be furnished them in printed form, so that they can read what the minister has said, and give it to their friends. Let these publications be widely scattered. Truth has been strangely perverted, all evil influences are at work, and we must work with persevering, determined effort, for "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Then "quit you like men, be strong."  {SSW, July 1, 1895 par. 1}
[SSW, July 1, 1895 par. 2]         After the five thousand had been fed, there were twelve baskets of food gathered up; the one basketful had increased to twelve. So when our means are wholly inadequate for the needs of the work, let none of the Lord's workers become discouraged at the situation. To depend upon what we can see is not faith. Faith depends upon God's promises. It is "the substance of things hoped for, the evidence of things not seen. "The precious things of God, if appreciated and imparted, will be more abundantly bestowed. The Lord is not pleased with our unbelief. If those upon whom rests the management of the great interests of the cause speak uncertainly, unbelievingly, the Lord is grieved, for they are robbing themselves of the rich treasures of his grace. When one refuses to move unless he can walk by sight, his faith amounts to nothing. If we were placed in a position similar to that of the disciples, with the great multitude and the five little barley loaves, would it be hard for us to believe, hard to trust in God?  {SSW, July 1, 1895 par. 2}
[SSW, July 1, 1895 par. 3]          The Lord expects his agents to do their best. The fragments are to be gathered up; all needless expenditures for selfish gratification are to be cut off. Let self-denial and the cross become a portion of our individual experience. The Lord Jesus would have us study his word faithfully. The unbelieving will not be quick to discern the movings of Providence, but we should cultivate faith, and use every talent that can be employed in dispensing to others the bread of life. We can never be better employed than in imparting the light received. By every whole-hearted, earnest sacrifice we make for the Master's service, our talents will be increased. But we are to be only the instruments for the Holy Spirit's working. Thus the grace of God will work in us to form new habits, to overcome powerful propensities, and to deny old inclinations.  {SSW, July 1, 1895 par. 3}
[SSW, July 1, 1895 par. 4]          Unbelief regards the precious light, the precious evidences which God gives, as a matter of no special importance. This is why the Lord can do nothing for those who have not faith; the Holy Spirit would be treated by them as a common thing. This unbelief will bind about the work of God.  {SSW, July 1, 1895 par. 4}
[SSW, July 1, 1895 par. 5]          Oh, there is too much arguing on the side of unbelief! When a worker loses his faith, he needs to take a vacation, have little or nothing to do, until the Lord shall work in his behalf, and imbue him with the Holy Spirit. He needs to have his perceptive faculties sharpened that he may discern the works and ways of God. He has received an education of an objectionable character, and he needs reshaping. The light of heaven must shine upon him.  {SSW, July 1, 1895 par. 5}
[SSW, July 1, 1895 par. 6]          Christ says to his disciples, "Cast the net on the right of the ship, and ye shall find." We must work on the faith side. The proper enlargement of the work is an impossibility unless we dare to press our way against forbidding circumstances. Those who fear to risk something will never attain an experience of the greatness, value, and security of the unfailing resources of heaven.  {SSW, July 1, 1895 par. 6}
[SSW, July 1, 1895 par. 7]          The Lord has thrown open before us the door of heavenly commerce. We are to trade on our Lord's goods. He himself is our security if we walk and work by faith. The humblest believer may trade upon the intrusted capital; he may employ all his powers to the glory of God; and the one talent, thus consecrated to the Master's use, will increase unto precious treasures.                                                    -    {SSW, July 1, 1895 par. 7}
[SSW, August 1, 1895 par. 1]       August 1, 1895 The Poor in Spirit Blessed.  -  By Mrs. E. G. White.  -         In the sermon on the mount Jesus presented the great principles of the law of God, that were to be taught throughout all time. He read the hearts of those who heard his words, and knew that many among that listening throng would view the subjects which he presented in that sermon, in altogether a different light from that in which they had viewed them up to that time. He was laying the foundation for missionary labor, for the promulgation of the gospel in the regions beyond. He knew that not long hence thousands would listen to the great principles of truth as they were repeated by his disciples. When he should no longer be with them, the truth which he communicated to them would be borne to those who were nigh at hand, and to those who were afar off. They would proclaim the everlasting gospel, showing the duty of man to love God supremely and his fellow-man as himself. He knew that his message of everlasting truth, which was symbolized by an angel flying in the midst of heaven, would increase in glory, and that other messengers would join those who already proclaimed the gospel, until the whole earth should be lightened with the glory of God.  {SSW, August 1, 1895 par. 1}
[SSW, August 1, 1895 par. 2]         As the multitude increased, "he went up into a mountain; and when he was set, his disciples came unto him; and he opened his mouth, and taught them, saying, Blessed are the poor in spirit; for theirs is the kingdom of heaven." His words fell upon the ears of the multitude as a salutation and benediction. The teaching of the scribes and rabbis was vastly different from the teaching of Christ; for they opened and closed their discourses with the sayings of the rabbis, which they exalted to a place of importance even above that of the Scriptures.  {SSW, August 1, 1895 par. 2}
[SSW, August 1, 1895 par. 3]          Though the world's Redeemer sees the misery and wretchedness of the world on account of sin, yet he does not present before the fallen race a vivid delineation of their wretchedness, but teaches them of something infinitely better than that which they have ever heard before. He knows that their wretchedness is the result of sin, and his heart is moved with compassion towards fallen men. The rabbis did not condescend to preach to the common people, or to present to the gentiles any hope of salvation. But Christ had come to present the plan of salvation before all classes of people; for all were in need of his words. In those that gathered before him he saw a possibility that they might be allied to an infinite power, because of the parental love of God toward all his children. Should they accept of the provision that had been made for them through faith in him as their divine Saviour, then angels that excel in strength would be their allies, and through cooperation with divine intelligences, men might become agents to work the works of God. Through faith they would become partakers of the divine nature, and have more than human energy, perseverance, and hope.  {SSW, August 1, 1895 par. 3}
[SSW, August 1, 1895 par. 4]          If this people would but recognize the day of their visitation, they would be indeed blessed, made rich in the possession of grace and truth, which he held out within their reach. His words of greeting awakened hope in the breast of those who were distressed on account of sin, and they saw that there was something of value which he might impart, and that their lives might be under the benediction of God. The only-begotten Son of God knew the value of man, and presented to them a promise which speaks hope and happiness and peace. In the audience to which Jesus spoke were many who needed the help which he alone could give them. He had presented the cup of blessing to those who felt that they were "rich and increased with goods, and had need of nothing," and they had turned from the gracious gift with scorn. Those who felt whole realized no need of a physician; but there were many who were poor in spirit, sorrowful and distressed, who were poor in this world's goods, who were longing for something more satisfactory than anything they had yet experienced. There were also many who were rich, and who yet were wretchedly dissatisfied, finding nothing in temporal advantages that met the need of the soul. Those were most hopeful subjects to Christ, and it was to them that he said, "Blessed are the poor in spirit; for theirs is the kingdom of heaven." These dissatisfied ones would not rest until they became rich in heavenly treasure. Those who had a humble opinion of themselves and realized that they were sinners, stood in favorable contrast with the proud, self-righteous Pharisees. Those who felt that they could not possibly save themselves, or of themselves do any righteous actions, were the ones who would appreciate the help which Christ could bestow.  {SSW, August 1, 1895 par. 4}
[SSW, August 1, 1895 par. 5]          The Jewish leaders discerned the truth that Christ presented, but they also realized that it meant the greatest humiliation to them to accept of the rich salvation brought to them through this humble teacher. To be saved through grace alone, to confess that in and of themselves they deserved no favors, was to acknowledge that which was contrary to their cherished ideas, and to lay in the dust their pride, vanity, and ambition. To receive the benediction that Christ pronounced, they saw that an entire change must take place in their lives, but this fact they did not relish.  {SSW, August 1, 1895 par. 5}
[SSW, August 1, 1895 par. 6]          The Jewish leaders had presented worldly distinctions, honors, riches, and the enjoyment of pleasures as matters of the first consideration; but Jesus tells them that it is the poor in spirit, the humble in heart, who come under the divine benediction. Happiness was to be found in the vale of poverty, and among those who felt spiritually poor. Those who grasp the help that he presented may have something more satisfying than anything that earth can give--they may have the kingdom of heaven and the prospect of eternal life. They may be of value with God through the provision that is made in their behalf. Through the communication of divine grace they may be elevated and ennobled in character. Blessed are the poor in spirit; for eternal riches are provided for them.                                                    -    {SSW, August 1, 1895 par. 6}
[SSW, September 1, 1895 par. 1]       September 1, 1895 "Come unto Me and Drink."  -  By Mrs. E. G. White.  -         "After these things Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Now the Jews' feast of tabernacles was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. For there is no man that doeth anything in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. . . . Then Jesus said unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. . . . Then the Jews sought him at the feast, and said, Where is he. . . . About the midst of the feast Jesus went up into the temple, and taught." Jesus, the One who was wounded for our transgressions, bruised for our iniquities, by whose stripes we are healed, the Burden Bearer of the sins of the world, stood in the midst of the vast assembly that had come up to celebrate the feast of the tabernacles. People from nigh at hand and from far away had been celebrating the wonderful transactions that had occurred through the work of God in their journey in the wilderness. The people were ranged on either side of the white marble steps of the temple, and their songs had been ringing out in clear sound, accompanied by musical instruments. The vast concourse of people took up the chorus, waving their branches of palm and myrtle. The melody was taken up by voices near and afar off, in the tents and on the hillsides. The priests sounded their silver trumpets again and again, and throughout the congregation the answering sentinels had echoed the notes of the trumpets. The priests had performed the ceremony of bringing water from the pool of Siloam. The people had been standing, walking, singing, and shouting all night long, and reaction was setting in. They were exhausted with the fervor of their rejoicings.  {SSW, September 1, 1895 par. 1}
[SSW, September 1, 1895 par. 2]         "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." The words that fell from the divine lips made a deep impression upon the people, and for the time many of them realized their real spiritual necessities. The scenes of the feast that had been transacted were fresh in their minds, and gave to his words a peculiar significance. The Holy Spirit presented the symbol before them until they saw in it the offer of the priceless gift of salvation. The invitation was appropriate for the occasion, and impressed every heart with sacred power, as the voice of Christ rang out above the crowds in the temple court, and sounded outside the courts in distinct utterances. His words exercised a drawing power upon the souls who were weary, thirsty, hungering for spiritual nourishment, and longing for peace and rest. A solemn hush fell upon the people, and conviction came upon them that he was the Son of God. So overpowering was the conviction that prejudice was allayed, and faith began to spring up in many hearts.  {SSW, September 1, 1895 par. 2}
[SSW, September 1, 1895 par. 3]          His own brethren witnessed what he had done on this occasion. They had impatiently requested Jesus to make himself known. They had what they had asked in the invitation: "If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." Many felt that his voice was as the voice of one speaking from heaven, and they were ready to exclaim, "Give me the water of life, that I thirst not." Oh, that they had yielded to the conviction of the Spirit, and had come to Christ, not as to a man merely, but as to God himself! Many of the people, when they heard his words, said, "Of a truth this is the prophet." The officers said, "Never man spake like this man." But the multitudes went their way, and did not then acknowledge Christ as the Saviour of the world.  {SSW, September 1, 1895 par. 3}
[SSW, September 1, 1895 par. 4]          Jesus Christ is the same yesterday, today, and forever, and he is still crying to the sons of men, "If any man thirst, let him come unto me, and drink." Who will hear his invitation? Who will yield to the Spirit's pleading while it is called today? "Now is the accepted time; behold, now is the day of salvation." "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."                                                    -    {SSW, September 1, 1895 par. 4}
[SSW, November 1, 1895 par. 1]      November 1, 1895 The Divine Character Exemplified in Christ.  -  By Mrs. E. G. White.  -         "God was in Christ, reconciling the world unto himself." The Son of God clothed divinity with humanity. Isaiah describes him, saying: "Unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, The mighty God, the everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever." God in human nature is the mystery of godliness. Christ, the only begotten of the Father, was the express image of his Father's person, the brightness of his glory, and he came to the world not to condemn the world but to save it. God was in Christ in human form, and endured all the temptations wherewith man was beset; he participated in the suffering and trials of sorrowful human nature in our behalf. "He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But 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." In his human nature he was "tempted in all points like as we are," he "suffered being tempted," but there was no taint of sin upon him.  {SSW, November 1, 1895 par. 1}
[SSW, November 1, 1895 par. 2]         The condescension on the part of the Son of God was included in the plan of God for the unfolding of divine wisdom to fallen men. Divinity united with humanity could alone reach humanity, and impart spiritual life to those who were "dead in trespasses and sins." In order to work the restoration of the fallen, it was necessary that man's will should come into harmony with the divine will. God purposed that men should conform to the divine Model. The glory of the wisdom of God continually shines forth to humanity in the Son of God. "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." Every step that Christ advanced from the manger to Calvary established his character as the One who could say without any qualification, "I have kept my Father's commandments, and abide in his love." What exalted ideas of the law of God do we obtain as we behold Jesus fulfilling every precept, and representing the character of God before the world! It was by fulfilling the law that Christ made known the Father to the world.  {SSW, November 1, 1895 par. 2}
[SSW, November 1, 1895 par. 3]          The plan of redemption is perfect in all its parts. It does not demerit or lessen the claims of the law of God in one jot or one tittle in saving the sinner from the just penalty of the law. Through the provision of the death of God's only-begotten Son in sinners' behalf, the immutability of the law of God is demonstrated for time and eternity. Justice honors the law of God in providing a substitute for the transgressor; for Christ gave his own life a ransom in order that God might be just and yet be the justifier of him who believes in Jesus. The work of saving the lost through the merit of Christ magnifies the law and harmonizes with every perfection of Jehovah. In the plan of salvation the highest honor is paid to the law of heaven's government, and yet mercy is freely dispensed to the fallen sons of Adam. Every believing soul, cooperating with the great Restorer, is blessed with heavenly grace, and endowed with the richest treasures of the glory of God. The imagination cannot picture anything more glorious than that which is attained through the plan of redemption. Well may we exclaim, "O the depth of the riches both of the wisdom and knowledge of God!"                                                    -    {SSW, November 1, 1895 par. 3}
[SSW, December 1, 1895 par. 1]       December 1, 1895 The Divine Character Exemplified in Christ   -  By Mrs. E. G. White.  -  (Concluded.)         Through the obedience of the Son of God, through his submission to bear the death penalty for human transgression, the law is magnified and made honorable before the universe. Angels, cherubim, seraphim, and worlds unfallen behold the honor of the law vindicated and exalted. Through the unfolding of the perfection of the divine nature they see the image of God restored to man and the honor of the divine government maintained. The wisdom of God has abounded towards all the sons and daughters of Adam. Christ laid down his life, shed his blood, suffered the death penalty for the sinner, and became the Sin Bearer for every repenting, believing soul. We see sin fully punished in the Substitute and the sinner fully saved through his merit. We see the law of God highly exalted, with no jot or tittle of its authority laid aside, while the transgressor, relying upon the merit of the Substitute, is justified by the law. Through the plan of salvation we see mercy and truth met together, righteousness and peace embracing each other. There is no vacillation in the principles of God's commandments, but they are pronounced by the angels of heaven, by the inhabitants of unfallen worlds, and by souls justified, as "holy, and just, and good."  {SSW, December 1, 1895 par. 1}
[SSW, December 1, 1895 par. 2]         Christ, the highly exalted of God, God dwelling in humanity, is to be loved and obeyed. His life is a pattern for the whole world to copy. Every one of us may know God in Christ one with every believer. Everyone may exclaim with Paul. "The life which I now live in the flesh I live by the faith of the Son of God." In the cross of Christ is the sure evidence that there is pardon for sin. Christ crucified is the source of all wisdom and virtue for man.  {SSW, December 1, 1895 par. 2}
[SSW, December 1, 1895 par. 3]          We may say, "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." But though we may rely on God, we shall not be exempt from trial and temptation. Oftentimes we will have to suffer severe disappointment and endure heaviness of heart because of the world's misunderstanding and misinterpreting our motives and purposes. But while cast down we shall not be forsaken of God unless we sever the golden link of the chain which binds us through Christ to God. Jesus is our Pattern. The Majesty of heaven, the King of glory, was tempted in all points like as sinful man is tempted. Through Christ we may be placed upon vantage ground and become partakers of the divine nature, escaping the corruption that is in the world through lust.  {SSW, December 1, 1895 par. 3}
[SSW, December 1, 1895 par. 4]          As we approach the close of earth's history, as the appearing of Christ draws near, the battle waxes hotter and hotter. The powers from beneath are stirred to an indescribable intensity, and urged to afflict and destroy the people of God. The Saviour says that "as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be."  {SSW, December 1, 1895 par. 4}
[SSW, December 1, 1895 par. 5]          We are now in the very closing scenes of time. We need to be sure that we know Jesus as a personal Saviour, as a companion in all our distresses, in all our straits. He is a present help in every time of need, and he is nigh unto all them that call upon him. He is full of compassion and love, full of long-suffering and forbearance, not willing that any should perish in their sin, but that all should come unto him, that they might have life. He hears our every cry; he watches over his loved ones with jealous interest; he declares of those who wound and bruise the souls of those who believe in him that it would be better for them that a millstone should be hanged about their neck, and that they should be drowned in the depths of the sea, rather than offend one of his little ones.  {SSW, December 1, 1895 par. 5}
[SSW, December 1, 1895 par. 6]         A faithful shepherd of the flock of God is more precious in the sight of heavenly intelligences than the golden wedge of Ophir. True watchmen on the walls of Zion are few. Men who set forth the pure truth unadulterated with error, who proclaim and practice in their own life the righteousness of Christ, are indeed scarce. How few can say, with Paul, "My speech and my preaching was not with 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." Those whose life is hid with Christ in God will in these last days of peril preach the truth as it is in Christ Jesus. They will manifest devotion, benevolence, and love, and will set the truth forth boldly, faithfully, and uncompromisingly. The angels of heaven will not have to witness in them the painful exhibition of a vain show of intellect bidding for the applause of man. The Lord weighs actions. He is with those who preach the simple truth because the people are in need of truth.  {SSW, December 1, 1895 par. 6}
[SSW, December 1, 1895 par. 7]          Just prior to his crucifixion Christ prayed for his disciples and said: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me."  {SSW, December 1, 1895 par. 7}
[SSW, January 1, 1896 par. 1]       January 1, 1896 Cooperate with Christ in Saving Fallen Humanity.  -  By Mrs. E. G. White.  -         Those who take hold of Christian help work, who consecrate themselves to God, will find that he will be a present help to them in every hour of need. I know that the Lord will use those who will submit themselves to him, and through the power of the Holy Spirit they will be enabled to do the work that needs to be done.  {SSW, January 1, 1896 par. 1}
[SSW, January 1, 1896 par. 2]         Visiting the sick, comforting the poor and the sorrowful for Christ's sake, will bring to the workers the bright beams of the Sun of Righteousness, and even the countenance will express the peace that dwells in the soul. The faces of men and women who talk with God, to whom the invisible world is a reality, express the peace of God. They carry with them the soft and genial atmosphere of heaven, and diffuse it in deeds of kindness and works of love. Their influence is of a character to win souls to Christ. If all could see and understand, and be doers of the words of God, what peace, what happiness, what health of body and peace of soul would be the result! A warm, kindly atmosphere of love, the pitying tenderness of Christ in the soul, can not be estimated. The price of love is above gold and silver and precious stones, and makes human agents like Him who lived not to please Himself.  {SSW, January 1, 1896 par. 2}
[SSW, January 1, 1896 par. 3]          I am sorry that there are those who very sparingly cultivate the sympathy and tenderness of Christ. Many do not even manifest love toward their brethren and sisters who are in the faith. They do not exercise the precious tact that should bind and heal those who go astray, but instead they exhibit cruelty of spirit, that drives the wanderer still farther into the dark, and makes angels weep. Some seem to find a sort of pleasure in bruising and wounding souls who are ready to die. As I look upon men who handle sacred truth, who bear sacred responsibilities, and who are failing to cultivate a spirit of love and tenderness, I feel like crying out, "Turn ye, turn ye; for why will ye die?" When I consider the fact that as probationers we are now forming characters that will either fit us for the society of heavenly angels, or relegate us to a place with those who are outside the city of God, I tremble for these men. O, if there were no rousing up of evil passions in the hearts of those who claim to be God's agents, how much more reasonable consideration would be given to questions of serious importance! How does Heaven look upon human agents who are void of the milk of human kindness? "Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness. . . . Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." Could a more powerful appeal be made?  {SSW, January 1, 1896 par. 3}
[SSW, January 1, 1896 par. 4]          We are counseled to let no corrupt communication proceed out of our mouth; but a corrupt communication is not simply something that is vile and vulgar. It is any communication that will shut from the mind the view of Christ, that will blot from the soul true sympathy and love. It is a communication in which the love of Christ is not expressed, but rather sentiments of an unchristlike character. It is that which brings oppression upon men, women, youth, and children, for whom Christ has given his life. It is in the decisions that are formulated against those who need help, and who will perish if they are left to die.  {SSW, January 1, 1896 par. 4}
[SSW, January 1, 1896 par. 5]          There is but one power that can bring us into conformity to the likeness of Christ, that can make us steadfast, and keep us constant. It is the grace of God which leads us to obey the law of God, the transcript of the divine character. It is a knowledge of Christ Jesus which we should cultivate to the uttermost of our power in order that we may be doers of his word. "Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." Is not this a work that pays? Will we make Jesus glad? Will we cause rejoicing among the angels of God? We can do so by cooperating with God in seeking and saving that which was lost. There is more joy in heaven over one sinner that repenteth than over the ninety and nine who need no repentance. Shall we not cooperate with heavenly angels in the work of saving fallen humanity?  {SSW, January 1, 1896 par. 5}
[SSW, January 1, 1896 par. 6]          We are not our own; we are the property of Christ. We are to be laborers together with God. We are to do the work that Christ has laid out in the following verses: "Take heed that ye despise not one of these little ones; for I say unto you. That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which has gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more over that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish." We are to follow the example of Jesus, who says, " I am not come to call the righteous, but sinners to repentance." We are to be wide-awake, so that we may know what we can do to bless and save those around us. The moral image of God has been lost, but those who are laborers together with God are to restore in men the likeness of Christ. They are to impart ideas that will work their salvation, and prepare them to be temples of the Holy Ghost.                                                    -    {SSW, January 1, 1896 par. 6}
[SSW, February 1, 1896 par. 1]       February 1, 1896 Prayer Effectual.  -  By Mrs. E. G. White.  -         The earnest, persevering prayer of the righteous avails much. It is our duty to ask God for the very facilities that we need to lift the standard of truth in all parts of the world. It is not by might, nor by power but by my Spirit, saith the Lord, that the light of the knowledge of the truth for this time shall shine forth as a lamp that burneth. Prayerless zeal will not enable us to make the right kind of headway. The sincere, humble prayer of the true worshiper ascends to heaven, and Jesus mingles with our lowly petitions the holy incense of his own merit. Through his righteousness we are accepted. Christ makes our prayers wholly efficacious through the savor of his righteousness. In these days of peril, we need men who will wrestle with God as did Jacob, and who, like Jacob, will prevail. Thank God that the world's Redeemer promised that if he went away, he would send the Holy Spirit as his representative. Let us pray, and grasp the rich promises of God, and then praise God that in proportion to our earnest, humble supplications the Holy Spirit will be appointed to meet our needs. If we seek God with all our heart, we shall find him, and obtain the fulfillment of the promise. His grace will be given in large measure to those who will be active agents in imparting it to the world to convict the mind of truth, and to convert the soul to Christ.  {SSW, February 1, 1896 par. 1}
[SSW, February 1, 1896 par. 2]         "Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted. . . . For we have not an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."  {SSW, February 1, 1896 par. 2}
[SSW, February 1, 1896 par. 3]          The Lord will not leave his afflicted, tried children to be the sport of Satan's temptations. It is our privilege to trust in Jesus. The heavens are full of rich blessings, and it is our privilege to have the joy of Christ in us that our joy may be full. We have not because we ask not, or because we do not pray in faith, believing that we shall be blessed with the special influence of the Holy Spirit. To the true seeker through the mediation of Christ the gracious influences of the Holy Spirit are imparted in order that the receiver may impart a knowledge of saving truth. Why do we not believe the plain "Thus saith the Lord"? Do not cease to pray under any circumstances. The spirit may be willing but the flesh may be weak, but Jesus knows all about that. In your weakness you are not to be anxious; for anxiety means doubt and distrust. You are simply to believe that Christ is able to save unto the uttermost all who come unto God by him, seeing he ever liveth to make intercession for us. What does intercession comprehend?--It is the golden chain which binds finite man to the throne of the infinite God. The human agent whom Christ has died to save importunes the throne of God, and his petition is taken up by Jesus, who has purchased him with his own blood. Our great High Priest places his righteousness on the side of the sincere suppliant, and the prayer of Christ blends with that of the human petitioner. Christ has urged that his people pray without ceasing. This does not mean that we should always be upon our knees, but that prayer is to be as the breath of the soul. Our silent requests, wherever we may be, are to be ascending unto God, and Jesus, our Advocate, pleads in our behalf, bearing up with the incense of his righteousness our requests to the Father. The Lord Jesus loves his people, and when they put their trust in him, depending wholly upon him, he strengthens them. He will live through them, giving them the inspiration of his sanctifying Spirit, imparting to the soul a vital transfusion of himself. He acts through their faculties, and causes them to choose his will and to act out his character. With the apostle Paul they then may say. "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Christ impresses upon the mind of believers the fact that they are to have the glory which the Father has given him, in order that all who love and serve him may be one with God. "For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. . . . And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory ［character］, which thou hast given me; for thou lovedst me before the foundation of the world."  {SSW, February 1, 1896 par. 3}
[SSW, February 1, 1896 par. 4]          Oh, what a request! He asked not that which was impossible for the members of the human race who believe on him to receive. He asks that the Father shall love those who believe in him, who love and serve him, as he loves his Son. Is this not sufficient to fill our mind with profoundest awe and love? Where is our faith? Oh, let it be strengthened in contemplation of the thought of the possibility of God loving finite men, even as he loved his only-begotten Son! Let our faith be strengthened in contemplating the thought that as followers of Christ we may be complete in him. Oh, how far short is our faith! Let us talk faith, live faith, and give to the world an example of the faith which works by love and purifies the soul.  {SSW, February 1, 1896 par. 4}
[SSW, July 1, 1896 par. 1]       July 1, 1896 Safeguarding the Children.  -  By Mrs. E. G. White.  -         Our great adversary is constantly working with power to allure the youth to self-indulgence, pride, and extravagance, that their minds and hearts may be so fully taken up with these things that there will be no place for God in their affections. He is by these means warping the character and dwarfing the intellect of the youth of this generation. It is the duty of parents to counteract his working. Every influence brought to bear upon the young people to preserve in their hearts true, unaffected humility, and the knowledge of the divine will, will aid in holding them back from being corrupted with the vices of this age.  {SSW, July 1, 1896 par. 1}
[SSW, July 1, 1896 par. 2]         One of the most effective barricades against the incoming tide of evil is the cultivation of habits of self-denial and benevolence. Children should be educated to look with disgust upon habits of selfishness and covetousness. God has sacred claims upon them, and they need to be instructed, line upon line, precept upon precept, to recognize and conscientiously regard these claims.  {SSW, July 1, 1896 par. 2}
[SSW, July 1, 1896 par. 3]          It should be kept before the young and tender minds that God is constantly giving his blessing to his dependent children in the sunshine and showers, which cause vegetation to flourish, and the earth to yield her bounties for the service of man. These blessings are not bestowed upon us to encourage our selfish natures, by retaining the treasures of God's bounty, and fixing our affections on them, but that we may render back to the Giver gifts and offerings. This is the least expression of gratitude and love that we can return to our benevolent Creator.  {SSW, July 1, 1896 par. 3}
[SSW, July 1, 1896 par. 4]          There has been a great neglect on the part of parents in not seeking to interest their children in the workings of the cause of God. In many families the children seem to be left out of the question, as if they were irresponsible beings. Some parents even rob God of his just claims in tithes and offerings that they may save wealth for their children, not thinking that in so doing they are opening to their loved ones a door of temptation which will generally prove their ruin. They remove from the children the necessity of personal exertion, and with it an incentive to noble achievement.  {SSW, July 1, 1896 par. 4}
[SSW, July 1, 1896 par. 5]          If they were encouraged to do so, the children would earn means to devote to benevolent purposes, and to the advancement of the cause of God; and their interest would be increased by the fact that they had invested something in these enterprises. Their small donations would be a material aid, and the children themselves would be far better, physically, mentally, and morally, for the effort they had made. Through their diligence and self-denial they would gain a valuable experience, which would help them in making a success of this life as well as in securing the life to come.                                                    -    {SSW, July 1, 1896 par. 5}
[SSW, October 1, 1901 par. 1]       October 1, 1901 Association with Sinners.    By Mrs. E. G. White.         Christ joined Himself to human life, and He identifies Himself with humanity in every detail of experience. Be careful how you deal with human minds. Christ has paid the ransom money for every soul.  {SSW, October 1, 1901 par. 1}
[SSW, October 1, 1901 par. 2]         There are many in the bondage of sin who might be rescued if they were only approached in tenderness, and with Christlike sympathy. The human agent looks at outside appearances, and judges hastily, but God looks at the heart. "And Jesus entered and passed through Jericho. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich." The calling of publican was thought the most abominable by the Jews, and it was not calculated to refine the character. "And he sought to see Jesus who He was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycamore tree to see Him; for He was to pass that way. And when Jesus came to the place, He looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for today I must abide at thy house. And he made haste, and came down, and received Him joyfully. And when they saw it, they all murmured, saying, That He was gone to be guest with a man that is a sinner."  {SSW, October 1, 1901 par. 2}
[SSW, October 1, 1901 par. 3]         Jesus called both the Jews and the Gentiles to be laborers together with God. He called many who were open sinners, whom men would have passed by. He saw in them jewels to be polished for the heavenly kingdom. Jesus sat at meat with both the Pharisee and the sinner. He was an invited guest at the feast of Matthew, and He invited Himself to dine with Zacchaeus.  {SSW, October 1, 1901 par. 3}
[SSW, October 1, 1901 par. 4]          It was because of the murmuring of the scribes and Pharisees on account of His associating with sinners and publicans that Jesus spoke the parable of the lost sheep, the lost silver, and the prodigal's son. All these parables are intended to teach us mercy and forgiveness.                                                                   -    {SSW, October 1, 1901 par. 4}
[SSW, June 1, 1909 par. 1]       June 1, 1909 The Wisdom of God    Mrs. E. G. White         It is God's purpose that those who accept the teachings of his Word shall possess a wisdom that will make them wise unto salvation. Our hope and faith are not to depend on the wisdom of this world, but on divine testimony. The will of God is revealed to those who advance step by step in the upward way. These, gaining more and more of the knowledge of divine mysteries, God estimates as truly wise. He gives them clear spiritual discernment, and an understanding of the deeper revelations of the gospel.  {SSW, June 1, 1909 par. 1}
[SSW, June 1, 1909 par. 2]         "We speak the wisdom of God in a mystery," the apostle Paul declared. It is beyond the power of human wisdom to discover the things of God, but to those who keep the way of the Lord there are revealed hidden treasures of wisdom. Christ longs to bestow upon his chosen people in this world a foretaste of the glory in which his faithful ones are to share. From eternity it has been his purpose to imbue with wisdom believers in his Word, that they may be raised to sit with him in heavenly places in Christ Jesus. Wonderful is the light that opens to those who in faith press on, ever on, heeding not hindrance nor difficulty, but keeping the eyes fixed on the glory that Christ reveals.  {SSW, June 1, 1909 par. 2}
[SSW, June 1, 1909 par. 3]          "The glory which thou gavest me, I have given them," Christ prayed, "that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou, hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee; but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them."  {SSW, June 1, 1909 par. 3}
[SSW, June 1, 1909 par. 4]          The possibility held out in these words of the Saviour is a mystery which none but those who day by day are taught of God can understand. The manifestation of the unity for which Christ prayed is an evidence to the world of the power of God. It is a sign to them of the divine character of Christ's mission.  {SSW, June 1, 1909 par. 4}
[SSW, June 1, 1909 par. 5]          Christ brings his true disciples into close union with himself and his Father. By the golden cord of love they are bound to one another and to him. This is the glory given to Christ -- the knowledge that he has not made his infinite sacrifice in vain. That which worldly wisdom can not do God will accomplish. He is glorified in the sanctification of his chosen ones. He identifies himself with them, saying, Your interests are my care. I will manifest my power by giving you victory over the world and over Satan, and by bestowing upon you everlasting life.  {SSW, June 1, 1909 par. 5}
[SSW, June 1, 1909 par. 6]          Inestimable advantages are presented to us in the Word of God. God desires us to grow in grace and in a knowledge of himself. Those who receive Christ as a personal Saviour, and learn constantly of him, gain wisdom that will be recognized in the courts of God. "This is life eternal," the Saviour said, "that they might know thee, the only true God, and Jesus Christ whom thou hast sent."                                                    -    {SSW, June 1, 1909 par. 6}
[SSW, December 1, 1909 par. 1]       December 1, 1909 The Divine Teacher    Mrs. E. G. White         Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit's guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, "When he, the Spirit of truth, is come, he will guide you into all truth." It is through the impartation of the Holy Spirit that we are made to understand the Word of God.  {SSW, December 1, 1909 par. 1}
[SSW, December 1, 1909 par. 2]         The psalmist writes, "Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law."  {SSW, December 1, 1909 par. 2}
[SSW, December 1, 1909 par. 3]          We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ's school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.  {SSW, December 1, 1909 par. 3}
[SSW, December 1, 1909 par. 4]          He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.  {SSW, December 1, 1909 par. 4}
[SSW, December 1, 1909 par. 5]          Today teachers would do well to study the methods of the Great Teacher. It is their privilege in the same way to lead the minds of the students from the natural to the spiritual, from things that are seen and temporal to those things which are not seen, "eternal in the heavens."  {SSW, December 1, 1909 par. 5}
[SSW, December 1, 1909 par. 6]         The true teacher will try by precept and example to win souls to Christ. He must receive the truth in the love of it, and let it cleanse his heart and mold his life. Every teacher should be under the full control of the Holy Spirit. Then Christ can speak to the heart, and his voice is the voice of love. And the love of God, received into the heart, is an active power for good, quickening and enlarging the mind and soul. With his own heart warm with divine love, the teacher will lift up the Man of Calvary, not to give the students a casual glance, but to fasten their attention until Jesus shall seem to them the "Chiefest among ten thousand," and the One "altogether lovely."                                                                   -    {SSW, December 1, 1909 par. 6}
[San, January 1, 1900 par. 1]         San - Sanitarium Announcement      January 1, 1900 The Necessity for Immediate Action.    Mrs. E. G. White         The new building for our Sydney Sanitarium should be erected at once. Up to this time the institution has occupied rented buildings. Though the use of these buildings involves large expense, they do not afford the needed facilities. Nor do they afford room for the rapidly increasing work of the Sanitarium. Every department is crowded. The work is done at great disadvantage because of the lack of facilities and the lack of room.  {San, January 1, 1900 par. 1}
[San, January 1, 1900 par. 2]          It will not long be possible to accommodate the patients who desire to come to the Sanitarium, and only with the greatest difficulty can proper care and treatment be given to those who do come. Furthermore, the means required for rent on the buildings now occupied, should be devoted to paying for a building of our own in a healthful location, away from the dust and smoke, the din and confusion of the city. We have secured just such a location, but we have not means sufficient to erect the building, or even to pay for the land.  {San, January 1, 1900 par. 2}
[San, January 1, 1900 par. 3]          Time is passing, and the work to be accomplished by our Sanitarium is as yet scarcely begun. In our institution we wish to teach health and temperance principles from the Bible standpoint. All need to understand how to preserve physical health, that the bodies which God has created may be presented to Him a living sacrifice, fitted to render Him acceptable service. The right balance of the mental and moral powers depends to a great degree upon the right condition and action of the physical system. Through indulgence of perverted appetite man loses his power to resist temptation. The sure effect of narcotics and unnatural stimulants as tea, coffee, tobacco, beer and wine, is to enfeeble and degrade the physical nature, and lower the tone of intellect and morals. Any unnatural excitement of the nervous system affects the brain nerve power. We have a work before us to educate the people, line upon line, and precept upon precept. We must teach them that health and even life is endangered by the use of stimulants which excite the exhausted energies to unnatural, spasmodic action.  {San, January 1, 1900 par. 3}
[San, January 1, 1900 par. 4]          But apart from divine power no genuine reform can be effected. The deadened moral sensibilities of men and women must be aroused. They must be led to understand the benefits gained by obeying the invitation, "Let Him take hold of My strength, that He may make peace with me, and He shall make peace with Me." They must be led to see their need of a loving, sin-pardoning Saviour. He who is man's Creator and Redeemer will be to all who trust in Him a Restorer. While Satan is the destroyer, Christ is the Restorer. The people must be educated to understand that it is a sin to destroy their physical, mental and spiritual energies. And they must understand how to co-operate with God in their own restoration. Through faith in Christ they can overcome the habit of using health-destroying stimulants and narcotics.  {San, January 1, 1900 par. 4}
[San, January 1, 1900 par. 5]          The Lord has signified that He has precious souls in all the churches. Many of these are blindly working to destroy themselves. To them light must be given as to the recovery and the preservation of health. God's simple remedies will work miracles in restoring feeble, distressed, diseased humanity. And since Christ has given His precious life to heal the maladies of the human family, should not men and women be in earnest to co-operate with Him? Should not all consent to be healed through adopting proper habits of life and correct methods of treatment?  {San, January 1, 1900 par. 5}
[San, January 1, 1900 par. 6]          We are striving to uplift the people to an elevated plane of action. This is the work to be accomplished by our Sanitarium. But we cannot make brick without straw. What we need now is a substantial, economical building, and for this we must have the necessary means. To secure this we ask the help of our brethren and sisters in the faith.  {San, January 1, 1900 par. 6}
[San, January 1, 1900 par. 7]          To all our brethren scattered abroad I appeal in behalf of the Sydney Sanitarium. Many of us are poor, but this should not shut us out from the privilege of giving. I ask you to read the eighth chapter of second Corinthians.  {San, January 1, 1900 par. 7}
[San, January 1, 1900 par. 8]          The Apostle Paul writes: "Moreover, brethren, we make you to know the grace of God, which hath been given to the churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality."  {San, January 1, 1900 par. 8}
[San, January 1, 1900 par. 9]          In telling the Corinthians of the liberality of the Macedonian churches, it was the apostle's purpose to awaken in them a desire to do similar deeds of charity, through the Holy Spirit's working upon their minds.  {San, January 1, 1900 par. 9}
[San, January 1, 1900 par. 10]          The Apostle continues: "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. Insomuch that we desired Titus that, as he had begun, so he would also finish in you the same grace also. Therefore as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love."  {San, January 1, 1900 par. 10}
[San, January 1, 1900 par. 11]          Now comes the most telling motive, a motive which should stir every soul to self-denial and activity: "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. And herein I give my advice; for this is expedient for you who have begun before, not only to do, but to be forward a year ago. Now, therefore, perform the doing of it; that, as there was a readiness to will, so there may be a performance also out of that which ye have."  {San, January 1, 1900 par. 11}
[San, January 1, 1900 par. 12]          These words of the Apostle are addressed to you who shall receive this appeal. Paul was happily disappointed in the gifts of the Macedonians. He expected only a limited sum, and was greatly surprised at the amount given, and at the whole-hearted, eager manner in which it was bestowed. The Macedonians first made an entire consecration of themselves and all that they had unto the Lord. They kept nothing back. In making their smaller gifts they manifested the same spirit as did David in his larger offering, saying, "Of thine own, O Lord, we freely give thee." When a people have an earnest longing to help where help is needed in advancing the cause of God in any line, the Lord will impart to these consecrated, unselfish ones a heart to give gladly, as if it were a privilege. God moved on these Macedonians in their deep poverty to bestow liberally, that their example might be recorded, thus leading others to exercise the same beneficence.  {San, January 1, 1900 par. 12}
[San, January 1, 1900 par. 13]          Encouraged by this movement, which showed special working of the Holy Spirit on the hearts of the believers, Paul requested Titus to visit the Corinthian Church, and finish the collection which they had proposed and had already begun. He was anxious that they should perform that which they had promised through the grace of God working upon their hearts.  {San, January 1, 1900 par. 13}
[San, January 1, 1900 par. 14]          Lest they should be outstripped in liberality by the comparatively poor Macedonian churches, Paul not only writes to them, but sends Titus to attend to the collection. The Apostle greatly desired to see in the believers symmetry of Christian character. He desired them to give evidence of their love, and prove the sincerity of their faith. As disciples in full belief of the truth, he longed to see in them a lively sense of their obligation and accountability to God for the gospel. He desired that it should work in them as the power of God, and that they should bear testimony to its work by yielding fruit to the honour of God. As Christians under the control of God they were, with all diligence, to discharge every duty.  {San, January 1, 1900 par. 14}
[San, January 1, 1900 par. 15]          Such was the character revealed by the Macedonians, and it gave Paul great satisfaction. He rejoiced at the gratitude manifested by these souls for the most precious gift of the knowledge of the Lord Jesus Christ. To comply with the requirements of God by their liberality to advance His glory was felt by them to be their highest privilege.  {San, January 1, 1900 par. 15}
[San, January 1, 1900 par. 16]          So it will be with every converted soul. An appreciation of the rich endowment of the gifts of God to the believer will lead to great benevolence. And the character cannot be complete unless benevolence is expressed in returning to God his due by sustaining every good work.  {San, January 1, 1900 par. 16}
[San, January 1, 1900 par. 17]          Paul laid no command upon the Corinthian brethren. But he set before them the necessity of the Church at Jerusalem, and showed what others had given who had fewer advantages and less ability than had the Corinthians. He presented the example of others to induce them to give. He showed that everyone who has received the great gift of God is required to reveal the power of the truth in counterworking selfishness and self-indulgence. In this he was presenting to the disciples the true nature of fruit-bearing, and the necessity of making returns to God of the fruit of His vineyard. Their liberality shown in lines that would advance the kingdom of God would be the very best evidence of the sincerity of their faith. Their love would be expressed in deeds--something tangible.  {San, January 1, 1900 par. 17}
[San, January 1, 1900 par. 18]          The apostle called upon them to consider the example of Christ. The Commander of heaven gave Himself to a life of humiliation and poverty that He might stand side by side with the fallen race to restore the moral image of God in man. The Lord Jesus was willing to become poor, that through His humiliation and His death on the cross He might pay the ransom for us.  {San, January 1, 1900 par. 18}
[San, January 1, 1900 par. 19]          Whether rich or poor, we must never forget that the poverty of Christ was part of His legacy to humanity. It was not alone His betrayal in the garden or His agony upon the cross that constituted the atonement. The humiliation of which His poverty formed a part was included in His great sacrifice. The whole series of sorrows which compassed humanity Christ bore upon His divine soul.  {San, January 1, 1900 par. 19}
[San, January 1, 1900 par. 20]          "Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and become obedient unto death, even the death of the cross." And He was the Prince of Heaven. Yet many of His professed followers are so wrapped up in self-love that they have no sense of His great sacrifice for them. They do not realize their own obligation to use every God-given power in helping the souls for whom Christ died. What shame to them should be the lesson of His humiliation.  {San, January 1, 1900 par. 20}
[San, January 1, 1900 par. 21]          "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." Many there are, we know, whose hearts have been touched by the vision of Christ's humiliation and suffering.  {San, January 1, 1900 par. 21}
[San, January 1, 1900 par. 22]          Again I ask my brethren in Australia and wherever this appeal may go, Will you help us with your gifts in our emergency? Will you help in erecting a memorial for the Lord in Sydney? Such an institution will give character to our work. It will bring the truth before many persons of the higher classes, who might never see the light of truth but for the Lord's agencies in medical missionary lines. Through this instrumentality Jesus the Prince of life will be uplifted before those who are suffering and are subdued by affliction. As their hearts are softened by the grace of God, some will listen to the Gospel, and will see its claims upon them. They will give ear to the last message of mercy to the world, "Come, for all things are now ready."  {San, January 1, 1900 par. 22}
[San, January 1, 1900 par. 23]          My brethren, what will you do to forward his work? How much will you lay up as treasure in heaven by contributing towards the erection of a Sanitarium? When the building is completed it will give us facilities to educate and train workers who can carry forward the same work in other places, and thus the blessing will be extended.  {San, January 1, 1900 par. 23}
[San, January 1, 1900 par. 24]          We ask now that everyone will do his best. You may have the same privilege as the Macedonians. You may surprise the Lord's servants by the liberality of your gifts.  {San, January 1, 1900 par. 24}
[ST 0.1]         ST - The Signs of the Times          FOREWORD         DURING THE LAST FORTY YEARS OF ELLEN WHITE'S MINISTRY, AN ARTICLE FROM HER PEN APPEARED IN ALMOST EVERY ISSUE OF THE SIGNS OF THE TIMES. AS WITH THE REVIEW AND HERALD, THEY OCCUPIED A PROMINENT PLACE IN THE JOURNAL, AND FOR MANY YEARS WERE FEATURED ON THE FRONT PAGE. THERE WERE APPROXIMATELY 2000 OF THESE ARTICLES. SINCE THE FACSIMILE PUBLICATION OF THE ELLEN G. WHITE REVIEW AND HERALD ARTICLES, WHICH HAVE BEEN WARMLY RECEIVED, THERE HAS BEEN A GROWING DEMAND FOR THE REPRODUCTION OF THE SIGNS OF THE TIMES ARTICLES IN THE SAME FORMAT. WE NOW PRESENT THESE IN THIS FACSIMILE REPRINT. DOING SO OPENS UP STILL BROADER VISTAS TO THOSE DELVING INTO THE ELLEN G. WHITE SOURCES.       IN HER INSTRUCTION CONCERNING THE HANDLING OF HER WRITINGS FOLLOWING HER DEATH, MRS. WHITE INDICATED THAT ARTICLES THAT HAD APPEARED IN THE JOURNALS OF THE CHURCH SHOULD BE REPRINTED. IN A LIMITED WAY THIS HAS BEEN ACCOMPLISHED BY INCLUDING CHOICE EXCERPTS THAT MAKE A VITAL CONTRIBUTION IN THE COMPILATIONS PUBLISHED SINCE 1915. MODERN METHODS OF REPRODUCING THE PRINTED PAGE NOW AVAILABLE TO US MAKE PRACTICABLE THE REPUBLICATION OF THE SIGNS OF THE TIMES ARTICLES IN FULL.       THE FACSIMILE REPRODUCTION OF PERIODICAL ARTICLES, WHILE PROVIDING SPIRIT OF PROPHECY MATERIALS OF GREAT INTEREST AND INCALCULABLE VALUE AND SERVICE, FACES LIMITATIONS IN DISTRIBUTION. THESE LIMITATIONS FROM A FINANCIAL STANDPOINT FREQUENTLY LEAVE SUCH PROJECTS IN A MARGINAL POSITION. IT IS AT THIS POINT THAT THE JULIUS SCHNEIDER MEMORIAL MEDICAL FOUNDATION STEPPED IN WITH A GIFT TOWARD INITIAL EXPENSE WHICH HAS ENSURED THE CARRYING OF THIS SPECIAL VENTURE TO EARLY AND SUCCESSFUL COMPLETION.       NO ONE HAS WATCHED THE DEVELOPMENT OF PLANS FOR THE REPUBLICATION OF THE SIGNS OF THE TIMES E.G. WHITE ARTICLES MORE EAGERLY THAN MRS. META SCHNEIDER OF ATLANTA, GEORGIA, AND NONE WILL BE MORE HAPPY THAN SHE IN HAVING THESE ARTICLES REISSUED IN FACSIMILE FORM CONVENIENTLY BOUND IN FOUR VOLUMES.       THAT WHICH APPEARS IN THESE FOUR BOOKS INCLUDES THE E.G. WHITE ARTICLES PUBLISHED FROM THE INCEPTION OF THE JOURNAL IN 1874 UNTIL SHORTLY AFTER MRS. WHITE'S DEATH IN 1915. THE SIGNS EDITORS, IN SEARCHING FOR E.G. WHITE MATERIAL FOR THE JOURNAL, OFTEN DREW MATERIALS FROM HER CURRENT BOOKS OR REPRINTED ARTICLES WHICH HAD APPEARED IN THE REVIEW AND HERALD OR EARLIER ISSUES OF THE SIGNS. THIS ACCOUNTS FOR FULLY ONE-THIRD OF THE 2000 ARTICLES. AFTER THE YEAR 1906, ELLEN WHITE WROTE LITTLE NEW MATERIAL FOR THE SIGNS. BUT ARTICLES CONTINUED TO APPEAR, DRAWN LARGELY FROM OTHER OF HER PUBLISHED SOURCES. EARLY IN THE DEVELOPMENT OF PLANS FOR THE FACSIMILE REPUBLICATION OF THESE ARTICLES, IT WAS DECIDED TO REPRINT ONLY THOSE NOT DUPLICATED ELSEWHERE IN CURRENTLY AVAILABLE PUBLICATIONS. WHILE ALL THE ARTICLES ARE RECOGNIZED IN THE TABLE OF CONTENTS, ONLY THE TWO-THIRDS REPRESENTING NEW MATERIAL HAVE BEEN REPRODUCED IN FACSIMILE FORM.                           HISTORICAL BACKGROUND         THE MESSAGE FROM THE LORD CALLED FOR THE CHURCH TO HERALD THE MESSAGE TO ALL THE WORLD. JAMES WHITE BELIEVED THIS, AND IT LED HIM TO LAUNCH THE SIGNS OF THE TIMES IN THE SUMMER OF 1874 AS A RELIGIOUS NEWSPAPER PUBLISHED WEST OF THE ROCKY MOUNTAINS. THE PACIFIC COAST STATES IN THOSE DAYS SEEMED FAR SEPARATED BY PLAINS AND MOUNTAINS FROM BATTLE CREEK, MICHIGAN, AND THE LARGER PART OF THE CONTINENT. COMMUNICATIONS WERE SLOWED BY THE LONG DISTANCES, AND THERE SEEMED TO BE SOMEWHAT OF AN ISOLATION NOT WHOLESOME TO THE PROMISING RAPID DEVELOPMENT OF THE SEVENTH-DAY ADVENTIST CHURCH IN THE WEST. AS JAMES WHITE PONDERED, HE WAS LED TO BELIEVE THAT A NEW JOURNAL PUBLISHED THERE WOULD FURNISH A PROMPT AND CONVENIENT MEDIUM OF EXCHANGE AND COULD ALSO BE A PIONEER MISSIONARY PAPER. HE WAS FORTHRIGHT IN DECLARING HIS CONCEPT OF THE MISSION OF THE NEW JOURNAL. IT WAS "TO BE NOT ONLY AN EXPOSITOR OF THE PROPHECIES, A REPORT OF THE SIGNS OF OUR TIMES, BUT ALSO A FAMILY, RELIGIOUS AND GENERAL NEWSPAPER FOR THE HOUSEHOLD." IN THE JULY 23, 1874, ISSUE HE WROTE: "THROUGH THE SIGNS OF THE TIMES WE WISH TO ERECT THOUSANDS OF PULPITS MORE ESPECIALLY IN THE PACIFIC COAST STATES AND TERRITORIES, WHERE WE CAN APPEAL TO THE PEOPLE WEEKLY . . . UPON THE EXHAUSTLESS THEMES . . . NECESSARY TO A FITNESS TO RECEIVE THE DEAR SAVIOUR AT HIS SECOND ADVENT."       THE SUBSCRIPTION PRICE WAS $2 A YEAR TO THOSE WHO CHOSE TO PAY A SUBSCRIPTION PRICE AND FREE TO ALL OTHERS AS FAR AS THE PAPER WAS SUSTAINED BY THE DONATIONS OF LIBERAL FRIENDS OF THE CAUSE.       JAMES WHITE BEGAN THE PUBLISHING VENTURE ON THE WEST COAST MUCH AS HE HAD BEGUN HIS FIRST PRINTING IN 1849. NOT OWNING HIS OWN PRESS, HE HIRED THE PRINTING DONE AT A COMMERCIAL PRESS IN OAKLAND. ON JUNE 4, 1874, THE FIRST ISSUE OF SIGNS OF THE TIMES APPEARED, AND FOR SEVERAL MONTHS IT WAS PUBLISHED AT SOMEWHAT IRREGULAR INTERVALS. IN OCTOBER OF THAT YEAR, WHITE APPEALED FOR FUNDS TO ESTABLISH A MORE PERMANENT PUBLISHING WORK. ON APRIL 1, 1875, THE PACIFIC SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION WAS ORGANIZED WITH J. N. LOUGHBOROUGH AS PRESIDENT. ITS PRINTING PLANT, THE PACIFIC PRESS, OPENED IN OAKLAND LATER THAT YEAR. JAMES WHITE WAS THE FIRST EDITOR OF THE SIGNS, AND HIS NAME APPEARED ON THE MASTHEAD UNTIL HIS DEATH IN 1881.       REACHING NEW BELIEVERS IN THE WEST AND PRESSED FOR CONSTRUCTIVE ARTICLES TO FILL THE COLUMNS FROM WEEK TO WEEK, THE SIGNS FROM THE VERY FIRST CARRIED ONE OR TWO ARTICLES FROM THE PEN OF ELLEN G. WHITE IN EACH ISSUE. IN VOLUME 2 THERE BEGAN AN EXTENDED ELLEN G. WHITE AUTOBIOGRAPHICAL SERIES. THIS PRESENTS INTIMATE DETAILS OF HER EARLY LIFE AND EXPERIENCE TODAY FOUND NOWHERE ELSE.       WITH THE EDITORIAL POLICY AIMED AT PROVIDING A JOURNAL FOR MISSIONARY USE, ELLEN WHITE PREPARED HER ARTICLES WITH A DEFINITE EVANGELISTIC APPEAL. THIS MEANT THAT THEY DEALT MORE WITH DOCTRINE, PRACTICAL CHRISTIAN EXPERIENCE, TEMPERANCE, BIBLE CHARACTERS, ETC., GIVING US RICH AND UNIQUE SOURCES IN THESE AREAS.               SPIRIT OF PROPHECY SERIES AND SIGNS OF THE TIMES         THE FIRST DECADE OF THE PUBLICATION OF THE JOURNAL PARALLELS ELLEN WHITE'S WRITING AND PUBLISHING OF THE GREAT CONTROVERSY STORY IN THE FOUR 400-PAGE VOLUMES OF THE SPIRIT OF PROPHECY SERIES. IT WAS SOON DISCERNED THAT MUCH OF WHAT SHE WROTE FOR THESE VOLUMES WAS GOOD ARTICLE MATERIAL FOR THE SIGNS. IN 1875 AND 1876 SHE WAS WRITING THE CHAPTERS ON THE LIFE OF CHRIST FOR SPIRIT OF PROPHECY, VOLUME II. THE TYPE WAS LARGELY SET IN 1876, AND THE NOVEMBER 30 ISSUE OF THE SIGNS FOR THAT YEAR CARRIED HER ARTICLE ON "THE SABBATH," ALTHOUGH NOT SO INDICATED, THIS IS CHAPTER 15 OF SPIRIT OF PROPHECY, VOLUME II. QUITE A CONSISTENT PATTERN DEVELOPED. WITHIN TWELVE MONTHS THE ENTIRE BOOK EXCEPT FOR TWO CHAPTERS CAME BEFORE THE READERS OF THE SIGNS OF THE TIMES.       AS SHE WAS UNABLE TO ENCOMPASS THE ENTIRE LIFE OF CHRIST IN VOLUME II OF SPIRIT OF PROPHECY, SHE DEVOTED A LITTLE BETTER THAN ONE HALF OF THE NEXT VOLUME TO THIS THEME. THIS WAS FOLLOWED BY THE EXPERIENCES OF THE APOSTLES. THE COMBINED ACCOUNTS WERE PUBLISHED THE NEXT YEAR AS SPIRIT OF PROPHECY, VOLUME III. THE SIGNS IN LIKE MANNER CONTINUED THE ARTICLES ON THE LIFE OF CHRIST AND THE WORK OF THE APOSTLES THROUGH 1878. THE BOOK WAS PUBLISHED AT THE REVIEW AND HERALD OFFICE AT BATTLE CREEK, MICHIGAN, WHILE THE CHAPTERS SELECTED FROM IT WERE APPEARING IN THE SIGNS OF THE TIMES IN CALIFORNIA.       ELDER AND MRS. WHITE PLANNED THAT THE FOURTH VOLUME OF THE SPIRIT OF PROPHECY SERIES WOULD FOLLOW QUICKLY, WITH PUBLICATION TARGET DATE IN THE LATE 1870S. IN THIS SHE WOULD DEAL WITH THE CHRISTIAN CHURCH FROM THE DESTRUCTION OF JERUSALEM TO THE NEW EARTH. IN FEBRUARY, 1878, SHE WROTE OF THE DECISION TO HAVE IT PRINTED AT THE PACIFIC PRESS IN OAKLAND AND HAVE THE TYPE SET FIRST FOR THE SIGNS OF THE TIMES, BUT WITH A COLUMN WIDTH WHICH WOULD FIT THE PRINTED BOOK, THUS MAKING IT POSSIBLE TO PUBLISH THE BOOK AT THE PACIFIC PRESS FROM THE SAME TYPE. AS SHE WROTE OF THIS, SHE EXPRESSED HER FEAR THAT IN BOOK FORM THE INFORMATION WOULD NOT REACH MANY OF THE ADVENT BELIEVERS STILL OBSERVING THE FIRST DAY OF THE WEEK, BUT SHE THOUGHT SHE COULD REACH QUITE A FEW OF THEM THROUGH THE SIGNS.       THE ILLNESS OF JAMES WHITE PRECLUDED HER PRESSING THROUGH WITH THIS WORK, AND IN DECEMBER SHE DECIDED TO TURN TO SPIRIT OF PROPHECY, VOLUME I, TO CONTINUE TO SUPPLY ARTICLES FOR THE SIGNS. THIS WOULD PRESENT OLD TESTAMENT HISTORY WITH ITS LESSONS. WHILE THE MATERIALS PUBLISHED ALMOST SIMULTANEOUSLY IN THE SIGNS OF THE TIMES AND THE SPIRIT OF PROPHECY, VOLUMES II AND III, APPEARED IN THE JOURNAL IN IDENTICAL WORDING WITH THE BOOKS, WHEN SHE TURNED BACK TO SPIRIT OF PROPHECY, VOLUME I, ISSUED IN 1870, SHE RECOGNIZED THAT IT WAS WRITTEN ESSENTIALLY FOR SEVENTH-DAY ADVENTISTS. SO SHE EDITED THE MATERIAL SOMEWHAT TO SUIT MORE APPROPRIATELY THE NEEDS OF THE NON-ADVENTIST READER. THESE OLD TESTAMENT HISTORY ARTICLES BEGAN TO APPEAR IN THE SIGNS OF JANUARY 9, 1879, AND AT FIRST THEY REPRESENTED BUT LITTLE EDITORIAL CHANGE FROM THE BOOK CHAPTERS. THEY APPEARED UNDER THE GENERAL TITLE OF "THE GREAT CONTROVERSY BETWEEN CHRIST AND HIS ANGELS AND SATAN AND HIS ANGELS," WITH THE FIRST CHAPTER ON "THE FALL OF SATAN."       COMING TO THE EXPERIENCE OF JACOB, SHE BEGAN TO EXPAND GREATLY SOME OF THE CHAPTERS; AND AS SHE CONTINUED THE OLD TESTAMENT HISTORY, IT IS SOMETIMES DIFFICULT TO CORRELATE THESE WITH THE SPIRIT OF PROPHECY VOLUME. IN FACT, THESE CHAPTERS, APPEARING INTERMITTENTLY IN 1880, 1881, AND 1882 SEEM TO PRESENT AN INTERMEDIATE STEP BETWEEN THE 1870 BOOK AND PATRIARCHS AND PROPHETS.       AFTER THE DEATH OF JAMES WHITE, AND WHILE RESIDING IN CALIFORNIA, ELLEN WHITE UNDERTOOK IN EARNEST THE LONG-DELAYED WORK OF PREPARING THE CHAPTERS FOR THE SPIRIT OF PROPHECY, VOLUME IV. WORKING AHEAD OF THE BOOK, SHE PLACED IN THE SIGNS A SERIES OF ARTICLES ON LUTHER AND REFORMATION HISTORY. THERE WERE NINETEEN IN ALL, APPEARING BETWEEN MAY AND OCTOBER 1883. IN THESE SHE PRESENTED THIS SEGMENT OF REFORMATION HISTORY MORE FULLY THAN SHE COULD IN CHAPTERS FOR THE BOOK, FOR A BALANCE MUST BE KEPT IN THE AMOUNT OF SPACE ALLOTTED TO THE PERIOD IT COVERED. IN 1885, AFTER THE PUBLICATION OF SPIRIT OF PROPHECY, VOLUME IV, THERE APPEARED IN THE SIGNS A NUMBER OF THE ARTICLES PRESENTING OTHER CHAPTERS IN WHOLE OR IN PART, SELECTED DIRECTLY FROM THE BOOK.                 A TRANSITION PERIOD IN E. G. WHITE WRITING         THUS THE E. G. WHITE SIGNS ARTICLES OF THE FIRST DECADE (1874-1884) TAKE US THROUGH A TRANSITION PERIOD BROUGHT ABOUT AS ELLEN WHITE CONCEIVED THAT HER WRITING COULD BE FOR THE WORLD AS WELL AS FOR THE CHURCH. IT WAS DURING THIS PERIOD THAT THE CONCEPT OF SEVENTH-DAY ADVENTIST LITERATURE BEING SOLD BY COLPORTEURS BEGAN TO TAKE SHAPE, PARTICULARLY IN 1881. SO IN 1882 AND 1883, AS SHE PROJECTED IN HER MIND SPIRIT OF PROPHECY, VOLUME IV, COVERING THE TIME SPACE WE NOW FIND IN THE BOOK THE GREAT CONTROVERSY, SHE UNDERTOOK THE WORK, WRITING IN A MANNER TO CATCH THE INTEREST AND WIN THE CONFIDENCE OF CHRISTIANS TO WHOM THE THIRD ANGEL'S MESSAGE WAS NOT KNOWN.       NOW WITH THIS BACKGROUND, IT IS APPROPRIATE TO STATE THAT IN THESE FACSIMILE REPRINTS, ARTICLES WHICH REPRESENT A REPRODUCTION OF THE CHAPTERS FROM THE SPIRIT OF PROPHECY WITHOUT CHANGE HAVE NOT BEEN INCLUDED. THE BOOKS ARE CURRENTLY AVAILABLE. IN THE CASE OF ARTICLES TAKEN FROM THESE BOOKS AND EDITED FOR THE SIGNS OF THE TIMES, AND ARTICLES APPEARING FIRST IN THE SIGNS OF THE TIMES AND THEN EDITED FOR THE BOOK, THESE ARE INCLUDED BECAUSE THEY REPRESENT A VARIATION FROM THAT WHICH IS COMMONLY AVAILABLE. THEY CONSTITUTE SOME INTERESTING EXHIBITS IN THE LITERARY DEVELOPMENT OF THE E. G. WHITE BOOKS.                     PAGES PHOTOGRAPHICALLY REPRODUCED         ADDING TO THE INTEREST AND GIVING THE FEELING OF THE TIMES, THE E. G. WHITE ARTICLES APPEAR IN FACSIMILE REPRODUCTIONS OF THE ACTUAL PAGES TAKEN FROM THE SIGNS OF THE TIMES. THE EXCEPTIONS TO THIS ARE THOSE ARTICLES APPEARING BETWEEN 1874 AND 1879 WITH A FOUR-COLUMN PAGE TOO LARGE TO FIT INTO THE SCHEME. THEREFORE THE ARTICLES IN THE FIRST 119 PAGES OF VOLUME 1 ARE REPRODUCTIONS FROM THE ORIGINAL TYPE PAGES OF THE ORIGINAL PRINTINGS, THE MATERIAL BEING RECONSTITUTED TO MAKE THREE-COLUMN PAGES IN PLACE OF THE FOUR-COLUMN PAGES AS ORIGINALLY PUBLISHED.       FROM TIME TO TIME, AS WITH THE REVIEW AND HERALD, THROUGH THE YEARS THE OVERALL SIZE OF THE SIGNS OF THE TIMES HAS CHANGED CONSIDERABLY. IN THESE FACSIMILE REPRODUCTIONS IT WAS DESIRABLE TO CREATE A CONVENIENT UNIFORM SIZE PAGE. THIS ACCOUNTS FOR THE SLIGHT REDUCTION IN PAGE SIZE OF SOME OF THE MATERIALS AND THE SLIGHT ENLARGEMENT OF OTHERS.       FROM PAGE 120 ON THE FACSIMILE REPRODUCTIONS CALL FOR THE FULL PAGES OF THE SIGNS ON WHICH ANY PORTION OF AN E. G. WHITE ARTICLE APPEARS. THERE ARE ON THESE PAGES MANY INCIDENTAL ARTICLES ON A NUMBER OF SUBJECTS BY PIONEER DENOMINATIONAL WRITERS. IN MANY CASES, THESE BEGIN ON PAGES REPRODUCED AND CLOSE ON PAGES NOT INCLUDED IN THESE REPRINT VOLUMES. THIS IS INEVITABLE IN VIEW OF THE PLAN OF REPRODUCING THE MATERIALS. NEITHER THE WHITE ESTATE NOR THE PACIFIC PRESS PUBLISHING ASSOCIATION IS IN A POSITION TO FURNISH THE BALANCE OF SUCH ARTICLES. NOW PLEASE NOTE A FEW DETAILS CONCERNING THE PROCEDURE WHICH WILL BE HELPFUL IN STUDY AND USE:       1. ALL REGULAR E. G. WHITE ARTICLES APPEARING IN THE SIGNS OF THE TIMES THROUGH THE PERIOD OF EACH OF THE FOUR VOLUMES OF FACSIMILE REPRINTS ARE LISTED IN THE TABLES OF CONTENTS APPEARING AT THE FRONT OF THE RESPECTIVE VOLUMES. THIS GIVES THE STUDENT THE OVERALL PICTURE OF THE ELLEN G. WHITE CONTRIBUTION TO THE JOURNAL. THIS LISTING INDICATES IF THE ARTICLE IS NOT INCLUDED IN THESE FACSIMILE REPRINTS BECAUSE IT APPEARS IN SOME OTHER SOURCE GENERALLY AVAILABLE.       2. IF AN ARTICLE APPEARED IN THE SIGNS OF THE TIMES MORE THAN ONCE, IT HAS BEEN INCLUDED ONLY ONCE IN THESE REPRODUCTIONS. GENERALLY THE ARTICLE IS TAKEN FROM ITS FIRST PUBLICATION. THERE ARE SOME EXCEPTIONS.       3. MANY E. G. WHITE ARTICLES FIRST APPEARED IN THE REVIEW AND HERALD. BECAUSE THE REVIEW AND HERALD FACSIMILE REPRINTS ARE COMPLETE AND ARE AVAILABLE TO ALL WHO WILL HOLD THESE VOLUMES, SUCH MATERIAL IS NOT REPRODUCED IN THIS COLLECTION. CERTAIN REVIEW ARTICLES, EDITED UNDER ELLEN WHITE'S DIRECTION FOR THE SIGNS, HAVE BEEN INCLUDED.       4. ARTICLES SELECTED FROM THE ELLEN G. WHITE BOOKS CURRENTLY AVAILABLE ARE NOT INCLUDED BUT ARE LISTED IN THE TABLE OF CONTENTS.       5. AS ALREADY POINTED OUT, THOSE ARTICLES REPRODUCING CHAPTERS FROM THE FOUR-VOLUME SPIRIT OF PROPHECY SERIES, IF DIRECT REPRINTS, HAVE NOT BEEN INCLUDED. IF THERE IS A VARIATION IN WORDING, THE ARTICLES HAVE BEEN INCLUDED.       6. SABBATH SCHOOL HELPS SELECTED FROM THE WRITINGS OF ELLEN G. WHITE HAVE NOT BEEN INCLUDED BECAUSE THEY WERE GLEANED FROM BOOK SOURCES AND APPEARED AS SUPPLEMENTAL TO THE LESSONS. INASMUCH AS THEY DO NOT REPRESENT NEW MATERIAL AND DID NOT APPEAR AS E. G. WHITE ARTICLES PER SE IN THE SIGNS, THEY ARE NEITHER INCLUDED NOR LISTED.       7. SHORT FILLER PARAGRAPHS WHICH OCCASIONALLY APPEARED IN THE SIGNS, DRAWN FROM OTHER PUBLISHED SOURCES, WERE NOT INCLUDED AS ARTICLES AND THEREFORE ARE NEITHER LISTED NOR REFERRED TO IN THE FACSIMILE REPRINTS.                          A WIDE RANGE OF SUBJECTS         AS WITH THE REVIEW, ELLEN WHITE CONSIDERED A WIDE RANGE OF SUBJECTS IN HER SIGNS ARTICLES. MANY SERMONS WERE REPORTED WHICH PRESENT PRACTICAL COUNSEL AS SHE SET IT BEFORE AUDIENCES FROM THE PUBLIC PLATFORM ON THREE CONTINENTS. THERE ARE MANY ARTICLES LARGELY IN THE FORM OF DOCTRINAL EXPOSITIONS. THE BIOGRAPHICAL ARTICLES ARE OF INTEREST, FOR OFTEN IN CONNECTION WITH HER TRAVELS SHE FURNISHED THE READERS OF THE SIGNS WITH TRAVEL REPORTS. THE GLIMPSES THEY GIVE OF THE DEVELOPING WORK OF THE CHURCH MAKE A CONTRIBUTION TO A KNOWLEDGE OF DENOMINATIONAL HISTORY. THERE ARE ARTICLES FILLED WITH PRACTICAL, VITAL INSTRUCTION AND WORDS OF ENCOURAGEMENT. SOME OF THE ARTICLES CONSIST OF MESSAGES OF ADMONITION AND COUNSEL AS PERTINENT TODAY AS WHEN THEY WERE FIRST WRITTEN AND PUBLISHED.       THESE ARTICLES WILL NOT BRING TO THE READERS ANYTHING STARTLINGLY NEW OR OUTSTANDINGLY DIFFERENT FROM WHAT ELLEN WHITE PUBLISHED IN HER BOOKS. THEY DO PRESENT THE HEART BURDEN OF THE MESSENGER OF THE LORD DOWN THROUGH THE YEARS. IT WAS INEVITABLE THAT OVER THE PERIOD OF HER PUBLIC MINISTRY SHE WOULD PASS DOWN THE SAME PATHWAY, PERHAPS A NUMBER OF TIMES, BUT EACH TIME SHE CAUGHT GLIMPSES FROM A SLIGHTLY DIFFERENT APPROACH, WHICH RESULTED IN A SLIGHTLY DIFFERENT EMPHASIS. TO THE STUDENT EACH APPROACH IS OF VALUE, FOR IT ADDS A LITTLE HERE AND A LITTLE THERE IN THE CONSTRUCTION OF THE LARGER AND MORE COMPLETE PICTURE OF HER OVERALL TEACHING THROUGH THE YEARS.       SOMETIMES SHE GLEANED MATERIAL FROM HER ARTICLES FOR INCLUSION IN HER BOOKS. AT OTHER TIMES SHE PERMITTED BOOK MATERIAL TO BE USED IN ARTICLES. IN SOME CASES WHEN PREPARING THE MATERIAL IN PRINT IN ONE OF HER BOOKS, SHE REARRANGED SOME AREAS AND CHANGED THE WORDING, ADAPTING THE PRESENTATION TO HER READING AUDIENCE. THIS WAS HER PREROGATIVE. IT WAS EVER HER PURPOSE TO PRESENT THE TRUTHS GIVEN TO HER IN THE CLEAREST AND BEST AND MOST APPROPRIATE MANNER. SHE CHOSE THE BEST WORDS AT HER COMMAND. A LATER READING AT TIMES LED HER TO SUBSTITUTE A MORE FITTING WORD HERE OR THERE OR EVEN TO CHANGE THE SENTENCE STRUCTURE. OR AS THE MATERIALS WERE BEING PUT INTO PERMANENT BOOK FORM, SOME PORTIONS OF TEMPORARY VALUE MIGHT BE DROPPED. FOR WHATEVER WAS DONE, MRS. WHITE WAS RESPONSIBLE.       OF PARTICULAR VALUE IS THE INDICATION OF THE LOCATION OF ANY OF THE MATERIAL KNOWN TO HAVE BEEN REPRODUCED IN THE POSTHUMOUS ELLEN G. WHITE BOOKS. IT HAS NOT BEEN POSSIBLE TO FOLLOW ANY UNIFORM STYLE OF MARKING. IF PORTIONS ARE USED, SUCH ARE USUALLY MARKED IN THE MARGINS AND KEYED TO FOOTNOTE REFERENCES. THUS THE STUDENT CAN TELL AT A GLANCE WHERE THE MATERIALS APPEAR IN CURRENT BOOKS. IT MAY BE SAID HERE THAT NO GUARANTEE IS MADE THAT THESE NOTATIONS ARE COMPLETE. WHAT WE DO SAY IS THAT THERE IS HERE PASSED ON TO THE READER THE RECORD AS IT STANDS IN THE OFFICE OF THE ELLEN G. WHITE ESTATE.       THE QUALITY OF THE REPRODUCTIONS VARIES GREATLY. IT MUST BE REMEMBERED THAT MANY TIMES THE ORIGINAL COPY AVAILABLE WAS FAR FROM PERFECT. IT IS ONLY BY ACCEPTING CONDITIONS AS THEY ARE--THE QUALITY OF THE WORK FALLING SOMEWHAT SHORT OF THE STANDARDS OF PACIFIC PRESS PRINTING TODAY--THAT THESE PRECIOUS MATERIALS CAN NOW BE MADE AVAILABLE AT A PRICE WITHIN THE REACH OF THE PERSON WHO WOULD VALUE THEM.       IF THESE ARTICLES WERE REDUCED TO STANDARD BOOK SIZE PAGES, THE TOTAL WOULD AGGREGATE IN THE NEIGHBORHOOD OF 6000 PAGES.       EACH OF THE FOUR VOLUMES OF THESE FACSIMILE REPRINTS CONTAINS THE E. G. WHITE ARTICLES FOR A PERIOD OF SEVERAL YEARS. FULL REFERENCES TO EACH ARTICLE, DATE, VOLUME, AND NUMBER OF THE ISSUE APPEAR ON THE OPENING PAGE IN TYPE OR ADDED BY PEN. THE ORIGINAL PAGING OF THE SHEETS ON WHICH THESE ARTICLES APPEARED IS OF LITTLE VALUE. EACH OF THE FOUR VOLUMES OF THIS SERIES IS PAGED SEPARATELY, AND THE PAGE NUMBER APPEARS AT THE BOTTOM OF THE SHEET SO FAR SEPARATED FROM THE ORIGINAL PAGING THAT NO CONFUSION CAN ENSUE. AS NOTED AT THE FRONT OF EACH VOLUME THERE IS A TABLE OF CONTENTS LISTING THE ARTICLES AND GIVING THE PAGE NUMBER SUPPLIED FOR THE SERIES. THIS LISTING INCLUDES ARTICLES THAT HAVE NOT BEEN REPRODUCED BECAUSE OF THEIR APPEARANCES IN PRINT ELSEWHERE. AT THE BACK OF VOLUME 4 WILL BE FOUND AN ALPHABETICAL LISTING OF ALL REPRODUCED ARTICLES IN THE FOUR VOLUMES.       ONE WORD OF ADVICE: IT IS STANDARD PROCEDURE WHEN QUOTING MATERIAL FROM AN E. G. WHITE ARTICLE TO GIVE THE DATE OF THE ISSUE IN WHICH IT APPEARED. THE PERSON QUOTING SHOULD CONTINUE THIS PRACTICE RATHER THAN TO GIVE THE PAGE NUMBERS THAT HAVE BEEN SUPPLIED FOR THIS GROUPING.                                STREAMS OF LIGHT         THE SAME YEAR THE SIGNS OF THE TIMES WAS BEGUN, 1874, J. N. ANDREWS WAS SENT TO EUROPE AS OUR FIRST OVERSEAS MISSIONARY. TWO YEARS LATER JAMES WHITE CALLED FOR THE ESTABLISHMENT OF A PUBLISHING WORK IN EUROPE IN THESE WORDS:       "MRS. WHITE JOINS US IN THE PLEDGE TO GIVE $1,000 FOR THE MISSION AND PRESS IN EUROPE BEFORE THE CLOSE OF 1876, AND WE SHALL EXPECT THOSE OF OUR BRETHREN WHO HAVE MORE THAN A HUMBLE COMPETENCY WILL JOIN US WITH A LIBERAL HAND IN THIS IMPORTANT WORK."-REVIEW AND HERALD, MARCH 30, 1876.       IN DUE TIME A PRESS WAS SET UP IN SWITZERLAND, TO BE FOLLOWED SHORTLY IN NORWAY, ENGLAND, AND AUSTRALIA. BY THE TIME OF THE GENERAL CONFERENCE OF 1901 THERE WERE TWENTY PUBLISHING HOUSES IN DIFFERENT PARTS OF THE WORLD. TODAY THE CHURCH HAS FIFTY PUBLISHING HOUSES, PRINTING IN OVER 200 LANGUAGES. SURELY ELLEN WHITE'S VISION OF 1848, THAT THE PUBLISHING WORK WOULD BE LIKE "STREAMS OF LIGHT" GOING AROUND THE WORLD HAS LITERALLY AND FIGURATIVELY BEEN FULFILLED IN A REMARKABLE WAY.       THE PUBLICATION OF THE MONTHLY SIGNS OF THE TIMES CONTINUES TODAY, A FULL CENTURY AFTER ITS ESTABLISHMENT. IT SEEMS ESPECIALLY SIGNIFICANT THAT ON THE HUNDREDTH ANNIVERSARY OF THE FIRST ISSUE OF THE SIGNS OF THE TIMES, ELLEN WHITE ARTICLES WHICH APPEARED IN THIS PERIODICAL DOWN THROUGH THE YEARS COULD BE PREPARED FOR PUBLICATION IN THIS FORM.                                        TRUSTEES OF THE ELLEN G. WHITE ESTATE    ELLEN G. WHITE ESTATE  WASHINGTON, D. C.  MARCH 12,1974  {ST 0.1}
[ST, April 1, 1875 par. 1]     June 11, 1874 The Temptation of Christ ［See RH July 28, 1874, reprinted in 1SM 267-270］    April 1, 1875 The Faith of Abraham.  -  By Mrs. E. G. White.  -         Abraham was directed of God to go up to Mount Moriah, and there offer up his son as a burnt offering. There the Lord tested Abraham by a most fearful trial. In taking Hagar for his wife he showed distrust in the promises of God. If he had patiently waited for the promise to be fulfilled in God's own time and manner, and had not sought to make a providence himself, he would not have been subjected to this the closest test that was ever required of man.  {ST, April 1, 1875 par. 1}
[ST, April 1, 1875 par. 2]         This command of God was calculated to stir his soul to its depths. He was one hundred and twenty years old when this terrible and startling command came to him, in a vision of the night. He was to travel three days' journey, and would have ample time for reflection. Fifty years previous, at the divine command, he had left father and mother, relatives and friends, and had become a pilgrim and a stranger in a land not his own. He had obeyed the command of God to send away his son Ishmael to wander in the wilderness. His soul was bowed down with grief at this separation, and his faith was sorely tried, yet he submitted because God required it.  {ST, April 1, 1875 par. 2}
[ST, April 1, 1875 par. 3]          But now a trial was before him which caused all his other afflictions to appear insignificant. The words of the command were sufficient to harrow up his soul and give him the deepest pain. "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." Over and over again did the burdened soul say, Oh! my son, my son, would to God my life would be accepted in the place of thine; then should my light not go out in darkness. Abraham arose before day, and as he looked up to the starry heavens, he called to mind the promise which God made to him fifty years before. "Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be." And now the same voice had commanded him to slay this only son, through whom this promise was to be fulfilled.  {ST, April 1, 1875 par. 3}
[ST, April 1, 1875 par. 4]          Abraham was tempted to believe that after all this might be a delusion. Stricken with grief, he bowed before God, and prayed as never before for a confirmation of this strange command, for greater light if he must perform this terrible duty. He remembered the angels sent to tell him of God's purpose to destroy Sodom, and those who bore to him the promise that he should have this same son Isaac. He walked forth where he had several times met the heavenly messengers, hoping to meet them again and receive some special direction from them; but he gained no light, darkness seemed to close about him, day was approaching, and he must be on his journey before light.  {ST, April 1, 1875 par. 4}
[ST, April 1, 1875 par. 5]          He first passed to the couch upon which Isaac slept in peaceful innocency; he was the joy of his heart, the comfort of his old age. Abraham's lips quivered, he turned quickly away, and looked upon the couch where Sarah was quietly sleeping. He knew that Isaac was her pride, that her heart was intwined with his. Should he awake Sarah, that she might look upon her son for the last time? Should he tell her the requirement of God? He knew that he himself had strength of faith, and confidence in God; he did not know the strength of Sarah's faith; but he did know the strength of her love for Isaac.  {ST, April 1, 1875 par. 5}
[ST, April 1, 1875 par. 6]          He passed from one sleeper to the other, undecided in regard to the wisest course to pursue. He finally awakened Isaac softly, informing him that he was commanded of God to offer sacrifice upon a distant mountain, and that he must accompany him. He called his servants, and made every necessary preparation for his long journey. If he could unburden his mind to Sarah, and they together bear the suffering and responsibility, it might bring him some relief; but he decided that this would not do; for her heart was bound up in her son, and she might hinder him. He went forth on his journey, with Satan by his side to suggest unbelief and impossibility.  {ST, April 1, 1875 par. 6}
[ST, April 1, 1875 par. 7]          While walking by the side of Isaac, he could not engage in conversation as usual, for a deep sorrow was concealed in his own breast. The night approaches, the longest day Abraham ever experienced has come to a close. He saw his loved son Isaac and the servants locked in slumber, but he could not sleep. He spent the night in prayer. He would pray, still hoping that some heavenly messenger would appear to tell him that it is enough, that he may return to Sarah, with Isaac unharmed. The stars seem to shine forth more beautiful than ever before, reminding him of the promise, As the number of the stars, so shall thy seed be.  {ST, April 1, 1875 par. 7}
[ST, April 1, 1875 par. 8]          No new light dawned upon the tortured soul of Abraham. A heavy pressure was upon him, but he staggered not at the promise. He reasoned not that his posterity, which would be as the stars, must now come through Ishmael, for God had plainly stated that through Isaac should the promise be fulfilled. Then again was that voice ringing in his ears, "Take now thy son, thine only son Isaac, whom thou lovest." That terrible command which would leave him childless can scarcely be realized. He rises early to continue his toilsome journey. Satan whispers his doubts, but Abraham resists his suggestions.  {ST, April 1, 1875 par. 8}
[ST, April 1, 1875 par. 9]          All day he had hopes of meeting an angel coming to bless and comfort him, or perhaps to revoke the command of God, but no messenger of mercy appeared. Satan suggested that he must be deceived, for God had said, "Thou shalt not kill," and that it was not like God to require what he had forbidden. The second long day comes to a close, another sleepless night is spent in humiliation and prayer, and the journey of the third day is commenced. Abraham lifts his eyes to the mountains, and upon one he beholds the promised sign. He looks earnestly, and lo, a bright cloud hovered over the top of Mount Moriah. Now he knows it is all a terrible certainty, and no delusion.  {ST, April 1, 1875 par. 9}
[ST, April 1, 1875 par. 10]          He was yet a great distance from the mountain, but he removed the burden from the shoulders of his servants and bade them remain behind; while he placed the wood upon the shoulders of his son, and himself took the knife and fire. Abraham braced himself for his sad work which he must perform. He did not murmur against God, for Isaac had been given to him unexpectedly. He had received him with gratitude and great joy, and though he was the son of his old age, the son of his love, he yet believed that the same power that gave him Isaac, could raise him again even from the ashes of the burnt sacrifice. He strengthens his soul by the evidences he has had of the goodness and faithfulness of God. Had not God, who had graciously given Isaac to him perfect right to recall the gift, and demand him back?  {ST, April 1, 1875 par. 10}
[ST, April 1, 1875 par. 11]         Isaac had been a comfort, a sunbeam, a blessing to Abraham in his old age, and although this gift of God seemed so precious, so dear to him, yet he was now commanded to give it back to God. The words of God's command showed that he fully realized the pain which Abraham must feel in obeying his requirement, "Take now thy son, thine only son Isaac, whom thou lovest." Abraham wanted no witnesses. It was enough that God could look on and not only see the full consecration of his darling Isaac, but read the heart and fully understand how severely he felt the test. He wished no one but God to witness this parting scene between father and son.  {ST, April 1, 1875 par. 11}
[ST, April 1, 1875 par. 12]          Abraham knew not how Isaac would receive the command of God. As they drew near the mountain, "Isaac spake to Abraham, his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?" These endearing words, "My Father," pierced his affectionate heart, and again he thought, Oh! that I, in my old age, might die instead of Isaac. Still reluctant to open before his son the true purpose of his errand, Abraham answered, "My son, God will provide himself a lamb for a burnt offering."  {ST, April 1, 1875 par. 12}
[ST, April 1, 1875 par. 13]          Isaac assisted his Father in building the altar. Together they placed on the wood, and the last work preparatory to the sacrifice is done. With quivering lips and trembling voice, Abraham revealed to his son the message that God had sent him. In obedience to God's command, he had taken the journey. Everything was ready. Isaac was the victim, the lamb to be slain. Had Isaac chosen to resist his father's command, he could have done so, for he was grown to manhood; but he had been so thoroughly instructed in the knowledge of God that he had perfect faith in his promises and requirements.  {ST, April 1, 1875 par. 13}
[ST, April 1, 1875 par. 14]          Abraham assured his son that his affection for him was not diminished, and that he would rather give his own life than to deprive him of life. But God had chosen Isaac, and his requirement must be fulfilled to the letter. He told Isaac that God had miraculously given him to his parents, and now he had required him again. He assured his son that God's promise, that "In Isaac shall thy seed be called," would be fulfilled; that doubtless God would raise him to life again from the dead. He told Isaac that he had hoped that the Messiah would spring from him. In this he was disappointed, and then, that his darling son must die by his own hand, increased his grief a hundred-fold.  {ST, April 1, 1875 par. 14}
[ST, April 1, 1875 par. 15]          Isaac at first heard the purpose of God with amazement amounting to terror. He considered the matter fully. He was the child of a miracle. If God had accepted him as a worthy sacrifice, he would cheerfully submit. Life was dear, life was precious, but his Creator had specified him, Isaac, to be offered up as a sacrifice. He comforted his father, by assuring him that God conferred honor upon him, in accepting him as a sacrifice; that in this requirement he saw not the wrath and displeasure of God, but special tokens that God loved him, in that he required him to be consecrated to himself in sacrifice.  {ST, April 1, 1875 par. 15}
[ST, April 1, 1875 par. 16]          He encouraged the almost nerveless hands of his father to bind the cords which confined him to the altar. The last words of endearing love were spoken by father and son, the last affectionate, filial, and parental tears were shed, the last embrace was given, and the father had pressed his beloved son to his aged breast for the last time. His hand is uplifted, grasping firmly the instrument of death, which was to take the life of Isaac, when suddenly his arm is stayed. "And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the Lord it shall be seen. And the angel of the Lord called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."  {ST, April 1, 1875 par. 16}
[ST, April 1, 1875 par. 17]          God estimated Abraham's obedience and unswerving faith, and gave him the name of "Father of the faithful." The example of Abraham is recorded in sacred history for the benefit of his believing children. This great act of faith teaches the lesson of implicit confidence in God, perfect obedience to his requirements, and a complete surrender to the divine will. In the example of Abraham we are taught that nothing we possess is ［too］ precious to give to God.  {ST, April 1, 1875 par. 17}
[ST, April 1, 1875 par. 18]         All that we have is the Lord's. Our money, our time, talents and ourselves, all belong to him. He has lent them to us, to test and prove us, and to develop what is in our hearts. If we selfishly claim as our own the favors God has graciously intrusted to us, we shall meet with great loss, for we rob God, and in robbing him, we rob ourselves of heavenly blessings, and the benediction Christ will give the faithful and obedient: "Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord."  {ST, April 1, 1875 par. 18}
[ST, April 1, 1875 par. 19]          How many now who profess to be Christians would yield up to God their beloved Isaac? Our dearest treasure belongs to God. A solemn duty rests upon Christian parents to so educate and mould the minds of their children that they will ever have a high respect and exalted reverence for God and everything sacred and holy. Such will feel that God's claims must first be regarded, that nothing is too precious to sacrifice for him. Such will, like Abraham, exemplify their faith by their works.  {ST, April 1, 1875 par. 19}
[ST, April 1, 1875 par. 20]          How many now who profess to believe God, and pass for Christians, will not obey his voice when he calls upon them to deny self, and yield to him their darling treasures. They will hesitate, and cling to earthly things. Their affections are upon the world and the things of the world, and some of these very ones will have the most to say about how much they have sacrificed to obey the truth. Isaac felt that it was a privilege to yield his life as a sacrifice to God. If God could accept him, he felt that he was honored.  {ST, April 1, 1875 par. 20}
[ST, April 1, 1875 par. 21]          Human judgment may look upon the command given to Abraham as severe, too great for human strength to bear. Abraham's strength was from God. He looked not at the things which are seen with mortal vision, but at the things which are eternal. God required no more of Abraham than he had, in divine compassion and infinite love, given to man. He gave his only begotten Son to die, that guilty man might live. Abraham's offering of Isaac was especially designed of God to prefigure the sacrifice of his Son.  {ST, April 1, 1875 par. 21}
[ST, April 1, 1875 par. 22]         Every step that Abraham advanced toward Mount Moriah, the Lord went with him. All the agony and grief that Abraham endured during the three days of his dark and fearful trial, were imposed upon him to give us a lesson in perfect faith and obedience, and that we might better comprehend how real was the great self-denial and infinite sacrifice of the Father in giving his only Son to die a shameful death for the guilty race. No trial, no suffering or test, could be brought to bear upon Abraham, which would cause such mental anguish, such torture of soul, as that of obeying God in offering up his son.  {ST, April 1, 1875 par. 22}
[ST, April 1, 1875 par. 23]          Our Heavenly Father surrendered his beloved Son to the agonies of the crucifixion. Legions of angels witnessed the humiliation and soul-anguish of the Son of God, but were not permitted to interpose as in the case of Isaac. No voice was heard to stay the sacrifice. God's dear Son, the world's Redeemer, was insulted, mocked at, derided, and tortured, until he bowed his head in death. What greater proof can the Infinite One give us of his divine love and pity. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"  {ST, April 1, 1875 par. 23}
[ST, April 1, 1875 par. 24]          The meagre conception that many have of the worth of the soul, and the sacrifice of God's dear Son for sinful man, is shown by their works. Should God speak to them as he did to Abraham, Sacrifice your possessions, your temporal benefits that I have lent you to advance my cause, they would look in astonishment, thinking God did not mean just what he said. Their riches are as dear to them as their children, their worldly treasure is their Isaac. To honor God with their substance, they think, is a requirement altogether too great, and they cannot believe that God means it. What have this class sacrificed for God?  {ST, April 1, 1875 par. 24}
[ST, April 1, 1875 par. 25]          Men will show all the faith they have. If God should speak to them and command them to go and offer one of their beloved children, they would think God a hard master. Yet he has done more than this for them. No such command will come to test and prove them. God knew to whom he spake, when he gave the command to true and faithful Abraham. Abraham knew that it was God who had commanded, and that his promises were infallible. Had God commanded him to offer his gold, his silver, his flocks, or even his own life, he would have done so cheerfully. He would have felt that he was but yielding back to God that which belonged to him.  {ST, April 1, 1875 par. 25}
[ST, April 1, 1875 par. 26]          But there are many who know not what self-denial, or sacrifice, or devotion to God, is. They never can have extended and elevated views of the infinite sacrifice made by the Son of God to save a ruined world, until they surrender all to God. If God should speak to them in a command, as he did to Abraham, they would not be enough acquainted with his voice to understand that he did really require something of them, to show their love, and the genuineness of their faith.  {ST, April 1, 1875 par. 26}
[ST, April 1, 1875 par. 27]          The claims of God upon our love, affection, and possessions, our talents, and ourselves, are correspondingly great as was the infinite sacrifice made in giving his Son to die for sinful man. Those who really appreciate the work of the atonement, those who have a high sense of the sacrifice Christ has made to exalt them to his throne, will count it a special honor to be partakers with Christ in his self-denial, sacrifice, and suffering, that they may be co-workers with him in saving souls.  {ST, April 1, 1875 par. 27}
[ST, April 1, 1875 par. 28]          There are many who profess the truth, who do not love God half so well as they love the world. God is testing and proving them. Their love of the world and of riches darkens their minds, perverts their judgment, and hardens their hearts. God has, to some of them at least, revealed his will, and called for a surrender of their Isaac to him. But they refuse to obey, and let golden opportunities pass. Precious time is bearing into eternity a record of duties unfulfilled and of positive neglect.  {ST, April 1, 1875 par. 28}
[ST, April 1, 1875 par. 29]          Nothing we have is of true value until it is surrendered to God. The talent of means devoted to the cause and work of God, is of tenfold more value, than if selfishly retained for the gratification of our own pleasure. The faith of the devoted martyrs was like that of Abraham, it was genuine. they valued the precious truth, and in their turn, although despised of men, hunted from place to place, persecuted, afflicted, and tormented, were valued of God. There was no place for them upon the earth, but of them, says the apostle, the world was not worthy. Those who clung to precious truth in face of prison, torture, and death, had faith that few now living possess.  {ST, April 1, 1875 par. 29}
[ST, April 1, 1875 par. 30]          Many have chosen a life of ease. They have exalted their earthly interests above the spiritual and eternal. They neglect to learn the hard lesson of self-denial, and of surrendering all to God. They do not count anything interesting, save that which is learned without much effort, and without involving any sacrifice of temporal enjoyment; and it is forgotten as soon as learned, because it cost them nothing.  {ST, April 1, 1875 par. 30}
[ST, April 1, 1875 par. 31]          The deepest poverty, with God's blessing, is better than houses and lands, and any amount of earthly treasure, without it. God's blessing places value on everything we possess; but if we have the whole world without his blessing we are indeed as poor as the beggar, for we can take nothing with us into the next world.  {ST, April 1, 1875 par. 31}
[ST, April 1, 1875 par. 32]          Those who profess to be looking for the soon coming of our Saviour, should have Abrahamic faith, a faith that is valued because it has cost them something, a faith that works by love, and purifies the soul. The example of Abraham is left on record for us upon whom the ends of the world have come. We must believe that God is in earnest with us, and that he is not to be trifled with. He means what he says, and he requires of us implicit faith and willing obedience. Then will he let his light shine around about us, and we shall be all light in the Lord.                                                    -    {ST, April 1, 1875 par. 32}
[ST, April 29, 1875 par. 1]       April 29, 1875 Proper Education.    -         God prepared for Adam and Eve a beautiful garden. He provided for them everything their wants required. He planted for them trees of every variety, bearing fruit. With a liberal hand he surrounded them with his bounties--the trees for usefulness and beauty, and the lovely flowers which sprung up spontaneously, and flourished in rich profusion around them, were to know nothing of decay. Adam and Eve were rich indeed. They possessed beautiful Eden. Adam was monarch in this beautiful domain. None can question the fact that Adam was rich. But God knew that Adam could not be happy unless he had employment. Therefore he gave him something to do. He was to dress the garden.  {ST, April 29, 1875 par. 1}
[ST, April 29, 1875 par. 2]          The Creator of man never designed that he should be idle. The Lord formed man out of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. It was the law of nature, therefore the law of God, that brain, nerve, and muscle should be in active motion. Young gentlemen and ladies that refuse to labor because they are not compelled to, and because it is not fashionable, are not guided and controlled by enlightened reason. Those who shun manual labor, cannot have physical stamina. In order for the young to enjoy perfect health and perfect happiness, every organ and function must be in perfect operation as God designed they should be. If all the organs act their natural part, life, health, and happiness, will be the result. Too little exercise and staying in-doors too much, will bring on feebleness and disease of some one or more of the organs. It is sinful to impair or weaken one of the powers God has given us. The Creator designed that we should have perfect bodies, that we might preserve them in health, and render to him the offering of a living sacrifice, holy, and acceptable to God.  {ST, April 29, 1875 par. 2}
[ST, April 29, 1875 par. 3]          Exercise in useful labor will be carrying out the original plan of God, when he bade Adam and Eve to dress the garden. Life is precious, and should be preserved intelligently by regarding the laws of our being.  {ST, April 29, 1875 par. 3}
[ST, April 29, 1875 par. 4]          Fashionable idlers, who have plenty of leisure, fail to attain happiness. They have been educated to regard honest labor as only fit for the poor, while it would degrade the wealthy. They rob the brain and nervous system, by fashionable indolence, of a supply of animal energy that keeps the machinery of the body in healthful activity.  {ST, April 29, 1875 par. 4}
[ST, April 29, 1875 par. 5]          In order for the brain to have clearness and strength of thought, retentive memory and mental power, the muscles of the body should have exercise a portion of each day.  {ST, April 29, 1875 par. 5}
[ST, April 29, 1875 par. 6]          Adam was in glorious Eden. He was perfectly developed, and then set to work by his Maker that by exercise all his muscles should preserve their elasticity. Many young men and ladies are too proud, or too lazy, to engage in useful labor in the house or in the garden.  {ST, April 29, 1875 par. 6}
[ST, April 29, 1875 par. 7]          The world is full of women with but little vitality and less common sense. Society is in great need of healthful, sensible young women who are not afraid to work and soil their hands. God gave them hands to employ in useful labor. God did not give us the wonderful human machinery of the body to become paralyzed by inaction. The living machinery God designed should be in daily activity, and in this activity or motion of the machinery is its preserving power. Manual labor quickens the circulation of the blood. The more active the circulation the more free will be the blood from obstructions and impurities. The blood nourishes the body. The health of the body depends upon the healthful circulation of the blood. If work is performed without the heart being in it, it is simply drudgery, and the benefit which should result from the exercise is not gained.  {ST, April 29, 1875 par. 7}
[ST, April 29, 1875 par. 8]          Toiling mothers who have given their children the advantages of education, and have brought them up without disciplining them to self-denial and physical labor, and have given them liberty to follow their own pleasure, will not receive much happiness and comfort from these children. In my travels I have seen that those women who entered upon married life wholly unprepared for domestic duties were not happy. They did not receive the training and the education in their youth that fitted them for the responsible position they had by most solemn covenant agreed to fill. The parents had made a great mistake. When children, they were excused from exertion in order "to enrich the mind." They could play an instrument of music, but were not educated to take responsibility. They enjoyed burying their minds in novels, but had no love to keep their houses in order. They were as incompetent for the responsible position of mothers as a girl of fifteen years. Economy of means they knew nothing of, and yet these are the mothers that are bringing up children to take their place upon the stage of action, to act their part in the drama of life. The characters of youth should not be spoiled by over-fond mothers. Parents should consider that as they neglect to thoroughly educate their daughters in domestic labors and economy, they are giving characters to them which will make their future married lives miserable. There will be disappointed husbands and neglected children, because of inefficient wives and mothers.                                                                        E. G. W.                                                    -    {ST, April 29, 1875 par. 8}
[ST, July 22, 1875 par. 1]       July 22, 1875 Our Camp-Meeting in Wisconsin.  -         June 18, I spoke to the people from the third and fourth chapters of Malachi, reading from the 13th verse of the third chapter to the 3d verse of the fourth chapter. I had freedom in speaking, and all listened with deep interest. And moistened eyes showed that many hearts were touched.  {ST, July 22, 1875 par. 1}
[ST, July 22, 1875 par. 2]          My husband spoke in the afternoon upon the sacredness of the work for the present time, the importance of all who labor in the cause of God taking broader views of the work, and following in his opening providence. He was very free, and his words made a marked impression upon the congregation.  {ST, July 22, 1875 par. 2}
[ST, July 22, 1875 par. 3]          After he closed his remarks I was requested to speak more especially for the benefit of the Danes present. I improved one hour, Bro. Matteson interpreting. I spoke of the missionary work that should be done by those of different languages who embraced the truth, in carrying the message of mercy and of warning to those of their nation. I mentioned the work in other countries, that there were Sabbath-keepers scattered all through Europe, that our publications were finding access to large numbers of the different nations, and that, as the result they were being led to search their Bibles, and there find the truth which is to us so precious.  {ST, July 22, 1875 par. 3}
[ST, July 22, 1875 par. 4]          While relating the wonderful work of God in bringing the light of truth to those of other nations, our American brethren present, as well as those of other tongues, were deeply interested, and I felt my own soul blessed.  {ST, July 22, 1875 par. 4}
[ST, July 22, 1875 par. 5]          In the evening, Bro. Smith spoke to a large congregation with clearness and freedom. All listened with great interest to his discourse.  {ST, July 22, 1875 par. 5}
[ST, July 22, 1875 par. 6]          June 19, at half-past five in the morning, the people assembled under the large tent for prayer and conference meeting. Several prayers were offered and many interesting testimonies borne.  {ST, July 22, 1875 par. 6}
[ST, July 22, 1875 par. 7]          One aged sister, with light and peace expressed in her countenance, spoke of the gratitude she felt in her heart for the privilege of attending the camp-meeting, and that her heart was so deeply affected while sister White was dwelling upon the work of the Lord in the earth that it seemed more than her feeble frame could well endure. She expressed her desire to be among those who were doing the work of God, to whom he would finally say, "Well done, good and faithful servant, enter thou into the joy of thy Lord."  {ST, July 22, 1875 par. 7}
[ST, July 22, 1875 par. 8]          Another sister said she felt reproved by the Spirit of the Lord, that she had followed him at too great a distance, but would come nearer to God. Another expressed her desire that the truth should have a sanctifying influence upon her affections and will, that she might give a better example to the world.  {ST, July 22, 1875 par. 8}
[ST, July 22, 1875 par. 9]          A young Danish brother expressed his desire for a new conversion to God, adding that he did not want to say more of the truth than he lived out. Another brother said he had just started out to obey the commandments of God, that he could find no other way of getting into Heaven than by willing obedience to all of God's commandments.  {ST, July 22, 1875 par. 9}
[ST, July 22, 1875 par. 10]          Many of the lonely ones have come, some a long distance, to attend this meeting and are anxious to express their gratitude for the privilege. One sister said she had not had the privilege of meeting with the people of God since the camp-meeting one year ago, that the paper and her Bible were all the preaching she had had.  {ST, July 22, 1875 par. 10}
[ST, July 22, 1875 par. 11]          A Mr. C., who is dwelling upon modern holiness, wanted a discourse given to those hungering after righteousness. My husband spoke on that point, as to what constituted Bible sanctification, stating that those who claimed to be enjoying sanctification while living in opposition to the Sabbath of the fourth commandment, had the spurious article. He quoted the words of the apostle in defining "sin" as the "transgression of the law." And the words of Paul, "I had not known sin but by the law." And those of the beloved disciple, "And hereby do we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him." Here is the only genuine Bible sanctification. The sinner is required to exercise repentance toward God for the transgression of his law, and faith in Jesus Christ, the sinner's advocate.  {ST, July 22, 1875 par. 11}
[ST, July 22, 1875 par. 12]          Another testimony was borne, then my husband made some remarks in reference to the meeting. He stated that he had been thinking ever since he had started out to attend the camp-meetings, if there could not be some way devised, that, as soon as the brethren and sisters came to the meeting, they would become workers, all going to work at the first of the meeting. He stated that this was not the time nor place to consume precious moments in repeating the same testimonies over and over again, that there were men and women who felt burdened, from whom we wished to hear, those who felt the burden for souls out of Christ.  {ST, July 22, 1875 par. 12}
[ST, July 22, 1875 par. 13]          He stated that a yearly gathering cost much time and expense, farmers had come at great sacrifice, some had brought their unconverted children, hoping that their hearts would be touched, that there was great need of individual effort in the family tents, that too much precious time should not be spent in singing hymns that were not appropriate for the occasion, and that did not really give expression to the feelings. He exhorted all to settle into the work. He stated that he would not bind the feelings of any soul, would not mould their testimonies, but wanted the golden moments spent to the very best account, that all upon this important occasion should feel the necessity of watchfulness and prayer.  {ST, July 22, 1875 par. 13}
[ST, July 22, 1875 par. 14]          He further remarked in regard to that valueless, bogus sanctification which leaves the Father and his law out of the question. He stated that when our hearts kindle up as we read the claims of the law of God in his word, when we can pray with the psalmist, "Open thou mine eyes that I may behold wondrous things out of thy law," we are in a position to claim the merits of the blood of a crucified and risen Saviour, and may fully rely upon the prayer of Christ to his Father for the sanctification which comes through the belief of the truth.  {ST, July 22, 1875 par. 14}
[ST, July 22, 1875 par. 15]          At nine A.M., we again assembled in the large tent for prayer and conference meeting. The tent was well filled. The meeting commenced by singing the hymn:--                 "Just as I am--without one plea,              But that thy blood was shed for me,              And that thou bidst me come to thee,              O Lamb of God, I come, I come."  {ST, July 22, 1875 par. 15}
[ST, July 22, 1875 par. 16]          My husband followed with remarks appropriate to the hymn. He stated that all may come just as they are, without one plea, cleaving in faith to Jesus, believing that he is not only able to, but does, forgive sin and save to the uttermost all who come unto him. And that those who exalt Christ must have a high estimate of the law of God.  {ST, July 22, 1875 par. 16}
[ST, July 22, 1875 par. 17]          Many excellent testimonies were borne with expressions of earnest desires to settle into the work, to live out the truth, and be sanctified by it.  {ST, July 22, 1875 par. 17}
[ST, July 22, 1875 par. 18]          Sabbath forenoon my husband gave a discourse, and Bro. Matteson spoke in the afternoon. At four o'clock, P. M., we assembled for prayer and conference meeting. I felt deeply for those who were backslidden from God, and for those poor souls out of Christ. And from the fullness of my heart I spoke to those present. We then invited all to come forward who had backslidden, and those who wished to accept of Christ who had never made a profession of religion. There was a general move, over one hundred came forward, several for the first time. Opportunity was given for those who desired, to express their feelings. Many spoke with deep feeling. The convicting Spirit of the Lord was in our midst. Confessions were made with a spirit of contrition. We then sung:--             "Just as I am--without one plea,"  {ST, July 22, 1875 par. 18}
[ST, July 22, 1875 par. 19]          I improved a few moments in speaking to those who had come forward. Another verse was then sung:--   "Just as I am--and waiting not   To rid my soul of one dark blot,   To thee, whose blood can cleanse each spot.   O Lamb of God, I come, I come."  {ST, July 22, 1875 par. 19}
[ST, July 22, 1875 par. 20]         A sister arose and with deep feeling said, just as I am, O Lord, I come, I come. A boy arose, wept, but could not speak his feelings. This was a testimony, even more powerful than words.  {ST, July 22, 1875 par. 20}
[ST, July 22, 1875 par. 21]          The meeting continued with intense interest for nearly three hours. Our ministering brethren then united in praying for those who had separated themselves from the congregation by coming forward to seek the Lord.  {ST, July 22, 1875 par. 21}
[ST, July 22, 1875 par. 22]          In the evening Bro. Smith spoke to a large and attentive audience. His subject was the United States in Prophecy.  {ST, July 22, 1875 par. 22}
[ST, July 22, 1875 par. 23]          Sunday morning we again met under the tent for prayer and conference meeting. At the commencement of the meeting several prayers were offered, and were followed by interesting testimonies.  {ST, July 22, 1875 par. 23}
[ST, July 22, 1875 par. 24]          In the forenoon my husband presented the reasons of our faith. In the afternoon I spoke upon the subject of God in nature, and the duties of mothers to their children. In the evening Bro. Smith spoke upon the mark of the beast. I regret that all our brethren did not have the benefit of Bro. Smith's discourses on doctrinal subjects. It is important that they become well acquainted with the reasons of our faith. Those who are detained from these meetings miss a great privilege. And those who come to our camp-meetings, and are engaged in business sessions while discourses are being given at the stand, lose opportunities which would be of the greatest benefit to them.  {ST, July 22, 1875 par. 24}
[ST, July 22, 1875 par. 25]          Tuesday morning we were awakened early by some taking down their tents and preparing to leave the ground. At quarter past six we assembled at the stand. My husband and myself each spoke about fifteen minutes. Bro. Decker was then ordained. The Spirit of the Lord rested upon us. It was a very solemn season, tears mingled with gladness of heart. And with this meeting, marked with the special blessing of God, closed our good camp-meeting.                                                             E. G. White                                                    -    {ST, July 22, 1875 par. 25}
[ST, August 5, 1875 par. 1]       August 5, 1875 Free-will Offerings.  -         After the children of Israel had left Egypt, when there was but a step back from freedom to slavery, God commanded the tabernacle to be built from their scanty means. Their own tents were small, but they did not plead to enlarge their own tabernacles. God's house must first be built. God gave them the design he wished them to follow in building the tabernacle. They needed no urging. Gifts and free-will offerings came in abundance. Their ornaments and jewelry were taken from their person and cast into the treasury, to be used to beautify and enrich the house for God. Materials of gold, silver, brass, and ornamental work, were gladly given, each soul being anxious to have an interest in the tabernacle which was being erected for God. More than a million of dollars was expended in erecting that tabernacle. Moses did not need to urge the people, but he had to proclaim to them that they had enough, and their cheerful, willing labors and offerings must cease, for they could not appropriate all that they had already brought.  {ST, August 5, 1875 par. 1}
[ST, August 5, 1875 par. 2]          There are hearts now that are as free, willing, and anxious, to aid in the advancement of the work of God as were the children of Israel. Only let them be assured that there is a work to be done, and that God calls for their means and their hearty co-operation, and they will need no urging.  {ST, August 5, 1875 par. 2}
[ST, August 5, 1875 par. 3]         When we can have even a small comprehension of what Jesus has done for us, we shall feel our responsibility to do all that we can for Christ. The life of Jesus was spent in devising plans for our welfare. While we were enemies to God, he pitied us, and came from the courts of Heaven to suffer, the just for the unjust. He died, and rose again from the grave, to show his followers the way of life from the dead. He now stands before his Father as our great High Priest and our advocate, pleading our cause, and presenting our feeble progress with infinite grace before his Father. He forgives our transgressions, and by imputing unto us his righteousness, he links us to the Infinite. In the heavenly courts our Saviour stands and extends to the world the gracious invitation, Come, ye weary, ye poor, ye hungry; come, ye burdened, ye heavy-laden, sin-sick souls, come. And whosoever will, let him come and partake of the waters of life freely.  {ST, August 5, 1875 par. 3}
[ST, August 5, 1875 par. 4]          Can we be too earnest, and self-sacrificing in our efforts to set the truth before the world? Shall we plead for ease and for the pleasures of this life, to enjoy our pleasant homes and the society of family and friends, and let others do the work which must be done in warning the world? Shall we plead as did the ungrateful ones to whom Christ extended the invitation to come to supper, I pray thee have me excused? Or shall we gird on the armor with cheerfulness, hope, and faith, and like valiant soldiers, be willing to engage in the thickest of the fight, war the good warfare, share the glorious victory, and receive the eternal reward?                                                                 E. G. W.                                                    -    {ST, August 5, 1875 par. 4}
[ST, August 5, 1875 par. 1]       August 5, 1875 The Mother's First Duties.  -         Cleanliness, neatness, and order, are indispensable to the proper management of the household. But when the mother makes these the all-important duties of her life, and devotes herself to them, to the neglect of the physical development and the mental and moral training of her children, she makes a sad mistake. The Agriculturist speaks well upon this subject under the head of                                  "UNPRINCIPLED NEATNESS.  {ST, August 5, 1875 par. 1}
[ST, August 5, 1875 par. 2]          "'CLEANLINESS IS NEXT TO GODLINESS;' BUT LET US NEVER FORGET THAT GODLINESS IS THE FIRST THING TO BE SOUGHT, AND AFTER THAT CLEANLINESS TO ANY EXTENT. IF ANYBODY SUPPOSES THAT I MEAN THAT YOU ARE TO 'GET CONVERTED' IN THE ORDINARY SENSE OF THAT PHRASE, AND THEN GO ON SCRUBBING AND SCOURING WITH ALL YOUR MIGHT, WITHOUT ANY APPLICATION OF CHRISTIANITY TO THESE WASH-BOARD AND DISH-PAN AFFAIRS, THAT PERSON HAS NOT MADE MY ACQUAINTANCE. THE 'FRUIT OF THE SPIRIT IS LOVE, JOY, PEACE,' ETC., AND BEYOND ALL PRICE; NEATNESS IS ONLY A SECONDARY MATTER.  {ST, August 5, 1875 par. 2}
[ST, August 5, 1875 par. 3]          "WE ARE PUTTING CLEANLINESS ABOVE GODLINESS IF WE BRUSH AND SCOUR UNTIL OUR NERVES ARE SO WEARIED THAT GOOD TEMPER BECOMES ALMOST A PHYSICAL IMPOSSIBILITY; OR IF WE KEEP OUR FRIENDS IN CONSTANT DREAD OF MAKING A SPECK OF DIRT UPON OUR PREMISES; OR IF WE ALLOW OURSELVES TO BE GREATLY PUT OUT BY ANY DISASTERS THAT HAPPEN TO OUR CARPETS OR TABLECLOTHS. IT IS HARD TO BEAR THESE THINGS, IF WE HAVE NOT ABUNDANT MEANS AND PLENTY OF ASSISTANCE; AND I DO NOT KNOW OF ANYTHING BUT A TRUE PHILOSOPHY BELIEVED IN BY THE HEART, AS WELL AS THE INTELLECT, THAT WILL HELP US THROUGH. DO WE REALLY DESIRE TO LEAD TRUE LIVES, AND TO DO OUR DUTY BY OUR FAMILIES? THEN WE MUST SETTLE IN OUR MINDS WHAT ARE THE ESSENTIALS TO THIS END, AND RESOLUTELY MAKE OTHER MATTERS SUBORDINATE.  {ST, August 5, 1875 par. 3}
[ST, August 5, 1875 par. 4]          "IT IS NEATNESS WITHOUT PRINCIPLE THAT INSISTS UPON CLEAN APRONS AND POLISHED FACES FOR THE CHILDREN MORE THAN UPON GENTLE WORDS AND PATIENT SYMPATHY WITH THEIR PLANS AND PLEASURES, WHICH CONCERNS ITSELF MORE ABOUT FLIES AND DUST THAN ABOUT FAMILY HEALTH AND HAPPINESS. BRIGHT WINDOWS AND SPOTLESS PAINT AND WELL-SCOURED FLOORS ARE EXCELLENT THINGS IN THEIR WAY; BUT IF YOU CAN ONLY SECURE THEM BY A LOSS OF ALL TIME AND RELISH FOR READING AND OUT-OF-DOOR RECREATION, HAVE THE NOBLENESS TO BEAR WITH SOME DIRT AND RAGS, RATHER THAN SACRIFICE THE LIFE FOR MEAT OR THE BODY FOR RAIMENT. FOR THE SAKE OF ALL ABOUT YOU, AS WELL AS FOR YOUR OWN SAKE, SAVE YOUR NERVES FROM OVER-STRAIN, AND YOUR INTELLECTUAL LIFE FROM STARVATION. BUT NEVER SACRIFICE CLEANLINESS TO DISPLAY. THOSE CHILDREN ARE FORTUNATE WHO ARE KEPT SUPPLIED WITH WHOLE AND CLEAN CLOTHING; BUT NONE OF THESE THINGS CAN BEGIN TO COMPARE IN VALUE WITH A WISE MOTHER'S LOVE AND CARE IN RESPECT TO THE FORMATION OF CHARACTER AND THE DEVELOPMENT OF A SOUND MIND IN A SOUND BODY. A HUSBAND HAS SOMETHING TO SAY 'THANK YOU' FOR, WHOSE BUTTONS ARE NEVER MISSING AND WHOSE DINNER IS ALWAYS IN GOOD TIME AND GOOD ORDER; BUT HE DESERVES TO MISS THE BEST GIFTS OF THIS LIFE WHO VALUE THESE THINGS ABOVE A WIFE'S COMPANIONSHIP AND INSPIRATION IN ALL THINGS MOST LOVELY AND OF GOOD REPORT."  {ST, August 5, 1875 par. 4}
[ST, August 5, 1875 par. 5]          I have seen a mother whose critical eye could discern anything imperfect in the matching of the wood-work of her house, and who was very particular to have her house-cleaning thoroughly done at the precise time she had set, and would carry it through frequently at the expense of physical and spiritual health, while her children were left to run in the street and obtain a street education. These children were growing up coarse, selfish, rude, and disobedient. The mother, although she had hired help, was so much engaged in household cares that she could not afford time to properly train her children. She let them come up with deformity of character, undisciplined, and untrained. We could but feel that the fine taste of the mother was not exercised in the right direction, or she would have seen the necessity of moulding the minds and manners of her children, and educating them to have symmetrical characters and lovely tempers.  {ST, August 5, 1875 par. 5}
[ST, August 5, 1875 par. 6]          If the mother had let these things which she has allowed to claim her first attention come in secondarily, she would have regarded the physical, mental, and moral training of her children of almost infinite importance. Those who take upon themselves the responsibility of mothers should feel under the most solemn obligation to God and to their children, to so educate them that they will have amiable and affectionate dispositions, and that they will be pure in morals, refined in taste, and lovely in character.  {ST, August 5, 1875 par. 6}
[ST, August 5, 1875 par. 7]          The mother loves her children. This is right. She cannot help it. But this love is frequently misapplied; for it leads her to indulge her children to their injury.  {ST, August 5, 1875 par. 7}
[ST, August 5, 1875 par. 8]          For years I have looked upon these children with feelings of sadness, sometimes repeating to myself these words: "That which ye sow, ye shall also reap." These children have needed the influence of a calm, well-balanced mind. The mother's time could not be more profitably spent than in seeking heavenly wisdom, and in studying how to train her children for God. If she would succeed she should have a firm trust in God, and that cheerful, hopeful mind and peaceful temper which flows from pure religious principles. Every effort made in this direction will repay her tenfold.  {ST, August 5, 1875 par. 8}
[ST, August 5, 1875 par. 9]          If mothers neglect to properly educate their children, their neglect is reflected back upon them again, making their burdens and perplexities harder than they would have been if they had devoted time and patient care in training their children to obedience and submission. It will pay in the end for mothers to make the formation of the characters of their children their first and highest consideration, that the thorns may not take root and yield an abundant harvest. God calls upon mothers to become co-workers with him in the formation of the character of their children, instead of wasting their time in needless labor to make display in their houses for the eyes of visitors, while their children are coming up with characters that are warped and deformed. They are not trained for usefulness, and their minds molded that they may have self-denial and self-control, having beautiful characters that angels can love. The inward adorning the ornament of a meek and quite spirit God values. In comparison with this, outward ornamentation is but little consequence.  {ST, August 5, 1875 par. 9}
[ST, August 5, 1875 par. 10]          Mothers have a sacred mission in directing and educating the minds of their children. They should not be so engrossed with the artificial and burdened with care that they cannot have time to educate their children from God's great book of nature, impressing their young minds with the beauties of opening buds and flowers. The lofty trees, the lovely birds caroling forth their happy songs to their Creator, speak to their senses of the goodness, mercy, and benevolence of God. Every leaf and flower with their varied tints, perfuming the air, teach them that God is love. All that is good and lovely and beautiful in this world speaks to them of the love of our Heavenly Father. The character of God they may discern in his created works. Parents should improve every opportunity to impress their children by connecting in their minds God with the things of nature, that they may look up through nature to nature's God. Lead your children to regard God as the Creator of all things, and to reverence and fear him who is exalted above the heavens, and to love him because he first loved them. The evidences of his love they have on every hand, speaking to them through the glories of nature. Your temporal matters may be neglected rather than the heart wants and culture of the minds of your children.                                                                E. G. White.                                                    -    {ST, August 5, 1875 par. 10}
[ST, August 12, 1875 par. 1]       August 12, 1875 From Meeting to Meeting.  -         The following letter from sister White was written while traveling from one meeting to another. On the cars, and in the depots, wherever she could find opportunity, she has penned a few lines which we are pleased to present to the readers of the Signs.-W. C. W.  {ST, August 12, 1875 par. 1}
[ST, August 12, 1875 par. 2]          Our third camp-meeting is closed. We have been well cared for at these meetings. A small tent was furnished for our use, and our meals were prepared by kind friends, on the camp-ground. After the meetings were closed Bro. Chase took us to his home where we shared his hospitality taking a nights rest and a New England breakfast before starting on our way to the next meeting. On the way to Bro. Chase's, we passed through Monroe, where we labored seventeen years ago with Bro. Sperry. He has long since closed his labors, to rest till the voice of Jesus shall call the righteous from their graves to a glorious, immortal life. We work on, still waiting for Christ's appearing.  {ST, August 12, 1875 par. 2}
[ST, August 12, 1875 par. 3]          On Tuesday night we were awakened by a fearful storm. The lightning flashes followed in such quick succession as to make one blaze of light. The thunder, peal after peal, seemed to shake the earth. In the morning the heavens presented the appearance of burnished brass. This and another severe thunder storm the next night did great damage, shattering the forest trees, damaging houses, and in several cases injuring the sleeping inmates. The railroad was washed away in several places so delaying us that we did not reach the Minnesota Camp-ground till Friday.  {ST, August 12, 1875 par. 3}
[ST, August 12, 1875 par. 4]          It is painful to witness, as we pass from place to place, the reckless, frivolous conduct of many of the youth. The Bible attaches the greatest importance to moral rectitude. The books of Moses, the Psalms of David, the Proverbs, the Apostles, and the teachings of our Saviour, present the idea that every one is to be tried by his principles; not by his profession, his faith, or his appearance; for although of fine appearance, he may have hidden sins. The heart must be renewed; the tree must be made good or good fruit will not appear. "Marvel not" said Christ to Nicodemus, "that I said unto you, ye must be born again." A new moral taste has to be created before man will love to obey the law of God.  {ST, August 12, 1875 par. 4}
[ST, August 12, 1875 par. 5]          How much I have thought upon the popular revivals. There are a great many modern inventions to remedy the evils existing in society, but we have seen very little enduring good result from them. Advantage is taken of the impulses of the moment, to induce men to profess to leave a sinful life. Reformation in life is needed, but the reformation made under excitement will seldom outlast the excitement in which it originated. Conversions made by moving the feelings by the relation of anecdotes and sensational stories, do not bear the impress of Heaven. Heart work is needed. The sinner needs to have a clearly defined understanding of what sin is, and that he must repent of sin, which is the transgression of the law of God. When this is understood the seed is sown for a true and thorough conversion.  {ST, August 12, 1875 par. 5}
[ST, August 12, 1875 par. 6]          We have examples of men of debased morals who have been brought before the law of God, the true mirror: in it they have seen the defects of their character, and when pointed to the atoning blood of a crucified Redeemer, they accepted it as their only hope, they were truly converted. From this time their life was changed; they have not a sensational religion.  {ST, August 12, 1875 par. 6}
[ST, August 12, 1875 par. 7]          David sinned, he transgressed the law of God. A prophet of God was sent to reprove him, and convict him of his error. He did not sing affecting songs, nor tell touching anecdotes, but he brought before David an illustration of his own course, in a figure, and let him pass sentence upon himself, then he said, "Thou art the man." David repented and found pardon through Christ. And thus it must be with the sinner now, he must realize the enormity of his sin, before he can exercise true repentance and experience a thorough conversion.                                                            Ellen G. White.                                                    -    {ST, August 12, 1875 par. 7}
[ST, August 19, 1875 par. 1]       August 19, 1875 Mothers and their Daughters.  -         Some mothers are at fault in releasing their daughters from toil and care. By so doing they encourage them in indolence. The excuse these mothers sometimes plead is, "My daughters are not strong." But they take the sure course to make them weak and inefficient. Well-directed labor is just what they require to make them strong, vigorous, cheerful, happy, and courageous to meet the various trials with which this life is beset.  {ST, August 19, 1875 par. 1}
[ST, August 19, 1875 par. 2]          Mothers, labor will not injure your daughters so much as indolence will. Do they feel weary at the close of their day's duties? A night's rest will refresh and invigorate them, and in the morning they will be prepared to engage again in useful labor.  {ST, August 19, 1875 par. 2}
[ST, August 19, 1875 par. 3]          Many mothers are too ready to shield their delicate, ease-loving, pleasure-seeking, daughters from care and responsibility, as though they feared that a little care would injure them. These mothers make a sad mistake. In lifting responsibilities from their daughters, they make them inefficient for useful labor, and render them useless so far as practical life is concerned.  {ST, August 19, 1875 par. 3}
[ST, August 19, 1875 par. 4]         Their education has a tendency to make them thoughtless of others. They are frivolous, and, perhaps, vain. Their minds are occupied with themselves. Their own amusements and selfish gratifications are their chief study. They become proud, unteachable, and unamiable. They fancy themselves delicate in health, when they have the powers within them, if called into exercise, to make useful, working women.  {ST, August 19, 1875 par. 4}
[ST, August 19, 1875 par. 5]          Indolence is a curse to them. They learn the fashionable, simpering, and artificial lisping, so common with spoiled young ladies. Affectation is seen in almost every action. They are amused with themselves, and are thoughtless of others. They live upon the plenty which surrounds them in their parental homes, and depend upon the bounty given them of their parents. They lean upon parental strength, and fail to acquire the power of depending upon themselves. And those of this class are unprepared for the stern realities of life. They make no provision for the losses and disappointments of this inconstant life. They may be deprived of property and of parents. What then, will they lean upon? They have not acquired a principle of self-support, of noble independence and self reliance, and they droop through murmuring, disappointment, and discouragement. They may then regret the defects in their education, and blame their mothers for them. These are some of the many fruits of a mother's mistaken fondness.  {ST, August 19, 1875 par. 5}
[ST, August 19, 1875 par. 6]          Inactivity weakens the system. God made men and women to be active and useful. Nothing can increase the strength of the young like proper exercise of all the muscles in useful labor. But the indulgent mother frequently sacrifices her life in her misguided affection for her children. And are they, in any way, benefited by the great sacrifice of the precious strength of the mother? No; they are positively and permanently injured. They are taught to think and care only for themselves. "Just as the twig is bent, the tree inclines."  {ST, August 19, 1875 par. 6}
[ST, August 19, 1875 par. 7]          Especially is this the case with those daughters who are more directly under the influence of the mother. She should instruct her daughters not to yield to indispositions and slight ailments. If they complain of inability to labor, they should not be urged to eat. They should be taught that if they are unable to perform light labor, the system is not in a condition to take care of food. They should fast for one or two meals, and drink only pure, soft water. The loss of a meal or two will enable the overburdened system to overcome slight indispositions; and even graver difficulties may be overcome by this simple process.  {ST, August 19, 1875 par. 7}
[ST, August 19, 1875 par. 8]          It is very injurious for persons in full flesh to lie in bed, simply because they feel sick. Some, even while thus inactive, eat regularly. The physical, mental, and moral powers are enfeebled by indolence.  {ST, August 19, 1875 par. 8}
[ST, August 19, 1875 par. 9]          Mothers, if your daughters are surrounded with plenty, do not make this an excuse for neglecting to give them an education in the useful branches of household labor. Do not encourage them in indolence, or allow frivolous employment of their time. You should help your children to acquire a knowledge, that, if necessary, they could live by their own labor. You should teach them to be decided in following the calls of duty.  {ST, August 19, 1875 par. 9}
[ST, August 19, 1875 par. 10]          Young friends, learn to lean upon divine strength. All other, in comparison with this, is feebleness. Although you may feel weak, you may look to God by faith, for energy to make your efforts efficient. In the strength of your Redeemer, you can follow in the path of duty. You can stand in his strength self-reliant, with noble independence, working with diligence to develop good physical, mental, and moral strength. You can do this while you depend upon the grace of your Redeemer to aid you in your efforts. Follow in the path of duty, and you may be assured that the dangers, trials, toils, and conflicts, of life, will never intrude their dark shadows in the mansions Christ is preparing for the faithful.  {ST, August 19, 1875 par. 10}
[ST, August 19, 1875 par. 11]          "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 have passed away."                                                          E. G. White.                                                                   -    {ST, August 19, 1875 par. 11}
[ST, December 9, 1875 par. 1]       December 9, 1875 Fashionable Life.  -         A life of fashion takes from the simplicity and attractive beauties of nature. Our artificial habits deprive us from enjoying the natural, and unfit us for practical life. How can Christian mothers, in the education of their children, follow in the steps of the multitude, and bow at the shrine of fashion?  {ST, December 9, 1875 par. 1}
[ST, December 9, 1875 par. 2]          To live fashionably is an expensive, as well as thankless, life. Much time and means are squandered merely to create sensation in fashionable society, which the Master has intrusted to his professed people, with which to bless the needy, and to advance his cause. Garments are prepared with much labor and great expenditure of means, to beautify the person, and make the outward appearance beautiful; yet, notwithstanding all this artificial adornment, they poorly compare with the beauty of the simplest flower of nature.  {ST, December 9, 1875 par. 2}
[ST, December 9, 1875 par. 3]          The Redeemer of the world, in giving his lessons of trust to his disciples, points them to the lilies of the field, and says, "Consider the lilies of the field, how they grow; they toil not, neither do they spin, and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these." The great amount of needless toil to make the outward appearance attractive by artificial decorations is frequently at the sacrifice of health. After all the preparations that variety and pride can suggest, those who thus adorn themselves cannot bear comparison, in all their costly array, to the simple, natural lily of the field.  {ST, December 9, 1875 par. 3}
[ST, December 9, 1875 par. 4]          I would impress upon Christian mothers the necessity of being awake to the fact that every act of their lives is telling upon the future of their children, and is forming their characters to be swayed by the customs of society, or is giving them correct views of truth and right principles, as the basis of their actions. Many Christian mothers feel compelled, through false views, to fall into the customs of society, and the tide of fashion. With their mature experience they may be better able to withstand the current of fashionable life, and avoid its downward and vicious tendencies; but in adorning their houses, and in arraying their children according to the custom of fashionable society, they are giving examples to their children, and surrounding them with an influence, that is calculated to foster pride, vanity, and selfishness, and they are swept in with the current of fashion, drifting, drifting, away from true goodness and away from God.  {ST, December 9, 1875 par. 4}
[ST, December 9, 1875 par. 5]          How many precious hours are occupied by parents in the education of their children for fashionable miseries, for lives that are worse than lost. How much more profitable would be the lessons given to their children of the wonderful works of God in nature, seen in the simple, yet delicate, beautifully tinted flowers. Parents can teach their children that all the display and costly adornings cannot compare in beauty and glory to one of God's modest flowers. The minds of children should be led to see the hollowness of fashionable life.  {ST, December 9, 1875 par. 5}
[ST, December 9, 1875 par. 6]          Parents should overcome desires of living for appearance. They should rather devote time to make their children happy at their homes, that they may love the society of their parents; making them their confidants and advisers, and enjoying useful employment, acquiring a taste for the natural, rather than the artificial. We should imprint upon our children's minds that they are not their own, to go, and come, and dress, and act, as they please. They are God's property, purchased by the sacrifice of the life of Christ; and their life is not to be idled away in indolence, or in seeking their own pleasures. If they possess personal attractions, and rare natural abilities, greater care should be taken in their education, lest these endowments be turned to a curse, and are so used as to disqualify them for the sober realities of this life, and, through flattery, and vanity, and love of display, unfit them for the better life.  {ST, December 9, 1875 par. 6}
[ST, December 9, 1875 par. 7]          Our children should be carefully instructed in regard to their own being, and the obligations, relations, and duties of life. They should be taught that their life is not to be wasted in vanity, folly, and pride; for God has given them life to be improved. They should teach them that they have a place to fill, a part to act, and an object to gain. They should educate them not to be carried, but to bear burdens, to deny self, and to practice self-control.  {ST, December 9, 1875 par. 7}
[ST, December 9, 1875 par. 8]          Mothers, the time devoted by many of you, with busied fingers and wearied eyes, diligently working in trimming, or in embroidering a skirt or dress, to attract admiration and envy by those who cannot have these extras, is poorly spent. In the end it will prove to you like the apples of Sodom, beautiful without, but ashes within. You are, in thus devoting time and means for display, teaching your children to love these things. "As the twig is bent, the tree inclines." As your sons and daughters become older, approaching manhood and womanhood, you mourn that their minds are frivolous, and absorbed in their pleasures, in fashionable dress, and outward display, while they have but little sense of their obligations to their parents, or to their God. They frequently have a positive disrelish for useful labor, or to lighten the burdens borne by their parents.  {ST, December 9, 1875 par. 8}
[ST, December 9, 1875 par. 9]          The seed that the parents have sown in the hearts of their children has sprung up, and is yielding an abundant harvest. The lessons they have taught their children are put into practical use. They are what their parents made them. They do not possess moral worth, or noble independence. They follow in the wake of fashion, and live to be petted, and flattered, and admired. Outward show is the ambition of their worse than useless lives.  {ST, December 9, 1875 par. 9}
[ST, December 9, 1875 par. 10]          Our children should be instructed that they may be intelligent in regard to their own physical organism. They can at an early age, by patient instruction, be made to understand that they should obey the laws of their being, if they would be free from pain and disease. They should understand that their lives cannot be useful, if they are crippled by disease. Neither can they please God if they bring sickness upon themselves by the disregard of nature's laws.  {ST, December 9, 1875 par. 10}
[ST, December 9, 1875 par. 11]          Many professedly Christian parents follow the example of the multitude in their conformity to the world. Parents, you have taken the responsibility of bringing children into the world, without any voice of theirs, and you are responsible for the lives and souls of your children. They have the attractions of the world to fascinate and allure. You can educate them so as to fortify them against its corrupting influence. You can train them to bear life's responsibilities, and to realize their obligations to God, truth, and duty, and the bearing that their actions will have upon their future immortal life. Many needless things are made of the first importance, even by Christian parents, in the education of their children. A close investigation, enlightened by the Spirit of God, would reveal to these parents that a great share of the burdens and fatigue of life they suffer, God has not bound upon them; but they gather them upon themselves in doing the very things God has expressly forbidden them to do.  {ST, December 9, 1875 par. 11}
[ST, December 9, 1875 par. 12]          "And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." Many professed Christian parents, in order to gratify their children, labor, and expend means, wear away their strength, and even sacrifice their lives, in order to have their children keep pace with fashion. As I have seen these parents worrying, and complaining of trials, and temptations, and darkness, and gloom, fretting their way through life, carrying their unnecessary load of care, I have been reminded of the words of Christ to the Pharisees, "Ye tithe mint and rue, and all manner of herbs, and pass over judgment, and the love of God."  {ST, December 9, 1875 par. 12}
[ST, December 9, 1875 par. 13]          There is a natural tendency with all to be sentimental, rather than practical. In view of this fact, it is important that parents, in the education of their children, should direct and train their minds to love truth, duty, and self-denial, and to possess noble independence, to choose to be right, if the majority choose to be wrong. Our children who are receiving an education at school, should become intelligent in regard to their own bodies, the habitation God has given them, and bring their knowledge to bear upon their every-day life, that they may become intelligent in regard to the relation their eating, dressing, and walking, sustain to life, health, and happiness.  {ST, December 9, 1875 par. 13}
[ST, December 9, 1875 par. 14]         If they preserve to themselves sound constitutions and amiable tempers, they will possess true beauty that they can wear with a divine grace. And they will have no need to be adorned with artificials, for these are always expressive of an absence of the inward adorning of true moral worth. A beautiful character is of value in the sight of God. Such beauty will attract, but not mislead. Such charms are fast colors; they never fade.  {ST, December 9, 1875 par. 14}
[ST, December 9, 1875 par. 15]          Parents, here is a work before you. You may preserve your health by being less anxious for the outward, beautifying the person with artificial adornings, and devote your precious time to the adorning and beautifying of the mind. You may, in the fear of God, take up your neglected duty, and train your children to form characters for Heaven. The inspired apostle contrasts the inward adorning with the outward artificial display, and pronounces it not corruptible. The ornament of a meek and quiet spirit he declares is of great price in the sight of God. If we are clearly told what God values, we shall be inexcusable if we continue to love display, to idolize our bodies, and to neglect to cultivate the inward adorning and perfect beautiful characters that God can approve.                                                                         E. G. W.                                                    -    {ST, December 9, 1875 par. 15}
[ST, January 6, 1876 par. 1]       January 6, 1876 Christian Temperance.  -  By Mrs. E. G. White.  -         We are living in an age of intemperance. Health and life are sacrificed, by very many, to gratify their appetite for hurtful indulgences. These last days are characterized by depreciated morals and physical debility, in consequence of these indulgences and the general unwillingness to engage in physical labor. Many are suffering today from inaction and wrong habits.  {ST, January 6, 1876 par. 1}
[ST, January 6, 1876 par. 2]         The majority of the youth of this generation are fond of amusements and afraid of work. They generally lack moral courage to deny appetite and respond to the claims of duty. They have but little self-control, and become excited and passionate on the slightest occasion. Idleness and plenty of money to spend in amusements, exciting pleasures, wines, liquors and tobacco, lay the foundation for disease and ruin. Manhood and virtue are sacrificed upon the altar of lust. Very many of every age and station in life are without principle or conscience, and with spend-thrift habits are rushing into all vices, and are corrupting society, until our world is becoming a second Sodom.  {ST, January 6, 1876 par. 2}
[ST, January 6, 1876 par. 3]          Gluttonous feasting and the indulgence of narcotics and stimulants, are carried to great lengths even by the Christian world. How many close their last precious hours of probationary time, in scenes of gaiety, feasting and amusement, where serious thoughts are not allowed to enter, where the spirit of Jesus would be unwelcome! Their last precious hours are passing while their minds are benumbed with tobacco and alcoholic liquors. There are not a few who pass directly from the dens of infamy to the sleep of death; they close their life-record among the associations of dissipation and vice. What will the awakening be at the resurrection of the unjust!  {ST, January 6, 1876 par. 3}
[ST, January 6, 1876 par. 4]          The eye of the Lord is open upon every scene of debasing amusement and profane dissipation. The words and deeds of the pleasure-lovers pass directly from these halls of vice to the Book of final records. What is the life of this class worth to the world, except as a beacon of warning to those who will be warned, not to live like these men, and die as the fool dieth. The apostle thus entreats, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God."  {ST, January 6, 1876 par. 4}
[ST, January 6, 1876 par. 5]          When we pursue a course of eating and drinking that lessens physical and mental vigor, or become the prey of habits that tend to the same results, we dishonor God, for we rob him of the service he claims from us. Those who acquire and indulge the unnatural appetite for tobacco, do this at the expense of health. They are destroying nervous energy, lessening vital force and sacrificing mental strength.  {ST, January 6, 1876 par. 5}
[ST, January 6, 1876 par. 6]          Those who profess to be the followers of Christ yet have this terrible sin at their door, cannot have a high appreciation of the atonement and an elevated estimate of eternal things. Minds that are clouded and partially paralyzed by narcotics, are easily overcome by temptation, and cannot enjoy communion with God.  {ST, January 6, 1876 par. 6}
[ST, January 6, 1876 par. 7]          Those who use tobacco can make but a poor plea to the liquor inebriate. Two-thirds of the drunkards in our land created an appetite for liquor by the use of tobacco. Those who claim that tobacco does not injure them, can be convinced of their mistake by depriving themselves of it for a few days; the trembling nerves, the giddy head, the irritability they feel, will prove to them that this sinful indulgence has bound them in slavery. It has overcome will power. They are in bondage to a vice that is fearful in its results.  {ST, January 6, 1876 par. 7}
[ST, January 6, 1876 par. 8]          The love of tobacco is a warring lust. Means are thereby squandered that would aid in the good work of clothing the naked, feeding the hungry, and sending the truth to poor souls out of Christ. What a record will appear when the accounts of life are balanced in the book of God! It will then appear that vast sums of money have been expended for tobacco and alcoholic liquors! For what? To ensure health and prolong life? Oh, no! To aid in the perfection of Christian character and a fitness for the society of holy angels? Oh, no! But to minister to a depraved, unnatural appetite for that which poisons and kills not only the user but those to whom he transmits his legacy of disease and imbecility. God does not propose to work a miracle to preserve our health and strength which we are daily injuring by vice and habits of hurtful indulgence.  {ST, January 6, 1876 par. 8}
[ST, January 6, 1876 par. 9]          Food prepared with condiments and spices inflames the stomach, corrupts the blood and paves the way to stronger stimulants. It induces nervous debility, impatience and lack of self-control. Tobacco and the wine-cup follow.  {ST, January 6, 1876 par. 9}
[ST, January 6, 1876 par. 10]          We have seen that the victories gained by the "Temperance Crusade" are not often permanent. In those places where the excitement ran highest and apparently the most was accomplished in closing liquor saloons and reclaiming inebriates, after the lapse of a few months, intemperance prevailed to a greater extent than before the effort to suppress it was made.  {ST, January 6, 1876 par. 10}
[ST, January 6, 1876 par. 11]          The reason of this is evident. The work is not deep and thorough. The axe is not laid at the root of the tree. The roots of intemperance lie deeper than mere liquor drinking. In order to make the temperance movement a success, the work of reform must begin at our tables. Eating flesh-meat does not increase physical, mental, or moral health, but, on the contrary, frequently causes diseases of a very aggravating character. The use of highly seasoned meats creates an appetite for stronger stimulants such as tobacco and liquor.  {ST, January 6, 1876 par. 11}
[ST, January 6, 1876 par. 12]          The immediate results of meat-eating may be apparently to invigorate the system, but this is no reason for its being considered the best article of diet. The moderate use of brandy will have the same effect for the time being, but when its exciting influence is gone there follows a sense of languor and debility. Those who depend upon simple and nutritious food, that is comparatively unstimulating in its effects, can endure more labor in the course of months and years than the meat-eater or the liquor-drinker. They who work in the open air will feel less injury from the use of flesh-meats than those of sedentary habits, for sun and air are great helps to digestion, and do much to counteract the effect of wrong habits of eating and drinking.  {ST, January 6, 1876 par. 12}
[ST, January 6, 1876 par. 13]          All stimulants hurry the human machinery too fast, and although, for the time, activity and vigor may seem to be increased, in proportion to the irritating influence employed, there must be a reaction; a debility will follow corresponding in degree to the unnatural excitement that has been produced.  {ST, January 6, 1876 par. 13}
[ST, January 6, 1876 par. 14]          When this debility is felt, something to stimulate and tone up the system is again used to give immediate relief from disagreeable languor. Nature is gradually educated to rely upon this oft-repeated remedy, until her powers are enfeebled by being often aroused to unnatural action. All persons should become acquainted with the laws of their being. It should be an important subject of study, how to live, how to regulate labor, and how to eat and drink in reference to health.  {ST, January 6, 1876 par. 14}
[ST, January 6, 1876 par. 15]          The more simply and naturally we live the better shall we be able to resist epidemic and disease. If our habits are good and the system is not weakened by unnatural action, Nature will furnish all the stimulus that we require.  {ST, January 6, 1876 par. 15}
[ST, January 6, 1876 par. 16]          If men and women perseveringly live in accordance with the laws of life and of health, they will realize the blessed results of an entire health reform. But many make a mistake at the very commencement of their reform. They go to extremes. They carry their ideas too far. Their views in regard to healthful diet are too narrow. They have the same articles of food upon their tables, with scarcely a variation, from week to week, and from month to month. They take no pains to prepare fruits and grains in an inviting as well as healthful manner, and, after this course has been rigidly followed for a while, they decide that they cannot follow out the principles of health reform, and go back to their former manner of living.  {ST, January 6, 1876 par. 16}
[ST, January 6, 1876 par. 17]          Those who set out from impulse and pursue a radical course for a time and then go back, do great injury to the cause. Many make too great and sudden changes in their diet. As the light of health reform comes to them, conscience is aroused in regard to their eating and drinking, and in their effort to change their habits of living they do not preserve a safe medium, but go to an extreme at once. They reduce the quantity and quality of their food. This abstemiousness reduces their strength, and really injures their health. They finally conclude that they cannot live the health reform. The real facts in the case are, they never did carry out its principles. Health reform as we understand it, does not consist in an impoverished diet. The table should be well provided with fruits and grains prepared in such a manner that they are not only nutritious but inviting.  {ST, January 6, 1876 par. 17}
[ST, January 6, 1876 par. 18]          Some get the idea that to adopt the health reform is to subsist upon the very cheapest food prepared with the least labor. This is not true. It is a libel on the principles of health reform. The human system must have nourishment, and all cannot relish the same dishes. So when the table is spread with the same article of food, prepared in the same way, meal after meal and day after day, some members of the family may be well satisfied and enjoying their food very much, while others may be only able to eat sparingly of one dish and the wants of the system will not be met; for it is a fact that some persons cannot relish, or be nourished by articles of food which others enjoy and thrive upon. But every person may do much towards educating the taste and appetite to relish plain and healthful food, such as graham bread and oat-meal gruel, and various vegetables, even if they are at first distasteful to them.  {ST, January 6, 1876 par. 18}
[ST, January 6, 1876 par. 19]          The rule which some recommend, is to eat whenever there is a sense of hunger, and to eat until satisfied. This course will lead to disease and numerous evils. Appetite at the present day is not generally natural, therefore is not a correct index to the wants of the system. It has been pampered and misdirected until it has become morbid and can no longer be a safe guide. Nature has been abused, her efforts crippled by wrong habits and indulgence in sinful luxuries, until taste and appetite are alike perverted. It is unnatural to have a craving for flesh-meats. It was not thus in the beginning. The appetite for meat has been made and educated by man. Our Creator has furnished us, in vegetables, grain, and fruits, all the elements of nutrition necessary to health and strength. Flesh-meats composed no part of the food of Adam and Eve before their fall. If fruits, vegetables and grains are not sufficient to meet the wants of man, then the Creator made a mistake in providing for Adam.  {ST, January 6, 1876 par. 19}
[ST, January 6, 1876 par. 20]          The habits of the age are serious obstacles to the perfecting of Christian character. Physically we are composed of what we eat, and our minds are greatly influenced by our bodies. If we subsist largely upon the flesh of animals, the animal nature is increased in like proportion. Man is sufficiently animal in his nature without cultivating those propensities by the eating of food which stimulates and excites the animal organs to activity. As these propensities are strengthened the mental and moral powers are diminished.  {ST, January 6, 1876 par. 20}
[ST, January 6, 1876 par. 21]          God did not withhold meat from the Hebrews in the wilderness simply to show his authority, but for their good, that they might preserve physical and moral strength. He knew that the use of animal food strengthens the animal passions and enfeebles the intellect. He knew that the gratification of the appetite of the Hebrews for flesh-meats, would weaken their moral powers, and induce such an irritable disposition that the vast army would become insubordinate, that they would lose the high sense of their moral obligations, and refuse to be controlled by the wise laws of Jehovah. Violence and rebellion would exist among them, making it impossible for them to be a pure and happy people in the land of Canaan. God knew what was best for the children of Israel, therefore he deprived them in a great measure of flesh-meats.  {ST, January 6, 1876 par. 21}
[ST, January 6, 1876 par. 22]          Satan tempted them to consider this unjust and cruel. He caused them to lust after forbidden things, because he saw that through the indulgence of perverted appetite they would become carnally-minded and could be easily brought to do his will; the lower organs would be strengthened, while the intellectual and moral powers would be weakened.  {ST, January 6, 1876 par. 22}
[ST, January 6, 1876 par. 23]          Satan is no novice in the business of destroying souls. He well knows that if he can lead men and women into wrong habits of eating and drinking, he has gained, in a great degree, the control of their minds and baser passions. In the beginning man ate of the fruits of the earth, but sin brought into use the flesh of dead animals as food. This diet works directly against the spirit of true refinement and moral purity. The substance of that which is taken into the stomach, passes into the circulation, and is converted into flesh and blood.  {ST, January 6, 1876 par. 23}
[ST, January 6, 1876 par. 24]          Those who subsist largely upon flesh-meats inflame the stomach thereby, the blood becomes torpid and impure, head-aches and indispositions follow. The system is filled with humors; fevers, scrofula and cancers are the consequences. Especially is this true of those who eat swine's flesh. Yet so great is the tendency to ignore these evils, that few can be brought to realize the true effects of this sort of diet upon the human system.  {ST, January 6, 1876 par. 24}
[ST, January 6, 1876 par. 25]          God requires that his people should be temperate in all things. The example of Christ, during that long fast in the wilderness, should teach his followers to repulse Satan when he comes under the guise of appetite. Then may they have influence to reform those who have been led astray by indulgence, and have lost moral power to overcome the weakness and sin that has taken possession of them. Thus may Christians secure health and happiness, in a pure, well-ordered life and a mind clear and untainted before God.                                                    -    {ST, January 6, 1876 par. 25}
[ST, January 6, 1876 par. 1]      January 6, 1876 MRS. ELLEN G. WHITE    HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         ［NOTE: THIS ARTICLE INTRODUCES A SERIES OF FIFTEEN, PUBLISHED FROM JANUARY 6 TO MAY 11, 1876, PROVIDED BY JAMES WHITE, THE EDITOR. IT REPRESENTS HIS METHOD OF BRINGING TO THE ATTENTION OF THE GENERAL PUBLIC THE CALL AND WORK OF HIS WIFE, ELLEN G. WHITE. EACH ARTICLE IS COMPRISED MAINLY OF THE STORY OF HER LIFE AS SHE TOLD IT IN 1860 IN SPIRITUAL GIFTS, VOLUME II, AN AUTOBIOGRAPHICAL ACCOUNT SHE WROTE FOR THE READING OF THE HOUSEHOLD OF FAITH. AS IT WAS PREPARED FOR THE COLUMNS OF THE MISSIONARY JOURNAL OF THE CHURCH, IT WAS SLIGHTLY EDITED TO BETTER FIT THE NEEDS OF THE GENERAL READING PUBLIC. BEING A VARIANT OF THE SPIRITUAL GIFTS ACCOUNT, THE ARTICLES ARE INCLUDED IN THIS FACSIMILE REPRINT.--WHITE ESTATE.］          THE NAME OF MRS. ELLEN G. WHITE IS WIDELY KNOWN IN CONSEQUENCE OF HER WRITINGS AND HER PUBLIC LABORS AS A SPEAKER IN NINETEEN OF THE STATES AND IN THE CANADAS. HER BOOKS IN PRINT AMOUNT TO ABOUT FOUR THOUSAND PAGES WHICH HAVE HAD AN EXTENSIVE CIRCULATION. AND HER LABORS AS A SPEAKER COVER A PERIOD OF MORE THAN THIRTY YEARS. BUT IN THE LAST TEN YEARS THE PROVIDENCE OF GOD, IN HARMONY WITH THE WISHES OF THE PEOPLE WITH WHOM SHE HAS BEEN CONNECTED, HAS MOVED HER OUT TO SPEAK TO THE CROWDS AT OUR ANNUAL CONFERENCES AND CAMP-MEETINGS IN THE SEVERAL STATES WHERE THEY HAVE BEEN HELD. NEWSPAPER REPORTERS HAVE GIVEN SKETCHES OF HER ADDRESSES, AND HAVE MADE STATEMENTS OF THEIR EFFECTS UPON AUDIENCES WHICH HAVE GIVEN HER PROMINENCE IN THE MINDS OF THOUSANDS WHO HAVE NEITHER READ HER BOOKS NOR HEARD HER SPEAK. AND THE FACT WHICH IS MADE PROMINENT IN HER BOOKS THAT MRS. WHITE HAS RECEIVED THE SENTIMENTS SHE HAS TAUGHT BY DIRECT REVELATION FROM GOD, HAS MADE HER A PERSON OF PECULIAR INTEREST TO ALL THOSE WHO HAVE RECEIVED HER AS ONE THUS FAVORED OF THE LORD. AND, ON THE OTHER HAND, PERSONS HAVE NOT BEEN WANTING AMONG THOSE WHO REJECT HER TESTIMONY AND HER WORK, TO MENTION HER NAME UNFAVORABLY THROUGH THE PRESS, AND IN THE SPIRIT OF PERSECUTION SEEK TO EXCITE PREJUDICE AGAINST HER. THIS, HOWEVER, HAS SERVED AS AN ADVERTISEMENT, AND HAS GREATLY INCREASED THE DESIRE OF THE PEOPLE TO HEAR HER SPEAK, AND TO READ HER BOOKS.  {ST, January 6, 1876 par. 1}
[ST, January 6, 1876 par. 2]         IN VIEW OF THE SITUATION, WE HAVE FOR SEVERAL YEARS FELT THAT IT WAS DUE THE PUBLIC THAT THE LIFE, CHRISTIAN EXPERIENCE, AND LABORS OF MRS. WHITE, BE BROUGHT OUT IN A HUMBLE VOLUME FOR CIRCULATION AS EXTENSIVELY AS HER NAME IS KNOWN. ALMOST EVERY OPPONENT, IN PREACHING AND WRITING AGAINST THE SABBATH AND OTHER DOCTRINES HELD BY THE SEVENTH-DAY ADVENTISTS, REFERS TO MRS. WHITE AND HER WORK IN A SCOFFING MANNER, IN ORDER TO PLEASE THE RABBLE, AND PREJUDICE HONEST PEOPLE. AND MANY, IN CONSEQUENCE OF MISREPRESENTATIONS OF HER WORK, AND FROM WANT OF KNOWLEDGE OF THE FACTS IN THE CASE, TAKE UNFAVORABLE VIEWS OF THE CAUSE WITH WHICH SHE HAS HELD CLOSE CONNECTION FROM ITS EARLIEST EXISTENCE. IT IS THEREFORE NECESSARY IN ORDER TO DISABUSE HONEST MINDS, AND FOR THE GENERAL GOOD OF THE CAUSE OF BIBLE TRUTH, THAT HER WORK BE CORRECTLY REPRESENTED, AND PROPERLY DEFENDED BEFORE THE PEOPLE. THE READER WILL DOUBTLESS BE INTERESTED IN BRIEF SKETCHES OF MRS. WHITE'S                                PARENTAGE AND EARLY LIFE.  {ST, January 6, 1876 par. 2}
[ST, January 6, 1876 par. 3]         HER PARENTS, ROBERT AND EUNICE HARMON, WERE RESIDENTS OF MAINE. IN EARLY LIFE THEY WERE EARNEST AND DEVOTED MEMBERS OF THE METHODIST EPISCOPAL CHURCH. IN THAT CHURCH THEY HELD PROMINENT CONNECTION, AND LABORED FOR THE CONVERSION OF SINNERS, AND TO BUILD UP THE CAUSE OF GOD FOR A PERIOD OF FORTY YEARS. DURING THIS TIME THEY HAD THE JOY OF SEEING THEIR CHILDREN, EIGHT IN NUMBER, ALL CONVERTED AND GATHERED TO THE FOLD OF CHRIST. THEIR DECIDED SECOND ADVENT VIEWS, HOWEVER, SEVERED THE CONNECTION OF THE FAMILY FROM THE METHODIST CHURCH IN THE YEAR 1843, AFTER WHICH MEETINGS WERE HELD IN THEIR HOUSE IN THE CITY OF PORTLAND MUCH OF THE TIME FOR SEVERAL YEARS. OF HER EARLY LIFE AND CHRISTIAN EXPERIENCE WE WILL HERE LET MRS. WHITE SPEAK FOR HERSELF, AS TAKEN FROM HER SECOND VOLUME OF SPIRITUAL GIFTS.  {ST, January 6, 1876 par. 3}
[ST, January 6, 1876 par. 4]          "At the age of nine years an accident happened to me which was to affect my whole life. In company with my twin sister and one of our schoolmates, I was crossing a common in the city of Portland, Maine, when a girl about thirteen years of age, also a member of our school, becoming angry at some trifle, followed us, threatening to strike us. Our parents had taught us never to contend with any one, but if we were in danger of being abused or injured, to hasten home at once. We were doing this with all speed, but the girl followed us as rapidly, with a stone in her hand. I turned my head to see how far she was behind me, and as I did so, she threw the stone and it hit me on the nose. A blinding, stunning sensation overpowered me, I fell senseless.  {ST, January 6, 1876 par. 4}
[ST, January 6, 1876 par. 5]          "When I revived and became conscious, I found myself in a merchant's store, my garments were covered with blood which was pouring from my nose and streaming over the floor. A kind stranger offered to take me home in his carriage, but I, not knowing how weak I was, told him that I preferred to walk home rather than soil his carriage with blood. Those present were not aware that I was so seriously injured, and allowed me to have my own way; but I had only walked a few rods when I grew faint and dizzy. My twin sister and my schoolmate carried me home.  {ST, January 6, 1876 par. 5}
[ST, January 6, 1876 par. 6]          "I have no recollection of any thing further for some time after the accident. My mother said that I noticed nothing but lay in a stupor for three weeks; no one but herself thought it possible for me to recover. For some reason she felt that I would live. A kind neighbor, who had been very much interested in my behalf, at one time thought me to be dying. She wished to purchase a burial robe for me, but my mother said 'Not yet,' for something told her that I would not die.  {ST, January 6, 1876 par. 6}
[ST, January 6, 1876 par. 7]          "When I again aroused to consciousness, it seemed to me that I had been asleep. I did not remember the accident and was ignorant of the cause of my illness. As I began to gain a little strength, my curiosity was aroused by overhearing those who came to visit me say 'What a pity!' 'I should not have known her,' etc. I asked for a looking-glass, and as I gazed into it, I was shocked at the change in my appearance. Every feature of my face seemed changed. The bones of my nose had been broken and caused this disfigurement.  {ST, January 6, 1876 par. 7}
[ST, January 6, 1876 par. 8]          "The idea of carrying my misfortune through life was insupportable. I could see no pleasure in my existence. I did not wish to live and I dared not die for I was unprepared. Friends often visited my parents and looked with pity upon me and advised them to prosecute the father of the girl who had, as they said, ruined me. But my mother was for peace; she said that if such a course could bring me back my health and natural looks there would be something gained, but as this was impossible, it was best not to make enemies by following such advice.  {ST, January 6, 1876 par. 8}
[ST, January 6, 1876 par. 9]         "Physicians thought that a silver wire might be put in my nose to hold it in shape. This would have been very painful, and they feared it would be of little use, as I had lost so much blood and sustained such a nervous shock that my recovery was very doubtful. Even if I revived it was their opinion I could live but a short time. I was reduced almost to a skeleton.  {ST, January 6, 1876 par. 9}
[ST, January 6, 1876 par. 10]          "At this time I began to pray the Lord to prepare me for death. When Christian friends visited the family, they would ask my mother if she had talked to me about dying. I overheard this and it roused me. I desired to become a Christian and prayed as well as I could for the forgiveness of my sins. I felt a peace of mind resulting. I loved every one and felt desirous that all should have their sins forgiven and love Jesus as I did.  {ST, January 6, 1876 par. 10}
[ST, January 6, 1876 par. 11]          "I well remember one night in winter when the snow was on the ground, the heavens were lighted up, the sky looked red and angry, and seemed to open and shut, while the snow looked like blood. The neighbors were very much frightened. Mother took me out of bed in her arms and carried me to the window. I was happy, I thought Jesus was coming, and I longed to see him. My heart was full, I clapped my hands for joy, and thought my sufferings were ended. But I was disappointed; the singular appearance faded away from the heavens, and the next morning the sun arose the same as usual."                                                                        J. W.                                                    -    {ST, January 6, 1876 par. 11}
[ST, January 13, 1876 par. 1]       January 13, 1876 MRS. ELLEN G. WHITE.  -  HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         WE DO NOT SAY THAT THERE ARE NO SOUND CONVERSIONS TO GOD IN ADVANCED YEARS; BUT WE DO AFFIRM THAT GOOD CHRISTIAN CHARACTER IS SELDOM COMMENCED AND MATURED IN OLD AGE, AND EVEN THEN IS PERFECTED UNDER GREAT DIFFICULTIES. BOTH THE EXPERIENCES OF THE PAST AND THE UNIFORM APPEALS OF THE SACRED WRITERS TO THE YOUNG, TO SEEK THE LORD IN THEIR YOUTH, GIVE EVIDENCE THAT EARLY LIFE, EVEN IN TENDER YEARS, IS MOST FAVORABLE TO THE FORMATION AND GROWTH OF TRUE CHRISTIAN CHARACTER.  {ST, January 13, 1876 par. 1}
[ST, January 13, 1876 par. 2]          PROVIDENCE, TO OUTWARD VIEW, WAS DEALING SEVERELY WITH MRS. W. IN HER CHILDHOOD, BUT NOW SHE CAN LOOK BACK OVER THIRTY YEARS OF HARDSHIPS, TOILS, AND REPROACHES IN THE CAUSE OF CHRIST, FOR HIS DEAR NAME'S SAKE, AND KISS THE CHASTENING ROD THAT STRUCK DOWN HER EARLY HOPES FOR THIS LIFE, BUT WAS SANCTIFIED OF GOD TO HER EARLY CONSECRATION AND MATURE GROWTH IN GRACE. OF THIS WE LET HER SPEAK, AS CONTINUED FROM LAST WEEK:--  {ST, January 13, 1876 par. 2}
[ST, January 13, 1876 par. 3]          "I gained strength very slowly. As I became able to join in play with my young friends I was forced to learn the bitter lesson that one's personal appearance makes a difference in the treatment they receive from the majority of their companions. At the time of my misfortune, my father was absent in Georgia. When he returned he embraced my brother and sisters and then inquired for me. I, timidly shrinking back, was pointed out by my mother, but my own father did not recognize me. It was hard for him to believe that I was his little Ellen, whom he had left only a few months before a healthy, happy child. This cut my feelings deeply, but I tried to appear cheerful though my heart seemed breaking.  {ST, January 13, 1876 par. 3}
[ST, January 13, 1876 par. 4]          "Many times in those childish days, I was made to feel my misfortune keenly. My feelings were unusually sensitive and caused me great unhappiness. Often with a wounded pride, mortified and wretched in spirit, have I sought a lonely place and gloomily contemplated the trials I was daily doomed to bear.  {ST, January 13, 1876 par. 4}
[ST, January 13, 1876 par. 5]          "I had not the relief of tears, for I could not weep readily as could my twin sister, so, though my heart was heavy and ached as if it were breaking, I could not shed a tear. I often felt that it would greatly relieve me to weep away my overcharged feelings. Sometimes the kindly sympathy of friends banished my gloom and removed, for a time, the leaden weight that oppressed my heart. How vain and empty seemed the pleasures of earth to me then! How changeable the friendships of my young companions! yet these little schoolmates were not unlike a majority of the great world's people. A pretty face, a handsome dress attracts them, but let misfortune take these away and the fragile friendship grows cold or is broken. But when I turned to my Saviour, he comforted me. I sought the Lord earnestly in my trouble and received consolation, for I believed that Jesus loved even me.  {ST, January 13, 1876 par. 5}
[ST, January 13, 1876 par. 6]          "My health seemed to be completely shattered. For two years I could not breathe through my nose, and was able to attend school but little. It seemed impossible for me to study and retain what I learned. The same girl who was the cause of my misfortune, was appointed monitor by our teacher, and it was among her duties to assist me in my writing and other lessons. She always seemed sincerely sorry for the great injury she had done me, although I was careful not to remind her of it. She was tender and patient with me, and seemed sad and thoughtful as she saw me laboring, under serious disadvantages, to get an education.  {ST, January 13, 1876 par. 6}
[ST, January 13, 1876 par. 7]          "My nervous system was prostrated, and my hand trembled so that I made but little progress in writing and could get no farther than the simple copies in coarse hand. As I endeavored to bend my mind to my studies, the letters on the page would run together, great drops of perspiration would stand upon my brow, and a faintness and giddiness would seize me. I had a bad cough, and my whole system seemed debilitated: My teachers advised me to leave school and not pursue my studies further till my health would warrant it. It was the hardest struggle of my young life to yield to my feebleness, and decide that I must give up my studies and relinquish the cherished hope of acquiring an education.  {ST, January 13, 1876 par. 7}
[ST, January 13, 1876 par. 8]          "My ambition to become a scholar had been very great, and when I pondered over my disappointed hopes, and the thought that I was to be an invalid for life, despair seized me. The future stretched out before me dark and cheerless, without one ray of light. I was unreconciled to my lot, and at times murmured against the providence of God in thus afflicting me. I concealed my troubled feelings from my family and friends, fearing that they could not understand me. This was a mistaken course, had I opened my mind to my mother, she might have instructed, soothed, and encouraged me.  {ST, January 13, 1876 par. 8}
[ST, January 13, 1876 par. 9]          "After I had struggled with this unreconciled spirit for days the tempter came under a new guise and increased my distress by condemning me for having allowed such rebellious thoughts to take possession of my mind. My conscience was perplexed, and I knew no way to extricate myself from the labyrinth in which I was wandering.  {ST, January 13, 1876 par. 9}
[ST, January 13, 1876 par. 10]          "The happy confidence in the Saviour's love that I had enjoyed during my illness, was gone. I had lost the blessed consciousness that I was a child of God, and felt that the hopes of my heart had deceived me. It was my determination not to again put confidence in my feelings, until I knew for a certainty that the Lord had pardoned my sins.  {ST, January 13, 1876 par. 10}
[ST, January 13, 1876 par. 11]          "At times my sense of guilt and responsibility to God lay so heavy upon my soul, that I could not sleep but lay awake for hours, thinking of my lost condition and what was best for me to do. The consequences of my unfortunate accident again assumed gigantic proportions in my mind. I seemed to be cut off from all chance of earthly happiness, and doomed to continual disappointment and mortification. I was even pained by the tender sympathy of my friends, for my pride rebelled against being in a condition to excite their pity. My prospect of worldly enjoyment was blighted, and Heaven seemed closed against me.  {ST, January 13, 1876 par. 11}
[ST, January 13, 1876 par. 12]          "I had the highest reverence for Christians and ministers of the gospel, but religion seemed too holy and sacred for me to obtain. A strange inconceivable anguish bore me down until I felt that I could no longer live beneath the burden. I locked my secret agony within my heart, and did not seek the advice of experienced Christians as I should have done.  {ST, January 13, 1876 par. 12}
[ST, January 13, 1876 par. 13]          "No one conversed with me on the subject of my soul's salvation, and no one prayed with me. I felt that Christians were so far removed from me, so much nobler and purer than myself, that I dared not approach them on the subject that engrossed my thoughts, for I was ashamed to reveal the lost and wretched condition of my heart."                                                                 J. W.                                                    -    {ST, January 13, 1876 par. 13}
[ST, January 20, 1876 par. 1]       January 20, 1876 MRS. ELLEN G. WHITE.  -  HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         THOROUGH CHRISTIAN EXPERIENCE LIES AT THE FOUNDATION OF THE CHRISTIAN LIFE. SUCH EXPERIENCES CAN BE READ FROM OUR BLESSED BIBLE, FROM THE PROPHETS, THE PSALMS, AND FROM THE EPISTLES, AND ACTS OF THE APOSTLES. THESE ARE DISTINCTLY MARKED BY SORROW FOR SIN, SELF-ABASEMENT, SOLEMN VOWS OF CONSECRATION AND OBEDIENCE FOLLOWED BY THE PEACE OF GOD RULING IN THE HEART WHICH PASSETH ALL KNOWLEDGE.  {ST, January 20, 1876 par. 1}
[ST, January 20, 1876 par. 2]          EXPERIENCES OF THIS KIND WERE COMMON IN THE GOOD OLD DAYS OF THOROUGH REFORMATION ABOUT THE TIME WHEN WM. MILLER CAME UPON THE STAGE AS A LECTURER UPON THE PROPHECIES, GIVING HIS REASONS FOR EXPECTING THE SECOND COMING OF CHRIST "ABOUT THE YEAR 1843." THEN, AND LONG BEFORE THAT TIME, THE WHOLESOME PHRASE WAS CURRENT, THAT THIS ONE AND THAT WERE "STRUCK UNDER CONVICTION." MRS. W. CONTINUES HER EXPERIENCE:  {ST, January 20, 1876 par. 2}
[ST, January 20, 1876 par. 3]          "In March, 1840, Eld. Wm. Miller visited Portland, Me., and gave his first course of lectures on the second coming of Christ. These lectures produced a great sensation, and the Christian church, on Casco street, that Eld. Miller occupied, was crowded day and night. No wild excitement attended these meetings, but a deep solemnity pervaded the minds of those who heard his discourses. Not only was there manifested a great interest in the city, but the country people flocked in day after day, bringing their lunch-baskets, and remaining from morning until the close of the evening meeting.  {ST, January 20, 1876 par. 3}
[ST, January 20, 1876 par. 4]          "Eld. Miller dwelt upon the prophecies, reasoning from Bible history, that the end of the world was near. In company with my friends I attended these meetings and listened to the strange doctrines of the preacher. Four years previous to this, on my way to school, I had picked up a scrap of paper containing an account of a man in England, who was preaching that the earth would be consumed in about thirty years from that time. I took this paper home and read it to the family.  {ST, January 20, 1876 par. 4}
[ST, January 20, 1876 par. 5]          "In contemplating the event predicted, a great terror seized me; for the time seemed so short for the conversion and salvation of the world. I had been taught that a temporal millennium would take place prior to the coming of Christ in the clouds of heaven. Such a deep impression was made upon my mind by the little paragraph on the waste scrap of paper, that I could scarcely sleep for several nights, and prayed continually to be ready when Jesus came.  {ST, January 20, 1876 par. 5}
[ST, January 20, 1876 par. 6]          "But now I was listening to the most solemn and powerful sermons to the effect that Christ was coming in 1843, only a few short years in the future. The preacher traced down the prophecies with a keen exactitude that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and piled up proof to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spell-bound.  {ST, January 20, 1876 par. 6}
[ST, January 20, 1876 par. 7]          "Special meetings were appointed where sinners might have an opportunity to seek their Saviour and prepare for the fearful events soon to take place. Terrible conviction spread through the entire city. Prayer-meetings were established, and there was a general awakening among the various denominations, for they all felt more or less the influence that proceeded from the teaching of the near coming of Christ.  {ST, January 20, 1876 par. 7}
[ST, January 20, 1876 par. 8]          "When sinners were invited forward to the anxious seats, hundreds responded to the call, and I, among the rest, pressed through the crowd and took my humble place with the seekers. But there was a hopeless feeling in my heart that I could never become worthy to be called a child of God. A lack of confidence in myself and a conviction that it would be impossible to make any one understand my feelings, prevented me from seeking advice and aid from my Christian friends. Thus I wandered needlessly in darkness and despair, while they, not penetrating my peculiar reserve, were entirely ignorant of my true state.  {ST, January 20, 1876 par. 8}
[ST, January 20, 1876 par. 9]          "One evening my brother Robert and myself were returning from a meeting where we had listened to a most impressive discourse on the approaching reign of Christ upon the earth, followed by an earnest and solemn appeal to Christians and sinners, urging them to prepare for the Judgment and the coming of the Lord. My soul had been stirred within me by what I had heard. And so deep was the sense of conviction in my heart, that I feared the Lord would not spare me to reach home.  {ST, January 20, 1876 par. 9}
[ST, January 20, 1876 par. 10]          "These words kept ringing in my ears, The great day of the Lord is at hand! Who shall be able to stand when he appeareth! The language of my heart was, 'Spare me, O Lord, through the night! Take me not away in my sins, pity me, save me!' For the first time, I tried to explain my feelings to my brother Robert, who was two years older than myself; I told him that I dared not rest nor sleep until I knew that God had pardoned my sins.  {ST, January 20, 1876 par. 10}
[ST, January 20, 1876 par. 11]          "My brother made no immediate response, but the cause of his silence was soon apparent to me; he was weeping in sympathy with my distress. This encouraged me to confide in him still more, to tell him that I had coveted death in the days when life seemed so heavy a burden for me to bear; but now the thought that I might die in my present sinful state and be eternally lost, filled me with inexpressible terror. I asked him if he thought God would spare my life through that one night, if I spent it agonizing in prayer to him. He answered, 'I think he will if you ask him with faith, and I will pray for you and for myself. Ellen, we must never forget the words we have heard this night.  {ST, January 20, 1876 par. 11}
[ST, January 20, 1876 par. 12]          "Arriving home. I spent the most of the long hours of darkness in prayer and tears. One special reason that prompted me to conceal my feelings from my friends, was that I very much dreaded a word of discouragement. My hope was so small, and my faith so weak, that I feared if another took a similar view of my condition, it would plunge me into absolute despair. Yet how I longed to have some one tell me what I should do to be saved, what steps to take to meet my Saviour and give myself entirely up to the Lord. I regarded it a great thing to be a Christian, and felt that it required some peculiar effort on my part.  {ST, January 20, 1876 par. 12}
[ST, January 20, 1876 par. 13]          "For months my mind remained in this condition. I had usually attended the Methodist meetings with my parents; but since becoming interested in the soon appearing of Christ, I had attended the meetings on Casco street. The following summer my parents went to the Methodist Camp-meeting at Burton, Me., taking me with them. I was fully resolved to seek the Lord in earnest there, and obtain, if possible, the pardon of my sins. There was a great longing in my heart for the Christians hope and the peace that comes of believing.  {ST, January 20, 1876 par. 13}
[ST, January 20, 1876 par. 14]          "Some things at this camp-meeting perplexed me exceedingly. I could not understand the exercises of many persons during the conference meetings at the stand and in the tents. They shouted at the top of their voices, clapped their hands, and appeared greatly excited. Quite a number fell, through exhaustion it appeared to me, but those present said they were sanctified to God, and this wonderful manifestation was the power of the Almighty upon them. After lying motionless for a time, these persons would rise and again talk and shout as before.  {ST, January 20, 1876 par. 14}
[ST, January 20, 1876 par. 15]          "In some of the tents, meetings were continued through the night, by those who were praying for freedom from sin and the sanctification of the Spirit of God. Quite a number became sick in consequence of the excitement and loss of sleep, and were obliged to leave the ground. These singular manifestations brought no relief to me, but rather increased my discouragement. I despaired of ever becoming a Christian if, in order to obtain the blessing, it was necessary for me to be exercised as these people were. I was terrified by such peculiar demonstrations, and at a loss to understand them."                                                                       J. W.                                                    -    {ST, January 20, 1876 par. 15}
[ST, January 27, 1876 par. 1]       January 27, 1876 MRS. ELLEN G. WHITE    HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         THE CHRISTIAN LIFE IS MADE UP OF CHRISTIAN EXPERIENCE FROM BEGINNING TO END. AND IT IS IMPORTANT THAT THE CONVERT SHOULD COMMENCE THE NEW LIFE WITH CORRECT VIEWS OF THE CHANGE FROM SIN TO OBEDIENCE AND HOLINESS. TRUE REPENTANCE IS A SORROW FOR SINS COMMITTED, AND FORSAKING A SINFUL LIFE BY TURNING TO THE LORD WITH FULL PURPOSE OF HEART. CONVERSION MEANS CHANGE. FOR WANT OF A PROPER SENSE OF THE GREAT CHANGE IN SCRIPTURAL CONVERSION, VERY MANY ARE CONVERTED ONLY IN PART, AND NEVER REACH THE BIBLE STANDARD OF THE CHRISTIAN LIFE. LAST WEEK MRS. W. SPOKE OF HER EARLY CONVICTION. OF CONFIDING FAITH AND PARDONING LOVE, SHE SPEAKS THIS WEEK AS FOLLOWS:  {ST, January 27, 1876 par. 1}
[ST, January 27, 1876 par. 2]         "At length I was greatly relieved while listening to a discourse from the words, 'I will go in unto the king,' 'and if I perish, I perish.' In his remarks the speaker referred to those who were wavering between hope and fear, longing to be saved from their sins and receive the pardoning love of Christ, yet held in doubt and bondage by timidity and fear of failure. He counseled such ones to surrender themselves to God and venture upon his mercy without delay. They would find a gracious Saviour ready to present to them the scepter of mercy even as Ahasuerus offered to Esther the signal of his favor. All that was required of the sinner, trembling in the presence of his Lord, was to put forth the hand of faith and touch the scepter of his grace. That touch ensured pardon and peace.  {ST, January 27, 1876 par. 2}
[ST, January 27, 1876 par. 3]         "Those who were waiting to make themselves more worthy of divine favor, before they dared venture to claim the promises, were making a fatal mistake. Jesus alone cleanses from sin, he only can forgive our transgressions. He has pledged himself to listen to the petition and grant the prayer of those who come to him in faith. Many had a vague idea that they must make some wonderful effort in order to gain the favor of God. But all self-dependence is vain. It is only by connection with Jesus through faith that the sinner becomes a hopeful, believing child of God.  {ST, January 27, 1876 par. 3}
[ST, January 27, 1876 par. 4]          "These words comforted me and gave me views of what I must do to be saved. Soon after this I passed into a tent where the people were praying and shouting, some confessing their sins and crying for mercy, while others were rejoicing in their new-found happiness. My attention was attracted to a little girl who seemed to be in great distress. Her face would pale and flush by turns, as though she were passing through a severe conflict.  {ST, January 27, 1876 par. 4}
[ST, January 27, 1876 par. 5]          "Tightly clasped in her arms was a pretty little parasol, occasionally she would loosen her hold of it for a moment as if about to let it fall, then her grasp would tighten upon it again; all the time she seemed to be regarding it with a peculiar fascination. At last she cried out, 'Dear Jesus, I want to love thee and go to Heaven! Take away my sins! I give myself to thee, parasol and all.' She threw herself into her mother's arms weeping and exclaiming, 'Ma, I am so happy, for Jesus loves me and I love him better than my parasol or anything else!'  {ST, January 27, 1876 par. 5}
[ST, January 27, 1876 par. 6]          "The face of the child was fairly radiant, she had surrendered her little all. In her childish experience she had fought the battle and won the victory. There was much weeping and rejoicing in the tent. The mother was deeply moved and very joyful that the Lord had added her dear child as a lamb to his fold. She explained to those present that her little daughter had received the parasol as a present not long before. She was very much delighted with it, and had kept it in her hands most of the time, even taking it to bed with her.  {ST, January 27, 1876 par. 6}
[ST, January 27, 1876 par. 7]          "During the meeting her tender heart had been moved to seek the Saviour, she had heard that nothing must be withheld from Jesus, that nothing short of an entire surrender of ourselves and all we have would be acceptable with him. The little parasol was the child's earthly treasure upon which her heart was set, and, in the struggle to give it up to the Lord, she had passed through a trial keener perhaps than that of the mature Christian, who sacrifices this world's treasures for the sake of Christ.  {ST, January 27, 1876 par. 7}
[ST, January 27, 1876 par. 8]          "It was afterwards explained to the little girl, that since she had relinquished her parasol to Jesus, and it no longer stood between herself and her love for him, it was right for her to retain and use it in a proper manner.  {ST, January 27, 1876 par. 8}
[ST, January 27, 1876 par. 9]          "Many times in after life that little incident has been brought to my mind. When I saw men and women holding desperately to the riches and vanity of earth, yet anxiously praying for the love of Christ, I would think, 'How hard it is to give up the parasol!' Yet Jesus gave up Heaven for our sake, and became poor that we, through his poverty and humiliation, might secure eternal riches.  {ST, January 27, 1876 par. 9}
[ST, January 27, 1876 par. 10]          "I now began to see my way more clearly, and the darkness began to pass away. I saw that, in my despair of at once attaining to the perfection of Christian character, I had scarcely dared to make the trial of serving God. I now earnestly sought the pardon of my sins and strove to give myself entirely to the Lord. But my mind was often in great distress for I did not experience the spiritual ecstasy that I considered would be the evidence of my acceptance with God, and dared not believe myself converted without it. How much I needed instruction concerning the simplicity of faith.  {ST, January 27, 1876 par. 10}
[ST, January 27, 1876 par. 11]          "While bowed at the altar with others who were seeking the Lord, all the language of my heart was, 'Help, Jesus, save me or I perish! I will never cease to entreat till my prayer is heard and my sins forgiven!' I felt my needy, helpless condition as never before. As I knelt and prayed, suddenly my burden left me and my heart was light. At first a feeling of alarm came over me and I tried to resume my load of distress again. It seemed to me that I had no right to feel joyous and happy. But Jesus seemed very near me, I felt able to come to him with all my griefs, misfortunes and trials, even as the needy ones came to him for relief when he was upon earth. There was a surety in my heart that he understood my peculiar trials and sympathized with me. I can never forget this precious assurance of the pitying tenderness of Jesus toward one so unworthy of his notice. I learned more of the divine character of Christ in the short period when bowed among the praying ones than ever before.  {ST, January 27, 1876 par. 11}
[ST, January 27, 1876 par. 12]          "One of the mothers in Israel came to me and said, 'Dear child, have you found Jesus?' I was about to answer, 'Yes,' when she exclaimed, 'Indeed you have, his peace is with you, I can see it in your face!' Again and again I said to myself, 'Can this be religion? Am I not mistaken?' It seemed too much for me to claim, too exalted a privilege. But I felt that the Saviour had blessed me and pardoned my sins, though I was too timid to openly confess it.  {ST, January 27, 1876 par. 12}
[ST, January 27, 1876 par. 13]          "Soon after this the meeting came to a close and we started for home. My mind was full of the sermons, exhortations and prayers we had heard. Everything in nature seemed changed. During the meeting, clouds and rain prevailed a greater part of the time and my feelings had been in harmony with the weather. Now the sun shone bright and clear and flooded the earth with light and warmth. The trees and grass were a fresher green, the sky a deeper blue. The earth seemed to smile under the peace of God. So the rays of the Sun of righteousness had penetrated the clouds and darkness of my mind, and dispelled its gloom.  {ST, January 27, 1876 par. 13}
[ST, January 27, 1876 par. 14]          "It seemed to me that every one must be at peace with God and animated by his Spirit. Everything my eyes rested upon seemed to have undergone a change. The trees were more beautiful, and the birds sang sweeter than ever before; they seemed to be praising the Creator in their songs. I did not care to talk, for fear this happiness might pass away, and I should lose the precious evidence of Jesus' love for me.  {ST, January 27, 1876 par. 14}
[ST, January 27, 1876 par. 15]          "As we neared our home in Portland, we passed men at work upon the street. They were conversing upon ordinary topics with each other, but my ears were deaf to everything but the praise of God, and their words came to me as grateful thanks and glad hosannas. Turning to my mother, I said, 'Why, these men are all praising God, and they haven't been to the camp-meeting.' I did not then understand why the tears gathered in my mother's eyes, and a tender smile lit up her face, as she listened to my simple words, that recalled a similar experience of her own.  {ST, January 27, 1876 par. 15}
[ST, January 27, 1876 par. 16]          "My mother was a great lover of flowers, and took great pleasure in cultivating them, and thus making her home attractive and pleasant for her children. But our garden had never before looked so lovely to me as upon the day of our return. I recognized an expression of the love of Jesus in every shrub, bud, and flower. These things of beauty seemed to speak in mute language of the love of God.  {ST, January 27, 1876 par. 16}
[ST, January 27, 1876 par. 17]          "There was a beautiful pink flower in the garden called the rose of Sharon. I remember approaching it and touching the delicate petals reverently; they seemed to possess a sacredness in my eyes. My heart overflowed with tenderness and love for these beautiful creations of God. I could see divine perfection in the flowers that adorned the earth. God tended them, and his all-seeing eye was upon them. He had, made them and called them good. 'Ah,' thought I, 'If he so loves and cares for the flowers that he has decked with beauty, how much more tenderly will he guard the children who are formed in his image.' I repeated softly to myself, 'I am a child of God, his loving care is around me, I will be obedient and in no way displease him, but will praise his dear name and love him always.'  {ST, January 27, 1876 par. 17}
[ST, January 27, 1876 par. 18]          "My life appeared to me in a different light. The affliction that had darkened my childhood seemed to have been dealt me in mercy for my good, to turn my heart away from the world and its unsatisfying pleasures and incline it towards the enduring attractions of Heaven.  {ST, January 27, 1876 par. 18}
[ST, January 27, 1876 par. 19]          "Soon after our return from the camp-meeting, I, with several others, was taken into the church on probation. My mind was very much exercised on the subject of baptism. Young as I was, I could see but one mode of baptism authorized by the Scriptures, and that was immersion. My sisters tried in vain to convince me that sprinkling was Bible baptism. The Methodist minister consented to immerse the candidates if they conscientiously preferred that method, although he intimated that sprinkling would be equally acceptable with God.  {ST, January 27, 1876 par. 19}
[ST, January 27, 1876 par. 20]          "Finally the day was appointed for us to receive this solemn ordinance. Although usually enjoying, at this time, a great peace, I frequently feared that I was not a true Christian, and was harassed by perplexing doubts as to my conversion. It was a windy day when we, twelve in number, were baptized, walking down into the sea. The waves ran high and dashed upon the shore, but in taking up this heavy cross, my peace was like a river. When I arose from the water, my strength was nearly gone for the power of the Lord rested upon me. I felt that henceforth I was not of this world, but had risen from the watery grave into a newness of life.  {ST, January 27, 1876 par. 20}
[ST, January 27, 1876 par. 21]          "My cousin Hannah made confession of her faith at the same time that I did. She wished to be baptized by immersion, but her father, who was not a Christian, would not consent to this although we urged him to do so. So she knelt before the altar and had a few drops of water sprinkled upon her head. As I witnessed the ceremony, my heart rejoiced that I had not submitted to receive sprinkling for baptism, feeling confident that there was no scripture to sustain it.  {ST, January 27, 1876 par. 21}
[ST, January 27, 1876 par. 22]          "The same day in the afternoon, I was received into the church in full membership. A young woman, arrived at the age of maturity, stood by my side and was also a candidate for admission to the church with myself. My mind was peaceful and happy till I noticed the gold rings glittering upon this sister's fingers, and the large showy ear-rings in her ears. I then observed that her bonnet was adorned with artificial flowers and trimmed with costly ribbons, arranged in bows and puffs. My joy was dampened by this display of vanity in one who professed to be a follower of the meek and lowly Jesus.  {ST, January 27, 1876 par. 22}
[ST, January 27, 1876 par. 23]          "I expected that the minister would give some whispered reproof or advice to this sister, but he was apparently regardless of her showy apparel and no rebuke was administered. We both received the right hand of fellowship. The hand decorated with jewels was clasped by the representative of Christ, and both our names were registered upon the church book."                                                                   J. W.                                                    -    {ST, January 27, 1876 par. 23}
[ST, February 3, 1876 par. 1]       February 3, 1876 MRS. ELLEN G. WHITE.  -  HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         THE RELIGION OF JESUS CHRIST IS WITHIN THE GRASP OF EVEN THE YOUTHFUL MIND WHEN TAUGHT FROM THE PLAIN LETTER OF THE WORD OF GOD. IT IS THEN THAT CHRISTIAN EXPERIENCE APPEARS RATIONAL AND BEAUTIFUL. EXTREMES IN THE CHRISTIAN LIVES OF MANY ARE THE RESULT OF THOSE WRONG TEACHINGS WHICH CLOTHE IN BEWILDERING MYSTERIES THE PURE, SIMPLE AND PLAIN TEACHINGS OF THE BIBLE RELATIVE TO THE WAY OF LIFE.  {ST, February 3, 1876 par. 1}
[ST, February 3, 1876 par. 2]          THE CHRISTIAN WORLD IS CURSED WITH RELIGIOUS FICTION. THIS IS ESPECIALLY EXHIBITED IN SUNDAY-SCHOOL BOOKS WHICH ARE EARLY THROWN INTO THE LAPS OF CHILDREN AS THEIR FIRST SERIES FOR INSTRUCTION. NEXT, AS THEY REACH RIPER YEARS, COME THOSE VOLUMES IN WHICH LEARNED DOCTORS OF DIVINITY PHILOSOPHIZE UPON THE MYSTERIES OF THE "HIDDEN LIFE." THEIR EFFORTS TO MAKE IT APPEAR THAT "ENTIRE CONSECRATION" IS A SECOND GREAT WORK TO SUCCEED JUSTIFICATION, HAS ADDED TO THE GENERAL BEWILDERMENT.  {ST, February 3, 1876 par. 2}
[ST, February 3, 1876 par. 3]          BY THIS TIME THE RELIGION OF THE PLAIN AND HUMBLE TEACHER OF JUDEA, THE MEEK, DYING SACRIFICE OF CALVARY, THE ADORABLE REDEEMER AND PITYING MEDIATOR AT THE FATHER'S RIGHT HAND, IS WRAPPED IN IMPENETRABLE MYSTERY, AND PLACED AT A DIZZY HEIGHT IN THE MINDS OF MOST YOUNG PEOPLE. DESPAIR OF EVER REACHING A LIFE OF HOLINESS AND PERFECT OBEDIENCE SEIZES THEM, FOLLOWED BY A DECIDED DISTASTE FOR WHAT IS SUPPOSED TO BE THE RELIGION OF THE BIBLE. UNDER THESE INFLUENCES AND FALSE IMPRESSIONS THE PATH OF BIBLE HOLINESS IS MADE OBSCURE AND DIFFICULT, AS SEEN IN MRS. WHITE'S EXPERIENCE CONTINUED FROM LAST WEEK:  {ST, February 3, 1876 par. 3}
[ST, February 3, 1876 par. 4]          "I can now look back upon my youthful experience and see how near I came to making a fatal mistake. I had read many of the religious biographies of children who had possessed numberless virtues and lived faultless lives. I had conceived a great admiration for the paragons of perfection there represented. But far from encouraging me in my efforts to become a Christian, these books were as stumbling-blocks to my feet. I despaired of ever attaining to the perfection of the youthful characters in those stories who lived the lives of saints and were free from all the doubts, and sins, and weaknesses under which I staggered.  {ST, February 3, 1876 par. 4}
[ST, February 3, 1876 par. 5]          "Their faultless lives were followed by a premature but happy death, and the biographers tacitly intimated that they were too pure and good for earth, therefore, God in his divine pity had removed them from its uncongenial atmosphere. The similarity of these avowedly true histories seemed to point the fact to my youthful mind, that they really presented a correct picture of a child's Christian life.  {ST, February 3, 1876 par. 5}
[ST, February 3, 1876 par. 6]          "I repeated to myself again and again, 'If that is true, I can never be a Christian. I can never hope to be like those children,' and was driven by this thought to discouragement and almost to despair. But when I learned that I could come to Jesus just as I was, that the Saviour had come to ransom just such unworthy sinners, then light broke upon my darkness, and I could claim the promises of God.  {ST, February 3, 1876 par. 6}
[ST, February 3, 1876 par. 7]          "Later experience has convinced me that these biographies of immaculate children mislead the young. They extol the amiable qualities of their characters, and suppress their faults and failures. If they were represented as struggling with temptations, occasionally vanquished, yet triumphing over their trials in the end, if they were represented as subject to human frailties, and beset by ordinary temptations, then children would see that they had experienced like trials with themselves, yet had conquered through the grace of God. Such examples would give them fresh courage to renew their efforts to serve the Lord, hoping to triumph as those before them had done.  {ST, February 3, 1876 par. 7}
[ST, February 3, 1876 par. 8]          "But the sober realities and errors of the young Christian's life were vigorously kept out of sight, while the virtues were so exaggerated as to lift them from above the common level of ordinary children, who naturally despair of ever reaching such excellence and therefore give up the effort, in many cases, and gradually sink into a state of indifference.  {ST, February 3, 1876 par. 8}
[ST, February 3, 1876 par. 9]          "I again became very anxious to attend school and make another trial to obtain an education. But upon attempting to resume my studies my health rapidly failed, and it became apparent that if I persisted in attending school it would be at the expense of my life. I had found it difficult to enjoy religion in a large female seminary, surrounded by influences calculated to attract the mind and lead it from God.  {ST, February 3, 1876 par. 9}
[ST, February 3, 1876 par. 10]          "I felt a constant dissatisfaction with myself and my Christian attainments, and did not continually realize a lively sense of the mercy and love of God. Feelings of discouragement would come over me, and this caused me great anxiety of mind. I heard much in regard to sanctification, but had no defined idea in regard to it. This blessing seemed away beyond my reach, a state of purity my heart could never know. The manner in which it was preached and taught made it appear a human impossibility.  {ST, February 3, 1876 par. 10}
[ST, February 3, 1876 par. 11]          "In June, 1842, Elder Wm. Miller gave his second course of lectures in the Casco street church, in Portland, I felt it a great privilege to attend these lectures, for I had fallen under discouragements and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. The different denominations, with a very few exceptions, closed the doors of their churches against Elder Miller. Many discourses from the different pulpits sought to expose the alleged fanatical errors of the lecturer. But crowds of anxious listeners attended his meetings while many were unable to enter the house, which was literally packed.  {ST, February 3, 1876 par. 11}
[ST, February 3, 1876 par. 12]          "The congregations were unusually quiet and attentive. His manner of preaching was not flowery or oratorical, but he dealt in plain and startling facts that roused his hearers from the apathy in which they had been locked. He substantiated his statements and theories by Scripture as he progressed. A convincing power attended his words that seemed to stamp them as the language of truth.  {ST, February 3, 1876 par. 12}
[ST, February 3, 1876 par. 13]          "He was courteous and sympathetic. When every seat in the house was full, and the platform and places about the pulpit seemed crowded, I have seen him leave the desk and walk down the aisle, and take some feeble old man or woman by the hand and find a seat for them, then return and resume his discourse. He was indeed rightly called Father Miller, for he had a watchful care over those who came under his ministrations, was affectionate in his manner, of genial and tender heart.  {ST, February 3, 1876 par. 13}
[ST, February 3, 1876 par. 14]          "He was a very interesting speaker, and his exhortations, both to professed Christians and the impenitent, were appropriate and powerful. Sometimes a solemnity so marked as to be painful, pervaded his meetings. A sense of the impending crisis of human events impressed the minds of the listening crowds. Many yielded to the conviction of the Spirit of God. Gray-haired men and aged women, with trembling steps, sought the anxious-seats. Those in the strength of maturity, the youth and children, were deeply stirred. Groans and the voice of weeping and of praising God were mingled together at the altar of prayer.  {ST, February 3, 1876 par. 14}
[ST, February 3, 1876 par. 15]          "I believed the solemn words spoken by the servant of God, and my heart was aggrieved when they were opposed or made the subject of jest. I attended the meetings on Casco street quite frequently, and believed that Jesus was soon to come in the clouds of Heaven; but my great anxiety was to be ready to meet him. My mind constantly dwelt upon the subject of holiness of heart, I longed above all things to obtain this great blessing, and feel that I was entirely accepted of God.  {ST, February 3, 1876 par. 15}
[ST, February 3, 1876 par. 16]          "Among the Methodists I had heard much in regard to sanctification, I had seen people lose their physical strength under the influence of strong mental excitement, and had heard this pronounced to be the evidence of sanctification. But I could not comprehend what was necessary in order to be fully consecrated to God. My Christian friends said to me, 'Believe in Jesus now! Believe that he accepts you now! This I tried to do but found it impossible to believe that I had received a blessing which, it seemed to me, should electrify my whole being. I wondered at my own hardness of heart in being unable to experience the exaltation of spirit that others manifested. It seemed to me that I was different from them, and forever shut out from the perfect joy of holiness of heart.  {ST, February 3, 1876 par. 16}
[ST, February 3, 1876 par. 17]          "My ideas concerning justification and sanctification were confused. These two states were presented to my mind as separate and distinct from each other. Yet I failed to comprehend the difference or understand the meaning of the terms, and all the explanations of the preachers increased my difficulties. I was unable to claim the blessing for myself, and wondered if it was only to be found among the Methodists, and if, in attending the Advent meetings, I was not shutting myself away from that which I desired above all else, the sanctifying Spirit of God.  {ST, February 3, 1876 par. 17}
[ST, February 3, 1876 par. 18]          "Still, I observed that some of those who pretended to be sanctified, manifested a bitter spirit when the subject of the soon coming of Christ was introduced; this did not seem to me a manifestation of the holiness which they professed. I could not understand why ministers from the pulpit should so oppose the doctrine that Christ's second coming as near at hand. Reformation had followed the preaching of this belief and many of the most devoted ministers and laymen had received it as the truth. It seemed to me that those who sincerely loved Jesus would be ready to accept the tidings of his coming, and rejoice that it was near at hand."                                                                    J. W.                                                    -    {ST, February 3, 1876 par. 18}
[ST, February 10, 1876 par. 1]       February 10, 1876 Mrs. Ellen G. White.  -  Her Life, Christian Experience, and Labors.  -         I felt that I could only claim what they called justification. In the word of God I read that without holiness no man should see God. Then there was some higher attainment that I must reach before I could be sure of eternal life. I studied over the subject continually, for I believed that Christ was soon to come, and feared he would find me unprepared to meet him. Words of condemnation rang in my ears day and night, and my constant cry to God was, What shall I do to be saved? In my mind the justice of God eclipsed his mercy and love.  {ST, February 10, 1876 par. 1}
[ST, February 10, 1876 par. 2]          I had been taught to believe in an eternally burning hell, and the horrifying thought was ever before me that my sins were too great to be forgiven, and that I should be forever lost. The frightful descriptions that I had heard of souls lost in perdition sank deep into my mind. Ministers in the pulpit drew vivid pictures of the condition of the damned. They taught that God never proposed to save any but the sanctified. The eye of God was upon us always, every sin was registered and would meet its just punishment. God himself was keeping the books with the exactitude of infinite wisdom, and every sin we committed was faithfully recorded against us.  {ST, February 10, 1876 par. 2}
[ST, February 10, 1876 par. 3]          The devil was represented as eager to seize upon his prey and bear us to the lowest depths of anguish, there to exult over our sufferings in the horrors of an eternally burning hell, where, after the tortures of thousands upon thousands of years, the fiery billows would roll to the surface the writhing victims, who would shriek, "How long, O Lord, how long?" Then the answer would thunder down the abyss, "Through all eternity!" Again the molten waves would engulf the lost, carrying them down into the depths of an ever restless sea of fire.  {ST, February 10, 1876 par. 3}
[ST, February 10, 1876 par. 4]          While listening to these terrible descriptions, my imagination would be so wrought upon that the perspiration would start from every pore, and it was difficult to suppress a cry of anguish, for I seemed to already feel the pains of perdition. Then the minister would dwell upon the uncertainty of life. One moment we might be here, and the next in hell, or one moment on earth, and the next in Heaven. Would we choose the lake of fire and the company of demons, or the bliss of Heaven with angels for our companions. Would we hear the voice of wailing and the cursing of lost souls through all eternity, or sing the songs of Jesus before the throne.  {ST, February 10, 1876 par. 4}
[ST, February 10, 1876 par. 5]          Our Heavenly Father was presented before my mind as a tyrant, who delighted in the agonies of the condemned; not the tender, pitying Friend of sinners who loves his creatures with a love past all understanding, and desires them to be saved in his kingdom.  {ST, February 10, 1876 par. 5}
[ST, February 10, 1876 par. 6]          My feelings were very sensitive. I dreaded giving pain to any living creature. When I saw animals ill-treated my heart ached for them. Perhaps my sympathies were more easily excited by suffering, because I myself had been the victim of thoughtless cruelty, resulting in the injury that had darkened my childhood. But when the thought took possession of my mind that God delighted in the torture of his creatures, who were formed in his image, a wall of darkness seemed to separate me from him. When I reflected that the Creator of the universe would plunge the wicked into hell, there to burn through the ceaseless rounds of eternity, my heart sank with fear, and I despaired that so cruel and tyrannical a being would ever condescend to save me from the doom of sin.  {ST, February 10, 1876 par. 6}
[ST, February 10, 1876 par. 7]          I thought that the fate of the condemned sinner would be mine, to endure the flames of hell forever, even as long as God himself existed. This impression deepened upon my mind until I feared that I should lose my reason. I would look upon the dumb beasts with envy, because they had no soul to be punished after death. Many times the wish arose that I had never been born.  {ST, February 10, 1876 par. 7}
[ST, February 10, 1876 par. 8]          Total darkness settled upon me and there seemed no way out of the shadows. Could the truth have been presented to me as I now understand it, my despondency would have taken flight at once, much perplexity and sorrow would have been spared me. If the love of God had been dwelt upon more and his stern justice less, the beauty and glory of his character would have inspired me with a deep and earnest love for my Creator.  {ST, February 10, 1876 par. 8}
[ST, February 10, 1876 par. 9]          I have since thought that many inmates of the lunatic asylums were brought there by experiences similar to my own. Their tender consciences have been stricken with a sense of sin, and their trembling faith dared not claim the promised pardon of God. They have listened to descriptions of the orthodox hell until it has seemed to curdle the very blood in their veins, and burnt an impression on the tablets of their memory. Waking or sleeping, the frightful picture has ever been before them, until reality has become lost in imagination, and they see only the wreathing flames of a fabulous hell and hear only the shrieking of the damned. Reason has become dethroned and the brain is filled with the wild phantasy of a terrible dream. Those who teach the doctrine of an eternal hell, would do well to look more closely after their authority for so cruel a belief.  {ST, February 10, 1876 par. 9}
[ST, February 10, 1876 par. 10]          I had never prayed in public, and had only spoken a few timid words in prayer-meeting. It was now impressed upon me that I should seek God in prayer at our small social meetings. This I dared not do, fearful of becoming confused, and failing to express my thoughts. But the duty was impressed upon my mind so forcibly that when I attempted to pray in secret I seemed to be mocking God, because I had failed to obey his will. Despair overwhelmed me, and for three long weeks no ray of light pierced the gloom that encompassed me about.  {ST, February 10, 1876 par. 10}
[ST, February 10, 1876 par. 11]          My sufferings of mind were intense. Sometimes for a whole night I would not dare to close my eyes, but would wait until my twin sister was fast asleep, then quietly leave my bed and kneel upon the floor, praying silently with a dumb agony that cannot be described. The horrors of an eternally burning hell were ever before me. I knew that it was impossible for me to live long in this state, and I dared not die and meet the terrible fate of the sinner. With what envy did I regard those who realized their acceptance with God. How precious did the Christian's hope seem to my agonized soul.  {ST, February 10, 1876 par. 11}
[ST, February 10, 1876 par. 12]          I frequently remained bowed in prayer nearly all night, groaning and trembling with inexpressible anguish and hopelessness that passes all description. Lord have mercy! was my plea, and, like the poor publican, I dared not lift my eyes to Heaven but bowed my face upon the floor. I became very much reduced in flesh and strength, yet kept my suffering and despair to myself.  {ST, February 10, 1876 par. 12}
[ST, February 10, 1876 par. 13]          While in this state of despondency, I had a dream that made a powerful impression upon my mind, but in no wise lifted the vail of melancholy that darkened my life. I dreamed that I saw 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 about 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.  {ST, February 10, 1876 par. 13}
[ST, February 10, 1876 par. 14]          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 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.  {ST, February 10, 1876 par. 14}
[ST, February 10, 1876 par. 15]          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 the 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.  {ST, February 10, 1876 par. 15}
[ST, February 10, 1876 par. 16]          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.  {ST, February 10, 1876 par. 16}
[ST, February 10, 1876 par. 17]          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. 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 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 pitifully 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."  {ST, February 10, 1876 par. 17}
[ST, February 10, 1876 par. 18]          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.  {ST, February 10, 1876 par. 18}
[ST, February 10, 1876 par. 19]          Finally we reached the last step and stood before a 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; to no other could belong such a radiant expression of benevolence and majesty. 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.  {ST, February 10, 1876 par. 19}
[ST, February 10, 1876 par. 20]          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 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 a holy reverence and an inexpressible love. 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 it 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 as I went, 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.                                                    -    {ST, February 10, 1876 par. 20}
[ST, February 24, 1876 par. 1]       February 24, 1876 MRS. ELLEN G. WHITE    HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         I now confided all my sorrows and perplexities to my mother. She tenderly sympathized with and encouraged me, advising me to go for counsel to Bro. Stockman who then preached the Advent doctrine in Portland. I had great confidence in him, for he was a devoted servant of Christ. Upon hearing my story, he placed his hands affectionately upon my head, saying with tears in his eyes, "Ellen, you are only a child. Yours is a most singular experience for one of your tender age. Jesus must be preparing you for some special work."  {ST, February 24, 1876 par. 1}
[ST, February 24, 1876 par. 2]         He then told me that even if I were a person of mature years and thus harassed with doubt and despair, he should tell me that he knew there was hope for me, through the love of Jesus. The very agony of mind I had suffered was positive evidence that the Spirit of the Lord was striving with me. He said that when the sinner becomes hardened in guilt he does not realize the enormity of his transgressions, but flatters himself that he is about right and in no particular danger. The Spirit of the Lord leaves him and he becomes careless and indifferent or recklessly defiant. This good man told me of the love of God for his erring children, that instead of rejoicing in their destruction he longed to draw them to himself in simple faith and trust. He dwelt upon the great love of Christ and the plan of redemption.  {ST, February 24, 1876 par. 2}
[ST, February 24, 1876 par. 3]          He spoke of my early misfortune, and said it was indeed a grievous one, but he bade me believe that the hand of a loving Father had not been withdrawn from me; that in the future life, when the mist that then darkened my mind had vanished, I would discern the wisdom of the providence which had seemed so cruel and mysterious. Jesus said to his disciples, "What I do thou knowest not now, but thou shalt know hereafter." In the great future we should no longer see as through a glass darkly, but come face to face with the great beauties of divine love.  {ST, February 24, 1876 par. 3}
[ST, February 24, 1876 par. 4]          "Go free, Ellen," said he with tears in his eyes, "Return to your home trusting in Jesus, for he will not withhold his love from any true seeker." He then prayed earnestly for me, and it seemed that God would certainly regard the prayer of this saint, even if my humble petitions were unheard. I was much relieved in mind. My wretched slavery of doubt and fear departed as I listened to the wise and tender counsel of this teacher in Israel. I went away from his presence comforted and encouraged.  {ST, February 24, 1876 par. 4}
[ST, February 24, 1876 par. 5]          During the few minutes in which I received instruction from Bro. Stockman, I had obtained more knowledge on the subject of God's love and pitying tenderness, than from all the sermons and exhortations to which I had ever listened. I returned home and again went before the Lord, promising to do and suffer any thing he might require of me, if only the smiles of Jesus might illume my heart. The same duty was presented to me that had troubled my mind before, to take up my cross among the assembled people of God. An opportunity was not long wanting; there was a prayer-meeting that evening which I attended.  {ST, February 24, 1876 par. 5}
[ST, February 24, 1876 par. 6]          I bowed trembling during the prayers that were offered. After a few had prayed, I lifted up my voice in prayer before I was aware of it, and, in that moment the precious promises of God appeared to me like so many precious pearls that were to be received only for the asking. As I prayed, the burden and agony of soul that I had endured so long, left me, and the blessing of the Lord descended upon me like the gentle dew. I praised God from the depths of my heart. Everything seemed shut out from me but Jesus and his glory, and I lost consciousness of what was passing around me.  {ST, February 24, 1876 par. 6}
[ST, February 24, 1876 par. 7]          When I again awoke to realization, I found myself cared for in the house of my uncle where we had assembled for the prayer-meeting. Neither my uncle nor aunt enjoyed religion, although the former once made a profession but had since backslidden. I was told that he had been greatly disturbed while the power of God rested upon me in so special a manner, and had walked the floor, sorely troubled and distressed in his mind. When I was first struck down, some of those present were greatly alarmed, and were about to run for a physician, thinking that some sudden and dangerous indisposition had attacked me, but my mother bade them let me alone, for it was plain to her, and to the other experienced Christians, that it was the wondrous power of God that had prostrated me.  {ST, February 24, 1876 par. 7}
[ST, February 24, 1876 par. 8]          The next day I had recovered sufficiently to go home, but a great change had taken place in my mind. It seemed to me that I could hardly be the same person that left my father's house the previous evening. This passage was continually in my thoughts: "The Lord is my shepherd, I shall not want." My heart was full of happiness as I softly repeated these words.  {ST, February 24, 1876 par. 8}
[ST, February 24, 1876 par. 9]          Faith now took possession of my heart. I felt an inexpressible love for God, and had the witness of his Spirit that my sins were pardoned. My views of the Father were changed, I now looked upon him as a kind and tender parent, rather than a stern tyrant compelling men to a blind obedience. My heart went out towards him in a deep and fervent love. Obedience to his will seemed a joy, it was a pleasure to be in his service. My path was radiant before me, no shadow clouded the light that revealed to me the perfect will of God. I felt the assurance of an indwelling Saviour, and realized the truth of what Christ had said: "He that followeth me shall not walk in darkness, but shall have the light of life."  {ST, February 24, 1876 par. 9}
[ST, February 24, 1876 par. 10]          Everything in nature seemed to possess a glory, and seemed to reflect the loving smiles of God. My peace and happiness was in such marked contrast with my former gloom and anguish that it seemed to me as if my soul had been rescued from hell and transported to Heaven. I could even praise God for the misfortune that had been the trial of my life, for it had been the means of concentrating my thoughts upon eternity. Naturally proud and ambitious, I might not have been inclined to give my heart to Jesus had it not been for the sore affliction that had cut me off, in a manner, from the triumphs and vanities of the world.  {ST, February 24, 1876 par. 10}
[ST, February 24, 1876 par. 11]          For six months not a shadow clouded my mind, nor did I neglect one known duty. My whole endeavor was to do the will of God and keep Jesus and Heaven continually in my mind. I was surprised and enraptured with the clear views now presented to my mind of the atonement and the work of Jesus Christ. I will not attempt to farther explain the exercises of my mind, suffice it to say that old things had passed away, and behold, all things had become new. There was not a cloud to mar my perfect bliss. I longed to tell the story of Jesus' love, but felt no disposition to engage in common conversation with any one. My heart was so filled with love to God and the peace that passeth understanding, that I loved to meditate and to pray.  {ST, February 24, 1876 par. 11}
[ST, February 24, 1876 par. 12]          The night after receiving so great a blessing I attended the Advent meeting. When the time arrived for the followers of Christ to speak in his favor, I could not remain silent, but rose and related my experience. Not a thought had entered my mind of what I should say; but the simple story of Jesus' love to me fell from my lips with perfect freedom, and my heart was so happy to be liberated from its thralldom of dark despair that I lost sight of the people about me and seemed to be alone with God. I found no difficulty in expressing my peace and happiness, except for the tears of gratitude that choked my utterance, as I told of the wondrous love that Jesus had shown for me.  {ST, February 24, 1876 par. 12}
[ST, February 24, 1876 par. 13]          Brother Stockman was present. He had so recently seen me in deep despair, and had endeavored to encourage me and inspire me with hope, that the remarkable change in my appearance and feelings touched his heart and he wept aloud, rejoicing with me and praising God for this proof of his tender mercy and loving kindness. My heart was so over-flowing with joy that I wanted to tell others how much the Lord had done for me.  {ST, February 24, 1876 par. 13}
[ST, February 24, 1876 par. 14]          I occasionally attended the Christian church, where Elder Brown was pastor. During a conference meeting I was invited to relate my experience, which was considered a marked one, and I felt not only great freedom of expression, but happiness in telling my simple story of the love of Jesus and the joy of being accepted by God. I told of my wonderful deliverance from the bondage of doubt and despair, and the joy that I experienced in the hope of salvation. As I spoke in simple language with subdued heart and tearful eyes, my soul seemed drawn toward Heaven in an ecstasy of thanksgiving. The melting power of the Lord came upon the assembled people. Many were weeping and others praising God.  {ST, February 24, 1876 par. 14}
[ST, February 24, 1876 par. 15]          Sinners were invited to arise for prayers, and many responded to the call. My heart was so thankful to God for the unspeakable blessing he had given me, that I longed to have others participate in this sacred joy. My mind was deeply interested for those who might be suffering under a sense of the Lord's displeasure and the burden of sin. While relating my experience, I felt that no one could resist the evidence of God's pardoning love that had wrought such a wonderful change in me. The reality of true conversion seemed so plain to me that I felt like helping my young friends into the light, and at every opportunity exerted my influence toward this end.  {ST, February 24, 1876 par. 15}
[ST, February 24, 1876 par. 16]          I arranged meetings with my young friends, some of whom were considerably older than myself, and a few were married persons. A number of them were vain and thoughtless, my experience sounded to them like an idle tale, and they did not heed my entreaties. But I felt that my efforts should never cease till these dear souls, for whom I had so great an interest, yielded to God. I spent several entire nights in earnest prayer for those whom I had sought out and brought together for the purpose of laboring and praying with them.  {ST, February 24, 1876 par. 16}
[ST, February 24, 1876 par. 17]          Some of these had met together with us from curiosity to hear what I had to say, others thought me beside myself to be so persistent in my efforts, especially when they manifested no concern on their own part. But at every one of our little meetings I continued to exhort and pray for each one separately, until my labors were crowned with success, and every one had yielded to Jesus, acknowledging the merits of his pardoning love. Every one was converted to God.  {ST, February 24, 1876 par. 17}
[ST, February 24, 1876 par. 18]          Night after night in my dreams I seemed to be laboring for the salvation of souls. At such times special cases were presented to my mind, which I afterwards sought out and prayed with. In every instance but one these persons yielded themselves to the Lord. Some of our more formal brethren feared that I was too zealous and solicitous for the conversion of souls, but time seemed to me so short that it behooved all who had a hope of a blessed immortality, and looked for the soon coming of Christ, to labor without ceasing for those who were still in their sins and standing on the awful brink of ruin.  {ST, February 24, 1876 par. 18}
[ST, February 24, 1876 par. 19]          True I was very young, but the plan of salvation was so clear to my mind, and my personal experience had been so marked, that, upon carefully considering the matter, I knew it was my duty to continue my efforts for the salvation of precious souls, and to pray and confess Christ at every opportunity. I offered my entire being to the service of my Master. Let come what would, I determined to please God, and live as one who expected the Saviour to come and reward the faithful. I felt like a little child coming to God as to my father and asking him what he would have me to do. Then as my duty was made plain to me, it was my greatest happiness to perform it. Peculiar trials sometimes beset me. Those older in experience than myself endeavored to hold me back and cool the ardor of my faith, but with the smiles of Jesus brightening my life, and the love of God in my heart, I went on my way with a joyful spirit.                                                    -    {ST, February 24, 1876 par. 19}
[ST, March 2, 1876 par. 1]       March 2, 1876 MRS. ELLEN G. WHITE    HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         As I look back upon my early life, and recall my youthful experience, my brother, the confidant of my hopes and fears, the earnest sympathizer with me in my Christian experience, comes to my mind with a flood of tender memories. He was one of those to whom sin presents but few temptations. Naturally devotional, he never sought the society of the young and gay, but chose rather the company of Christians, whose conversation would instruct him in the way of life. His manner was serious beyond his years, he was gentle and peaceful, and his mind was filled with thoughts upon religion. His life was pointed at, by those who knew him, as a pattern to the youth, a living example of the grace and beauty of true Christianity.  {ST, March 2, 1876 par. 1}
[ST, March 2, 1876 par. 2]         My father's family still occasionally attended the Methodist church and also the class-meetings held in private houses. One evening my brother Robert and myself went to class-meeting. The Methodist presiding elder was present. When it came my brother's turn, he spoke with great humility, yet with clearness, of the necessity for a complete fitness to meet our Saviour, when he should come in the clouds of heaven with power and great glory. While speaking, a heavenly light irradiated his usually pale countenance. He seemed to be carried in spirit above present surroundings, and spoke as if in the presence of Jesus. When I was called upon to speak, I arose, free in spirit, with a heart full of love and peace. In my simple way I told the story of my great suffering under the conviction of sin, how that I had at length received the blessing I had sought so long, an entire conformity to the will of God; that I rejoiced in the tidings of the soon coming of my Redeemer to take his children home.  {ST, March 2, 1876 par. 2}
[ST, March 2, 1876 par. 3]          I expected, in my simplicity, that my Methodist brethren and sisters would understand my feelings and rejoice with me. But I was disappointed; several sisters groaned and moved their chairs noisily, turning their backs upon me. I could not think what I had said to offend them. I spoke very briefly, feeling the chilling influence of their disapprobation. After I ceased speaking, Elder B--asked me if it would not be more pleasant to live a long life of usefulness here, doing others good, than for Jesus to come speedily and destroy poor sinners. I replied that I longed for the coming of Jesus. Then sin would have an end, and we should enjoy sanctification forever, with no devil to tempt and lead us astray.  {ST, March 2, 1876 par. 3}
[ST, March 2, 1876 par. 4]          He then inquired if I would not rather die peacefully upon my bed than to pass through the pain of being changed, while living, from mortality to immortality. My answer was that I wished for Jesus to come and take his children; that I was willing to live or die as God willed; that I could easily endure all the pain that could be borne in a moment, in the twinkling of an eye; that I desired the wheels of time to roll swiftly round, and bring the welcome day when these vile bodies should be changed, and fashioned like unto Christ's glorious body. I also stated that when I lived nearest to the Lord, then I most earnestly longed for his appearing. Here some present seemed to be greatly displeased.  {ST, March 2, 1876 par. 4}
[ST, March 2, 1876 par. 5]         When Elder B--addressed others in the class he expressed great joy in anticipating the temporal millennium of a thousand years, when the earth would be filled with the knowledge of the Lord as the waters cover the sea. He longed to see this glorious period ushered in, and appeared to be in an ecstasy over the expected event. After the meeting closed I was conscious of being treated with marked coldness by those who had formerly been kind and friendly to me. My brother and I returned home feeling sad that we should be so misunderstood by our brethren, and that the subject of the near coming of Jesus should awaken such bitter antagonism in their breasts.  {ST, March 2, 1876 par. 5}
[ST, March 2, 1876 par. 6]          Yet we were thankful that we could discern the precious light, and rejoice in looking for the coming of the Lord. On the way we talked seriously concerning the evidences of our new faith and hope. "Ellen," said Robert, "are we deceived? Is this hope of Christ's soon appearing upon earth a heresy, that ministers and professors of religion oppose it so bitterly? They say that Jesus will not come for thousands and thousands of years. If they even approach the truth, then the world cannot come to an end in our day."  {ST, March 2, 1876 par. 6}
[ST, March 2, 1876 par. 7]          I dared not give unbelief a moment's encouragement, but quickly replied, "I have not a doubt but that the doctrine preached by Wm. Miller is the truth. What power attends his words, what conviction is carried home to the sinner's heart."  {ST, March 2, 1876 par. 7}
[ST, March 2, 1876 par. 8]          We talked the matter over candidly, as we walked along, and decided that it was our duty and privilege to look for our Saviour's coming, that it would be safest to make ready for his appearing and be prepared to meet him with joy. If he did come, what would be the prospect of those who were now saying, "My Lord delayeth his coming," and had no desire for his appearance? We wondered how ministers dared to quiet the fears of sinners and backsliders by saying peace, peace, while the message of warning was being given by a few faithful souls all over the land. The period seemed very solemn to us, we felt that we had no time to lose.  {ST, March 2, 1876 par. 8}
[ST, March 2, 1876 par. 9]          Said Robert, " A tree is known by its fruits. What has this belief done for us? It has convinced us that we were not ready for the coming of the Lord, that we must become pure in heart or we cannot meet our Saviour in peace. It has aroused us to seek for new strength and grace from God. What has it done for you, Ellen? Would you be what you are now if you had never heard the doctrine of Christ's soon coming? What hope has inspired your heart, what peace, joy, and love has it given you. And for me, it has done everything. I love Jesus, and all Christians. I love the prayer-meeting. I find great joy in reading my Bible and in prayer. If this precious faith has done so great a work for us, will it not do as much for all those who will believe it, and earnestly long for the appearing of the Lord?"  {ST, March 2, 1876 par. 9}
[ST, March 2, 1876 par. 10]          We both felt strengthened by this conversation, and resolved that we would not be turned from our honest convictions of truth, and the blessed hope of Christ's soon coming in the clouds of heaven. Not long after this we again attended the class-meeting. We really wanted an opportunity to speak of the precious love of God that animated our souls. I wished particularly to tell of the Lord's goodness and mercy to me. So great a change had been wrought in me that it seemed my duty to improve every opportunity of testifying to the unsurpassed love of my Saviour.  {ST, March 2, 1876 par. 10}
[ST, March 2, 1876 par. 11]          When my turn came to speak, I stated the evidences I enjoyed of Jesus' love, and that I looked forward with glad expectation to meeting my Redeemer soon. The belief that Christ's coming was near had stirred my soul to seek most earnestly for the sanctification of the Spirit of God. Here the class-leader interrupted me, saying, "You received sanctification through Methodism, through Methodism, sister, not through an erroneous theory." My heart was full of love and happiness, but I felt that I must confess the truth, that it was not through Methodism my heart had received its new blessing. But by the stirring truths I had heard concerning the personal appearance of Jesus, I had found peace and joy and perfect love. Thus I finished my testimony, the last that I was to bear in class with my Methodist brethren.  {ST, March 2, 1876 par. 11}
[ST, March 2, 1876 par. 12]          Robert then spoke in his meek way, yet in so clear and touching a manner that some wept and were much moved; but others coughed dissentingly and seemed quite uneasy: After leaving the class-room, we again talked over our faith, and marveled that our Christian brethren and sisters could so illy endure to have a word spoken in reference to our Saviour's coming. We thought if they loved Jesus as they should, it would not be so great an annoyance to hear of his second advent, but, on the contrary, they would hail the news with great joy.  {ST, March 2, 1876 par. 12}
[ST, March 2, 1876 par. 13]          We were convinced that we ought no longer to attend the Methodist class-meeting. The hope of the glorious appearing of Christ filled our souls, and would find expression when we rose to speak. This seemed to kindle the ire of those present against the two humble children who dared, in the face of opposition, to speak of the faith that had filled their hearts with peace and happiness. It was evident that we could have no freedom in the class--meeting, for our simple testimony provoked sneers and taunts that reached our ears at the close of the meeting from brethren and sisters whom we had respected and loved.                                                    -    {ST, March 2, 1876 par. 13}
[ST, March 9, 1876 par. 1]       March 9, 1876 MRS. ELLEN G. WHITE    HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         Meetings of the Adventists were held at this time in Beethoven Hall. My father, with his family, attended them quite regularly, for we greatly prized the privilege of hearing the doctrine of Christ's personal and soon appearing upon earth. The period of the second advent was thought to be in the year 1843. The time seemed so short in which souls could be saved, that I resolved to do all that was in my power to lead sinners into the light of truth. But it seemed impossible for me, so young, and in feeble health, to do much in the great work.  {ST, March 9, 1876 par. 1}
[ST, March 9, 1876 par. 2]         There were three sisters of us at home, Sarah, who was several years the oldest, my twin sister Elizabeth, and myself. We talked the matter over among ourselves, and decided to earn what money we could and spend it in buying books and tracts to distribute gratuitously among the people. This was the best we could do, and we did this little gladly. I could earn only twenty-five cents a day, but my dress was plain, I spent nothing for needless ornaments, or ribbons, for vain display appeared sinful in my eyes; so I had ever a little fund in store with which to purchase suitable books. These were placed in the hands of experienced persons to send abroad.  {ST, March 9, 1876 par. 2}
[ST, March 9, 1876 par. 3]          Every leaf of this printed matter seemed precious in my eyes, for they were as messages of light to the world, bidding them to prepare for the great event near at hand. Day after day I have sat in bed propped up with pillows, performing my allotted task with trembling fingers; how carefully would I lay aside the precious bits of silver taken in return, and which was to be expended in reading matter that might enlighten and arouse those who were in darkness. I had no temptation to lay out my earnings for my own personal gratification, for the salvation of souls was the burden of my mind, and my heart ached for those who flattered themselves they were living in security, while the message of warning was being given to the world. My constant thought was, What can I, a child, do to help on the work of God and save poor sinners from destruction.  {ST, March 9, 1876 par. 3}
[ST, March 9, 1876 par. 4]          One day I was listening to a conversion between my mother and a sister, in reference to a discourse which they had recently heard, to the effect that the soul had not natural immortality. Some of the minister's proof texts were repeated. Among them I remember these impressed me very forcibly:  {ST, March 9, 1876 par. 4}
[ST, March 9, 1876 par. 5]          "The soul that sinneth it shall die." "A living dog is better than a dead lion, for the living know that they shall die; but the dead know not anything." "Which in his times he shall show who is the blessed and only Potentate, the King of kings and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto." "To them who by patient continuance in well-doing seek for glory, and honor, and immortality, eternal life." "Why," said my mother, after quoting the foregoing passage, "should they seek for what they already have?"  {ST, March 9, 1876 par. 5}
[ST, March 9, 1876 par. 6]          I listened to these new ideas with an intense and painful interest. When alone with my mother, I inquired if she really believed that the soul was not immortal? Her reply was she feared we had been in error on that subject as well as upon some others."  {ST, March 9, 1876 par. 6}
[ST, March 9, 1876 par. 7]          "But mother," said I, "Do you really believe that the soul sleeps in the grave until the resurrection? Do you think that the Christian, when he dies, does not go immediately to Heaven, nor the sinner to hell?"  {ST, March 9, 1876 par. 7}
[ST, March 9, 1876 par. 8]         She answered, "The Bible gives us no proof that there is an eternally burning hell. If there is such a place, it should be mentioned in the Sacred Book."  {ST, March 9, 1876 par. 8}
[ST, March 9, 1876 par. 9]          "Why, mother!" cried I, in astonishment, "This is strange talk for you! If you believe this strange theory, do not let any one know of it, for I fear that sinners would gather security from this belief and never desire to seek the Lord."  {ST, March 9, 1876 par. 9}
[ST, March 9, 1876 par. 10]          "If this is sound Bible truth," she replied, "instead of preventing the salvation of sinners, it will be a means of winning them to Christ. If the love of God will not induce the rebel to yield, the terrors of an eternal hell will not drive him to repentance. Besides it does not seem a proper way to win souls to Jesus, by appealing to one of the lowest attributes of the mind, abject fear. The love of Jesus attracts, it will subdue the hardest heart."  {ST, March 9, 1876 par. 10}
[ST, March 9, 1876 par. 11]          It was some months after this conversation before I heard of anything farther concerning this doctrine; but I had, during this time, thought much upon the subject. When I heard it preached I believed it to be the truth. From the time that light in regard to the sleep of the dead dawned upon my mind, the mystery that had enshrouded the resurrection vanished, and the great event itself assumed a new and sublime importance. My mind had often been disturbed by its efforts to reconcile the immediate reward or punishment of the dead, with the undoubted fact of a future resurrection and Judgment. If the soul, at death, entered upon eternal happiness or misery, where was the need of a resurrection of the poor mouldered body?  {ST, March 9, 1876 par. 11}
[ST, March 9, 1876 par. 12]          But this new and beautiful faith taught me the reason that inspired writers had dwelt so much upon the resurrection of the body, it was because the entire being was slumbering in the grave. I could now clearly perceive the fallacy of our former position on this question. The confusion and uselessness of a final Judgment, after the souls of the departed had already been judged once and appointed to their lot, was very apparent to me now. I saw that the hope of the bereaved was in looking forward to the glorious day when the Life-giver shall break the fetters of the tomb, and the righteous dead shall arise and leave their prison-house, to be clothed with glorious immortal life.  {ST, March 9, 1876 par. 12}
[ST, March 9, 1876 par. 13]          Our family were all interested in the doctrine of the Lord's soon coming. My father had long been considered one of the pillars of the Methodist church where he lived, and the whole family had been active members, but we made no secret of our new belief, although we did not urge it upon others on inappropriate occasions, or manifest any antagonism toward our church. However, the Methodist minister made us a special visit, and took the occasion to inform us that our faith and Methodism could not agree. He did not inquire our reasons for believing as we did, nor make any reference to the Bible in order to convince us of our error; but he stated that we had adopted a new and strange belief that the Methodist church could not accept.  {ST, March 9, 1876 par. 13}
[ST, March 9, 1876 par. 14]          My father replied that he must be mistaken in calling this a new and strange doctrine, that Christ himself had preached his second advent to his disciples. He had said, "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am there ye may be also."  {ST, March 9, 1876 par. 14}
[ST, March 9, 1876 par. 15]          When he was taken up to Heaven before their eyes and a cloud received him out of their sight, as his faithful followers stood gazing after their vanishing Lord, "Behold, two men stood by them in white apparel; which also said, 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."  {ST, March 9, 1876 par. 15}
[ST, March 9, 1876 par. 16]          "And," said my father, warming with his subject, "the inspired Paul wrote a letter to encourage his brethren in Thessalonica, saying, 'And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.' '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.'"  {ST, March 9, 1876 par. 16}
[ST, March 9, 1876 par. 17]          "This is high authority for our faith. Jesus and his apostles dwell upon the event of the second advent with joy and triumph; and the holy angels proclaim that Christ who has ascended up into Heaven shall come again. This is our offense, believing the word of Jesus and his disciples. This is a very old doctrine, and bears no taint of heresy."  {ST, March 9, 1876 par. 17}
[ST, March 9, 1876 par. 18]          The minister did not attempt to refer to a single text that would prove us in error, but excused himself on the plea of a want of time. He advised us to quietly withdraw from the church and avoid the publicity of a trial. We were aware that others of our brethren were meeting with similar treatment, for a like cause, and we did not wish it understood that we were ashamed to acknowledge our faith, or were unable to sustain it by Scripture; so my parents insisted that they should be acquainted with the reason for this request.  {ST, March 9, 1876 par. 18}
[ST, March 9, 1876 par. 19]          The only answer to this was an evasive declaration that we had walked contrary to the rules of the church, and the best course would be to voluntarily withdraw from it to save a trial. We answered that we preferred a regular trial, and demanded to know what sin was charged to us, as we were conscious of no wrong in looking for and loving the appearing of the Saviour.  {ST, March 9, 1876 par. 19}
[ST, March 9, 1876 par. 20]          Not long after, we were notified to be present at a meeting to be held in the vestry of the church. There were but few present. The influence of my father and his family was such that our opposers had no desire to present our cases before a large number of the congregation. The single charge preferred was that we had walked contrary to their rules. Upon our asking what rules we had violated, it was stated, after a little hesitation, that we had attended other meetings and had neglected to meet regularly with our class. We stated that a portion of the family had been in the country for some time past, that none who remained in the city had been absent from class-meeting more than a few weeks, and they were morally compelled to remain away because the testimonies they bore met with such marked disapprobation. If the hope of their Saviour's soon coming was mentioned, a feeling of displeasure was manifested against them, and they were conscious of arousing a bitter spirit of antagonism. We also reminded them that certain persons who had not attended class-meeting for a year were yet held in good standing.  {ST, March 9, 1876 par. 20}
[ST, March 9, 1876 par. 21]          It was asked if we would confess that we had departed from their rules, and if we would also agree to conform to them in future. We answered that we dared not yield our faith nor deny the sacred truth of God; that we could not forego the hope of the soon coming of our Redeemer; that after the manner which they called heresy we must continue to worship the Lord. My father in his defense received the blessing of God, and we all left the vestry with free spirits and happy in the consciousness of right and the approving smile of Jesus. We felt the assurance that God was on our side, and he was stronger than all that were against us.  {ST, March 9, 1876 par. 21}
[ST, March 9, 1876 par. 22]          The next Sunday, at the commencement of love-feast, Elder B----- read off our names, seven in number, as discontinued from the church. He stated that we were not expelled on account of any wrong or immoral conduct, that we were of unblemished character and enviable reputation; but we had been guilty of walking contrary to the rules of the Methodist church. He also declared that a door was now open and all who were guilty of a similar breach of the rules, would be dealt with in like manner.  {ST, March 9, 1876 par. 22}
[ST, March 9, 1876 par. 23]          At this time there were many in the church who waited for the appearing of the Saviour, and this implied threat was made for the purpose of frightening them into subjection. In some cases this policy brought about the desired result, and the favor of God was sold for a place in the Methodist church. Many believed, but dared not confess their faith lest they should be turned out of the synagogue. But some left soon afterward and joined the company of those who were looking for the Saviour.  {ST, March 9, 1876 par. 23}
[ST, March 9, 1876 par. 24]          At this time the words of the prophet were exceedingly precious: "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."                                                                   -    {ST, March 9, 1876 par. 24}
[ST, March 16, 1876 par. 1]       March 16, 1876 MRS. ELLEN G. WHITE    HER LIFE, CHRISTIAN EXPERIENCE, AND LABORS.  -         For six months not a cloud intervened between me and my Saviour. Whenever there was a proper opportunity I bore my testimony, and was greatly blessed. At times the Spirit of the Lord rested upon me with such power that my strength was taken from me. This was a trial to some who had come out from the formal churches, and remarks were often made that grieved me much. Many could not believe that one could be so overpowered by the Spirit of God as to lose all strength. My position was exceedingly painful. I began to reason with myself whether I was not justified in withholding my testimony in meeting, and thus restrain my feelings when there was such an opposition in the hearts of some who were older in years and experience than myself.  {ST, March 16, 1876 par. 1}
[ST, March 16, 1876 par. 2]         I reasoned that repressing my testimony would not hinder me from faithfully living out my religion. I adopted this plan of silence for a time. I often felt strongly impressed that it was my duty to speak in meeting, but refrained from doing so, and was sensible of having grieved the Spirit of God. Sometimes I even remained away from meetings that I knew would be attended by those who were annoyed by my testimony. I shrank from offending my brethren; but in this I allowed the fear of men to break up that interrupted communion with God which had blessed my heart for so many months.  {ST, March 16, 1876 par. 2}
[ST, March 16, 1876 par. 3]          We had appointed evening prayer-meetings in different localities of the city to accommodate all who wished to attend them. The family who had been most forward in opposing me attended one of these. Upon this occasion, while those assembled were engaged in prayer, the Spirit of the Lord came upon the meeting, and one of the members of this family was prostrated as one dead. His relatives stood weeping around him, rubbing his hands and applying restoratives. At length he gained sufficient strength to praise God, and quieted their fears by shouting with triumph over the marked evidence he had received of the power of the Lord upon him. This young man was unable to return home that night.  {ST, March 16, 1876 par. 3}
[ST, March 16, 1876 par. 4]          This was believed by the family to be a demonstration of the Spirit of God, but did not convince them that it was the same divine power that rested upon me at times, robbing me of my natural strength, and filling my soul with the unbounded peace and love of Jesus. They were free to say that not a doubt could be entertained of my sincerity and perfect honesty, but they considered me deceived in taking that for the power of the Lord which was only the result of my own over-wrought feelings.  {ST, March 16, 1876 par. 4}
[ST, March 16, 1876 par. 5]          My mind was in great perplexity, in consequence of this opposition, and, as the time drew near for our regular meeting, I was in doubt whether or not it was best for me to attend it. For some days previous I had been in great distress on account of the feeling manifested towards me. Finally I decided not to go, and thus escape the criticism of my brethren. In trying to pray I repeated these words again and again, "Lord, what will thou have me to do?" The answer that came to my heart seemed to bid me trust in my Heavenly Father and wait patiently to know his will. I yielded myself to the Lord with the simple trust of a little child, remembering that he had promised that those who follow him shall not walk in darkness.  {ST, March 16, 1876 par. 5}
[ST, March 16, 1876 par. 6]          My duty impelled me to go to the meeting. I went with the full assurance in my mind that all would be well. While we were bowed before the Lord, my heart was drawn out in prayer and filled with a peace that only Christ can give. My soul rejoiced in the love of the Saviour, and my physical strength left me. With child-like faith I could only say, "Heaven is my home, and Christ my Redeemer."  {ST, March 16, 1876 par. 6}
[ST, March 16, 1876 par. 7]          One of the same family whom I have mentioned as being opposed to the manifestations of the power of God upon me, stated on this occasion, that he considered I was under an excitement which he thought it my duty to resist, but instead of doing so he thought I encouraged it, as a mark of God's favor. His doubts and opposition did not affect me at this time, for I seemed shut in with the Lord, and lifted above all outward influence. But he had scarcely stopped speaking when a strong man, a devoted and humble Christian, was struck down by the power of God before his eyes, and the room was filled with the Holy Spirit.  {ST, March 16, 1876 par. 7}
[ST, March 16, 1876 par. 8]          Upon recovering sufficiently, I was very happy in bearing my testimony for Jesus, and in telling of his love for me. I confessed my lack of faith in the promises of God, and that I had checked the promptings of his Spirit from fear of men, but that, notwithstanding my distrust, he had bestowed upon me unlooked for evidence of his love and sustaining grace. H----- P-----, the brother who had opposed me, rose, and with many tears, confessed his error in regard to me, that his feelings had been all wrong. He humbly asked my forgiveness. Said he, "Sister Ellen, I will never again lay a straw in your way. God has shown me the coldness and stubbornness of my heart, and he has broken it by the evidence of his power. I have been very wrong. When sister Ellen seemed so happy I would think, Why don't I feel like that? Why don't brother R----- receive some such evidence? for I felt that he was a devoted Christian, yet no such power had fallen upon him. I offered a silent prayer that, if this was the holy influence of God, brother R----- might experience it this evening.  {ST, March 16, 1876 par. 8}
[ST, March 16, 1876 par. 9]          "Almost as the desire went up from my heart, brother R----- fell, prostrated by the power of God, crying, 'Let the Lord work!' My heart is convinced that I have been warring against the Holy Spirit, but I will grieve it no more by stubborn unbelief. Welcome, light! Welcome, Jesus! I have been backslidden and hardened, feeling offended if any one praised God and manifested a fullness of joy in his love; but now my feelings are changed, my opposition is at an end, Jesus has opened my eyes, and I may yet shout his praises myself. I have said bitter and cutting things of sister Ellen, that I sorrow over now, and pray for her forgiveness as well as all who are present."  {ST, March 16, 1876 par. 9}
[ST, March 16, 1876 par. 10]          Brother R----- then bore his testimony. His face was lighted with the glory of Heaven, as he praised the Lord for the wonders he had wrought that night. Said he, "This place is awfully solemn because of the presence of the Most High. Sister Ellen, in future you will have our help and sustaining sympathies, instead of the cruel opposition that has been shown you. We have been blind to the manifestations of God's Holy Spirit."  {ST, March 16, 1876 par. 10}
[ST, March 16, 1876 par. 11]          There had never been a question as to my perfect sincerity, but many had thought me young and impressible, and that it was my duty to restrain my feelings, which they regarded as the effect of excitement. But all the opposers were now brought to see their mistake and confess that the work was indeed of the Lord. In a prayer-meeting soon after, H----- P-----, the brother who had confessed that he was wrong in his opposition, experienced the power of God in so great a degree that his countenance shone with a heavenly light, and he fell helpless to the floor. When his strength returned, he again acknowledged that he had been ignorantly warring against the Spirit of the Lord in cherishing the feeling he had against me.  {ST, March 16, 1876 par. 11}
[ST, March 16, 1876 par. 12]          In another prayer-meeting still another member of the same family was exercised in a similar manner and bore the same testimony. A few weeks after, while the large family of brother P----- were engaged in prayer at their own house, the Spirit of God swept through the room and prostrated the kneeling suppliants. My father came in soon after and found them all, both parents and children, helpless under the power of the Lord.  {ST, March 16, 1876 par. 12}
[ST, March 16, 1876 par. 13]          Cold formality began to melt before the mighty influence of the Most High. All who had opposed me, confessed that they had grieved the Holy Spirit by so doing, and they united in sympathy with me and in love for the Saviour. My heart was glad that divine mercy had smoothed the path for my feet to tread, and rewarded my faith and trust so bounteously. Unity and peace now dwelt among our people who were looking forward toward the coming of the Lord.                                                    -    {ST, March 16, 1876 par. 13}
[ST, March 23, 1876 par. 1]       March 23, 1876 Mrs. Ellen G. White.  -  Her Life, Christian Experience and Labors.  -         How carefully and tremblingly did we approach the time of expectation. We sought, as a people, with solemn earnestness to purify our lives that we might be ready to meet the Saviour at his coming. Notwithstanding the opposition of ministers and churches, Beethoven Hall, in the city of Portland, was nightly crowded, and especially was there a large congregation on Sundays. Elder Stockman was a man of deep piety. He was in feeble health, yet when he stood before the people he seemed to be lifted above physical infirmity, and his face was lighted with the consciousness that he was teaching the sacred truth of God.  {ST, March 23, 1876 par. 1}
[ST, March 23, 1876 par. 2]          There was a solemn, searching power in his words that struck home to many hearts. He sometimes expressed a fervent desire to live until he should welcome the Saviour coming in the clouds of heaven. Under his ministration, the Spirit of God convicted many sinners, and brought them into the fold of Christ. Meetings were still held at private houses in different parts of the city with the best results. Believers were encouraged to work for their friends and relatives, and conversions were multiplying day by day.  {ST, March 23, 1876 par. 2}
[ST, March 23, 1876 par. 3]          In the district where my father's family properly belonged, these evening meetings were held at the house of a sea-captain. He made no profession of religion, but his wife was a sincere lover of the truth. Finally the captain became convicted through the influence of the meetings, professed Christ and embraced the belief that he was soon coming to the world.  {ST, March 23, 1876 par. 3}
[ST, March 23, 1876 par. 4]          All classes flocked to the meetings at Beethoven Hall. Rich and poor, high and low, ministers and laymen were all, from various causes, anxious to hear for themselves the doctrine of the second advent. The crowd was such that fears were expressed that the floor might give way beneath its heavy load; but the builder, upon being consulted, quieted such apprehensions and established confidence in regard to the strength of the building.  {ST, March 23, 1876 par. 4}
[ST, March 23, 1876 par. 5]          Many came who, finding no room to stand, went away disappointed. The order of the meetings was simple; usually a short and pointed discourse was given, then liberty was granted for general exhortation. There was usually the most perfect stillness possible for so large a crowd. The Lord held the spirit of opposition in check, while his servants explained the reasons of their faith.  {ST, March 23, 1876 par. 5}
[ST, March 23, 1876 par. 6]          Sometimes the instrument was feeble but the Spirit of God gave weight and power to his truth. The presence of the holy angels was felt in the assembly, and numbers were daily being added to the little band of believers.  {ST, March 23, 1876 par. 6}
[ST, March 23, 1876 par. 7]          On one occasion, while Elder Stockman was preaching, Elder Brown, a Christian Baptist minister, whose name has been mentioned before in this narrative, was sitting in the desk listening to the sermon with intense interest. He became deeply moved, suddenly his countenance grew pale as the dead, he reeled in his chair, and Elder Stockman caught him in his arms just as he was falling to the floor, and laid him on the sofa behind the desk, where he lay powerless until the discourse was finished.  {ST, March 23, 1876 par. 7}
[ST, March 23, 1876 par. 8]          He then arose, his face still pale, but shining with light from the Son of righteousness, and gave a very impressive testimony. He seemed to receive holy unction from above. He was usually slow of speech, with a solemn manner, entirely free from excitement. But on this occasion, his solemn, measured words carried with them a new power, as he warned sinners and his brother ministers to put away unbelief, prejudice and cold formality, and, like the noble Bereans, search the sacred writings, comparing scripture with scripture to ascertain if these things are not true. He entreated the ministers present not to feel themselves injured by the direct and searching manner in which Elder Stockman had presented the solemn subject that interested all minds.  {ST, March 23, 1876 par. 8}
[ST, March 23, 1876 par. 9]          Said he, "We want to reach the people, we want sinners to be convicted and become truly repentant to God before it is too late for them to be saved, lest they shall take up the lamentation, "The harvest is past, the summer is ended, and we are not saved." Brethren in the ministry say that our arrows hit them, will they please stand aside from between us and the people, and let us reach the hearts of sinners? If they make themselves a target for our aim they have no reason to complain of the wounds they receive. Stand aside brethren and you will not get hit!"  {ST, March 23, 1876 par. 9}
[ST, March 23, 1876 par. 10]          He related his own experience with such simplicity and candor, that many who had been greatly prejudiced were affected to tears. The Spirit of God was felt in his words and seen upon his countenance. With a holy exaltation he boldly declared that he had taken the Word of God as his counsellor, that his doubts had been swept away and his faith confirmed. With sanctified earnestness he invited his brother ministers, church-members, sinners and infidels to examine the Bible for themselves and let no man turn them from their purpose of ascertaining what was the truth.  {ST, March 23, 1876 par. 10}
[ST, March 23, 1876 par. 11]          Elder Brown neither then nor afterwards severed his connection with the Christian Baptist church, but was looked upon with great reverence and respect by his people. After he finished speaking, those who desired the prayers of the people of God were invited to rise. Hundreds responded to the call. The sea-captain who had been recently converted, sprang to his feet with tears raining down his cheeks. He was unable to express his feelings in words, and stood for a moment the picture of mute thanksgiving; then he involuntarily raised his hat, and swung it above his head with the free movement of an old sailor, and in the abandonment of his joy, shouted, "Hurrah for God! I've enlisted in his crew, he is my captain! Hurrah for Jesus Christ!" He sat down overpowered by the intensity of his emotions, his face glowing with the radiance of love and peace.  {ST, March 23, 1876 par. 11}
[ST, March 23, 1876 par. 12]          His singular testimony, so characteristic of the bluff mariner, was not received with laughter, for the Spirit of God that animated the speaker lent his extraordinary words a strange solemnity that was felt through all that dense crowd.  {ST, March 23, 1876 par. 12}
[ST, March 23, 1876 par. 13]          Others followed with their testimonies. The voice of Bro. Abbot rung through the hall in notes of warning to the world. He repeated the evidences of the soon coming of Christ, and in sacred silence that vast crowd listened to his stirring words. The Holy Spirit rested upon the assembly. Heaven and earth seemed to approach each other. The meeting lasted until a late hour of the night. The power of the Lord was felt upon young, old, and middle aged. Some Methodists and Baptists who were present seemed to fully unite with the spirit of the meeting.  {ST, March 23, 1876 par. 13}
[ST, March 23, 1876 par. 14]          As we returned to our homes by various ways, a voice praising God would reach us from one direction, and, as if in response, voices from another and still another quarter, shouted, "Glory to God, the Lord reigneth!" Men sought their homes with praises upon their lips, and the glad sound rang out upon the still night air. No one who attended these meetings can ever forget those scenes of deepest interest.  {ST, March 23, 1876 par. 14}
[ST, March 23, 1876 par. 15]          Those who sincerely love Jesus can appreciate the feelings of those who watched with the most intense interest for the coming of their Saviour. The point of expectation was nearing. The time when we hoped to meet him was close at hand. We approached this hour with a calm solemnity. The true believers rested in a sweet communion with God, an earnest of the peace that was to be theirs in the bright hereafter. Those who experienced this hope and trust can never forget those precious hours of waiting.  {ST, March 23, 1876 par. 15}
[ST, March 23, 1876 par. 16]          Worldly business was for the most part laid aside for a few weeks. We carefully scrutinized every thought and emotion of our hearts as if upon our death-beds and in a few hours to close our eyes forever upon earthly scenes. There was no making of "ascension robes" for the great event; we felt the need of internal evidence that we were prepared to meet Christ, and our white robes were purity of soul, character cleansed from sin by the atoning blood of our Saviour.  {ST, March 23, 1876 par. 16}
[ST, March 23, 1876 par. 17]          But the time of expectation passed. This was the first close test brought to bear upon those who believed and hoped that Jesus would come in the clouds of heaven. The disappointment of God's waiting people was great. The scoffers were triumphant and winning the weak and cowardly to their ranks. Some who had appeared to possess true faith seemed to have been influenced only by fear, and now their courage returned with the passing of the time and they boldly united with the scoffers declaring they had never been duped to really believe the doctrine of Miller, who was a mad fanatic. Others, naturally yielding or vacillating, quietly deserted the cause. I thought if Christ had surely come, what would have become of these weak and changing ones? Where would have been their robes of righteousness? They professed to love and long for the coming of Jesus, but when he failed to appear they seemed greatly relieved and went back to a state of carelessness and disregard of true religion.  {ST, March 23, 1876 par. 17}
[ST, March 23, 1876 par. 18]          We were perplexed and disappointed, yet we did not renounce our faith. Many still clung to the hope that Jesus would not long delay his coming; the Word of the Lord was sure, it could not fail. We felt that we had done our duty, we had lived up to our precious faith, we were disappointed but not discouraged; the signs of the times denoted that the end of all things was near at hand, we must watch and hold ourselves in readiness for the coming of the Master at any time. We must wait with hope and trust, not neglecting the assembling of ourselves together for instruction, encouragement and comfort, that our light might shine forth into the darkness of the world.                                                    -    {ST, March 23, 1876 par. 18}
[ST, March 30, 1876 par. 1]       March 30, 1876 Mrs. Ellen G. White.    Her Life, Christian Experience and Labors.  -         Wm. Miller's calculation of the time was so simple and plain that even the children could understand it. From the date of the decree of the King of Persia, found in Ezra 7, which was given in 457 before Christ, the 2300 years of Daniel 8:14 must terminate with 1843. Accordingly we looked to the end of this year for the coming of the Lord. We were sadly disappointed when the year entirely passed away and the Saviour had not come.  {ST, March 30, 1876 par. 1}
[ST, March 30, 1876 par. 2]          It was not at first perceived that if the decree did not go forth at the beginning of the year 457 B.C. the 2300 years would not be completed at the close of 1843. But it was ascertained that the decree was given near the close of the year 457, B.C., and therefore the prophetic period must reach to the fall of the year 1844. Therefore the vision of time did not tarry, though it had seemed to do so. We learned to rest upon the language of the prophet, "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."  {ST, March 30, 1876 par. 2}
[ST, March 30, 1876 par. 3]          God tested and proved his people by the passing of the time in 1843. The mistake made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, with the waiting people of God, were in a common error on the question of time.  {ST, March 30, 1876 par. 3}
[ST, March 30, 1876 par. 4]          We fully believe that God, in his wisdom, designed that his people should meet with a disappointment, which was well calculated to reveal hearts and develop the true characters of those who had professed to look for and rejoice in the coming of the Lord. Those who embraced the first angel's message (See Revelation 14:6, 7) through fear of the wrath of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of Heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.  {ST, March 30, 1876 par. 4}
[ST, March 30, 1876 par. 5]          Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered, and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth.  {ST, March 30, 1876 par. 5}
[ST, March 30, 1876 par. 6]          Our hopes now centered on the coming of the Lord in 1844. This was also the time for the message of the second angel, who, flying through the midst of heaven, cried, "Babylon is fallen, is fallen, that great city!" Many left the churches in obedience to the message of the second angel. Near its close the Midnight Cry was given, "Behold, the bridegroom cometh, go ye out to meet him!" In every part of the land light was being given concerning this message, and the cry aroused thousands. It went from city to city, from village to village, and into the remote country regions. It reached the learned and talented, as well as the obscure and humble.  {ST, March 30, 1876 par. 6}
[ST, March 30, 1876 par. 7]          This was the happiest year of my life. My heart was full of glad expectation. I felt great pity and anxiety for those who were in discouragement and had no hope in Jesus. As a people, we united in earnest prayer for true inward experience and the unmistakable evidence of our acceptance with God.  {ST, March 30, 1876 par. 7}
[ST, March 30, 1876 par. 8]          We needed unbounded patience, for the scoffers were many. We were frequently greeted by scornful allusions to our former disappointment. "You are not gone up yet; when do you expect to go up?" and similar sarcasms were often vented upon us by our worldly acquaintances, and even by some professed Christians, who accepted the Bible yet failed to learn its great and important truths. Their blinded eyes seemed to see but a vague and distant meaning in the solemn warning that "God hath appointed a day in the which he will judge the world," and that the saints will be caught up together to meet the Lord in the air.  {ST, March 30, 1876 par. 8}
[ST, March 30, 1876 par. 9]          The formal churches used every means to prevent the belief in Christ's soon coming from spreading. No liberty was granted in their meetings to those who dared to mention a hope of the soon coming of Christ. Professed lovers of Jesus scornfully rejected the tidings that their best friend was soon to visit them. They were excited and angered against those who proclaimed the news of his coming and rejoiced that they should speedily behold him in his glory.  {ST, March 30, 1876 par. 9}
[ST, March 30, 1876 par. 10]          Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself. He had said to his disciples, "Ask, and ye shall receive." I firmly believed that whatever I asked in accordance with the will of God would certainly be granted to me. I sank in humility at the feet of Jesus with my heart in harmony with the divine will.  {ST, March 30, 1876 par. 10}
[ST, March 30, 1876 par. 11]          I often visited families and engaged in earnest prayer with those who were oppressed by fears and despondency. My faith was so strong that I never doubted for a moment that God would answer my prayers, and without a single exception the blessing and peace of Jesus rested upon us in answer to our humble petitions, and the hearts of the despairing ones were made joyful by light and hope.  {ST, March 30, 1876 par. 11}
[ST, March 30, 1876 par. 12]          With diligent searching of hearts and humble confessions we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another. We assembled in the orchards and groves to commune with God and offer up our petitions to him, feeling more nearly in his presence when surrounded by his natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.  {ST, March 30, 1876 par. 12}
[ST, March 30, 1876 par. 13]          My health was very poor, my lungs were seriously affected, and my voice failed me. The Spirit of God often rested upon me with great power and my frail body could scarcely endure the weight of glory that flooded my soul. The name of Jesus filled me with rapture, I seemed to breathe in the atmosphere of Heaven. I rejoiced in the prospect of soon meeting my Redeemer and living in the light of his countenance forever.  {ST, March 30, 1876 par. 13}
[ST, March 30, 1876 par. 14]          The waiting people of God approached the hour when they fondly hoped their joy would be complete in the coming of the Saviour. But the time again passed unheralded by the advent of Jesus. Mortality still clung to us, the effects of the curse were all around us. It was hard to take up the vexing cares of life that we thought had been laid down forever. It was a bitter disappointment that fell upon the little flock whose faith had been so strong and whose hope had been so high. But we were surprised that we felt so free in the Lord, and were so strongly sustained by his strength and grace.  {ST, March 30, 1876 par. 14}
[ST, March 30, 1876 par. 15]          The experience of the former year was, however, repeated to a greater extent. A large class 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 built their faith upon the evidence of others and not upon the Word of God were now as ready to exchange their views again. The hypocrites, who had hoped to deceive the Almighty as well as themselves, with their counterfeit penitence and devotion, now felt relieved from impending danger, and launched into open opposition to the cause they had lately professed to love.  {ST, March 30, 1876 par. 15}
[ST, March 30, 1876 par. 16]          The weak and the wicked 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 would remain the same for thousands of years. This second great test revealed a mass of worthless drift that had been drawn into the strong current of the Advent faith, and been borne along for a time with the true believers and earnest workers.  {ST, March 30, 1876 par. 16}
[ST, April 20, 1876 par. 1]       April 20, 1876 Christian Watchfulness.  -  By Mrs. E. G. White.  -         We are living in the last days. John exclaims: "Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you having great wrath, because he knoweth that he hath but a short time." Jesus Christ is the only refuge in these perilous times. Satan is at work in secrecy and darkness. Cunningly he draws away the followers of Christ from the cross, and brings them into self-indulgence and wickedness.  {ST, April 20, 1876 par. 1}
[ST, April 20, 1876 par. 2]          Satan is opposed to everything that will strengthen the cause of Christ and weaken his own power. He is diligently laying plans to undermine the work of God. He never rests for a moment when he sees that the right is gaining the ascendency. He has legions of evil angels that he sends to every point where light from Heaven is shining upon the people. Here he stations his pickets to seize every unguarded man, woman, or child, and pass them over to his service.  {ST, April 20, 1876 par. 2}
[ST, April 20, 1876 par. 3]          It is Satan's plan to weaken the faith of God's people in the testimonies. Next follows skepticism in regard to the vital points of our faith, the pillars of our position, then doubt as to the Holy Scriptures, and then the downward march to perdition. When the testimonies, once believed, are doubted, and given up, Satan knows the deceived ones will not stop at this, but he redoubles his efforts till he launches them into open rebellion, which becomes incurable and ends in destruction.  {ST, April 20, 1876 par. 3}
[ST, April 20, 1876 par. 4]          Very many do not realize that God holds them accountable for every advantage gained by the foe who is admitted to the fort. The desolation and ruin following lays at the door of the unfaithful sentinels, who, by their neglect, become agents in the hands of the adversary to win souls to destruction. Men professing this faith should seek wisdom and guidance of God and not trust in their own judgment and knowledge. They should, like Solomon, earnestly pray for faith and light, and he will give them freely of his abundant supply.  {ST, April 20, 1876 par. 4}
[ST, April 20, 1876 par. 5]          God would have his work done intelligently, not in a hap-hazard manner. He would have it done with faith and careful exactitude, that he may place the sign of his approval upon it. Those who love him and walk with fear and humility before him, he will bless, and guide, and connect them with Heaven. If the workers rely upon him he will give them wisdom and correct their infirmities, so that they will be able to do the work of the Lord with perfection.  {ST, April 20, 1876 par. 5}
[ST, April 20, 1876 par. 6]          Our good works alone will not save any of us, but we cannot be saved without good works. And after we have done all that we can do, in the name and strength of Jesus we are to say, "We are unprofitable servants." We are not to think we have made great sacrifices and should receive great reward for our feeble services.  {ST, April 20, 1876 par. 6}
[ST, April 20, 1876 par. 7]          We must put on the armor and be prepared to successfully resist all the attacks of Satan. His malignity and cruel power is not sufficiently estimated. When he finds himself foiled upon one point, he assumes new ground and fresh tactics, and tries again, working wonders in order to deceive and destroy the children of men. The youth should be carefully warned against his power, and patiently and prayerfully directed how to endure the trials sure to come upon them in this life. They should be led to cling to the Word of God and give attention to counsel and advice.  {ST, April 20, 1876 par. 7}
[ST, April 20, 1876 par. 8]          The Saviour of the world offers to the erring the gift of eternal life. He watches for a response to his offers of love and forgiveness with a more tender compassion than that which moves the heart of an earthly parent to forgive a wayward, repenting, suffering son. He cries after the wanderer, Return unto me and I will return unto you. If the sinner still refuses to heed the voice of mercy which calls after him with tender, pitying love, his soul will be left in darkness.  {ST, April 20, 1876 par. 8}
[ST, April 20, 1876 par. 9]          But if he neglects the opportunity presented him and goes on in his evil course, the wrath of God will, in an unexpected moment, break forth upon him. Those who, being often reproved, harden their hearts, shall be suddenly destroyed, and that without remedy. The fear of the Lord is the beginning of wisdom. It lays at the foundation of a proper education. Those who, having a favorable opportunity, have failed to learn this first great lesson, are not only disqualified for service in the cause of God, but are a positive injury to the community in which they live.  {ST, April 20, 1876 par. 9}
[ST, April 20, 1876 par. 10]          Living faith in the merits of a crucified Redeemer will carry men through the fiery furnace of affliction and trial. The form of the Fourth will be with them in the fierce heat of the furnace, which will not leave even the smell of fire upon their garments. Children should be encouraged to become Bible students and have firm religious principles that will stand the test of the perils sure to be experienced by all those who live upon earth during the last days, in the closing history of the world.  {ST, April 20, 1876 par. 10}
[ST, April 20, 1876 par. 11]          In this sinful world of ours, truth and falsehood are so mixed that one is not always clearly discerned from the other. But why has one who professes the truth so little strength? Because he understands not his own ignorance and his own weakness. If he knew this, if he was distrustful of himself, he would feel the importance of Divine help to preserve him from the wiles of the enemy.  {ST, April 20, 1876 par. 11}
[ST, April 20, 1876 par. 12]          We need to be active, working Christians, unselfish in heart and life, having an eye single to the glory of God. Oh! what wrecks of weakness we meet everywhere! Silent lips, and fruitless lives! This is the result of falling under temptation. Nothing mars the peace of the soul like sinful unbelief.  {ST, April 20, 1876 par. 12}
[ST, April 20, 1876 par. 13]          Christ asks for all. It will not do to withhold anything. He has purchased us with an infinite price, and he requires that all we have shall be yielded to him a willing offering. If we are fully consecrated to him in heart and life, faith will take the place of doubts, and confidence the place of distrust and unbelief.                                                    -    {ST, April 20, 1876 par. 13}
[ST, April 20, 1876 par. 1]       April 20, 1876 Mrs. Ellen G. White.    Her Life, Christian Experience, and Labors.  -         We were disappointed but not disheartened. We resolved to submit patiently to the process of purifying that God deemed needful for us; to refrain from murmuring at the trying ordeal by which the Lord was purging us from the dross and refining us like gold in the furnace. We resolved to wait with patient hope for the Saviour to redeem his tried and faithful ones.  {ST, April 20, 1876 par. 1}
[ST, April 20, 1876 par. 2]          We believe that the preaching of definite time was of God. It was this that led men to search the Bible diligently, discovering truths they had not before perceived. Jonah was sent of God to proclaim in the streets of Nineveh that within forty days the city would be overthrown; but God accepted the humiliation of the Ninevites and extended their period of probation. Yet the message that Jonah brought was sent of God, and Nineveh was tested according to his will. The world looked upon our hope as a delusion and our disappointment its consequent failure, but though we were mistaken in the event that was to occur at that period, there was no failure in reality of the vision that seemed to tarry.  {ST, April 20, 1876 par. 2}
[ST, April 20, 1876 par. 3]          The words of the Saviour in the parable of the wicked servant applies very forcibly to those who ridicule the near coming of the Son of man. "But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the men servants and maidens, and to eat and drink, and to be drunken; the lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers."  {ST, April 20, 1876 par. 3}
[ST, April 20, 1876 par. 4]          We found everywhere the scoffers which Peter says shall come in the last days, "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." But those who had looked for the coming of the Lord were not without comfort, they had obtained valuable knowledge in the searching of the Word. The plan of salvation was plainer to their understanding. Every day they discovered new beauties in its sacred pages and a wonderful harmony running through all, one scripture explaining another and no word used in vain.  {ST, April 20, 1876 par. 4}
[ST, April 20, 1876 par. 5]          Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem they expected him to be crowned king. The people flocked from all the region about and cried, "Hosanna to the Son of David!" And Jesus, when the priests and elders besought him to still the multitude, declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David's throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were drowned in bitter disappointment, and the darkness of death closed about them.  {ST, April 20, 1876 par. 5}
[ST, April 20, 1876 par. 6]          Yet Christ was true to his promises. Sweet was the consolation he gave his people, rich the reward of the true and faithful.  {ST, April 20, 1876 par. 6}
[ST, April 20, 1876 par. 7]          Wm. Miller and those who were in union with him supposed that the cleansing of the sanctuary, spoken of in Daniel 8:14, meant the purifying of the earth prior to its becoming the abode of the saints. This was to take place at the advent of Christ, therefore we looked for that event at the end of the 2300 days, or years. But after our disappointment the Scriptures were carefully searched with prayer and earnest thought, and after a period of suspense as to our true position, light poured in upon our darkness; doubt and uncertainty was swept away.  {ST, April 20, 1876 par. 7}
[ST, April 20, 1876 par. 8]          Instead of the prophecy of Daniel 8:14 referring to the purifying of the earth, it was now plain that it pointed to the closing work of our High Priest in Heaven, the finishing of the atonement, and the preparing of the people to abide the day of his coming.  {ST, April 20, 1876 par. 8}
[ST, April 20, 1876 par. 9]          I might give a more detailed explanation of the passing of the time as considered in the light of prophecy, but it is not in the legitimate province of these articles to do so. I merely designed to give as brief an account as possible of these important events with which my life was so closely interwoven that they cannot consistently be omitted from these pages. I would, however, refer those readers who desire further information, to works on this subject, published at the Signs Office.  {ST, April 20, 1876 par. 9}
[ST, April 20, 1876 par. 10]          I now return to my personal history from which I have necessarily digressed:  {ST, April 20, 1876 par. 10}
[ST, April 20, 1876 par. 11]          After the passing of the time in 1844, my health rapidly failed, I could only speak in a whisper or broken tone of voice. One physician stated that my disease was dropsical consumption, he pronounced my right lung decayed and the left one considerably diseased, while the heart was seriously affected. He thought that I could live but a short time, and might die suddenly at any time. It was very difficult for me to breathe when lying down, and at night I was bolstered in almost a sitting posture, and was frequently wakened by coughing and bleeding at the lungs.  {ST, April 20, 1876 par. 11}
[ST, April 20, 1876 par. 12]          About this time, while visiting a dear sister in Christ, whose heart was knit with mine, the first vision was given to me. There were but five of us, all women, kneeling quietly in the morning at the family altar, when this event transpired. Space forbids me from entering into a detailed account of the wonders of these visions, which would of themselves, fill volumes; but when the book is published, of which these hasty articles will be the basis, it will contain a full relation of the views that God has seen fit to reveal to me. In order to record in these sketches some of the most stirring incidents in my busy life, I shall be obliged to pass lightly over, or altogether omit a great share of that which would no doubt be of great interest to the readers. Many facts for which there is not room in the columns of this paper will soon appear in the volume of my life spoken of above.  {ST, April 20, 1876 par. 12}
[ST, April 20, 1876 par. 13]          I related this vision to the believers in Portland, who had full confidence that these manifestations were of God. A power attended them that could only emanate from the divine. A solemn sense of eternal interests was constantly upon me. An unspeakable awe filled me, that I, so young and feeble, should be chosen as the instrument by which God would give light to his people. While under the power of the Lord I was so inexpressibly happy, seeming to be surrounded by radiant angels in the glorious courts of Heaven, where all is peace and joy, that it was a sad and bitter change to wake up to the unsatisfying realities of mortal life.  {ST, April 20, 1876 par. 13}
[ST, April 20, 1876 par. 14]          In a second vision, which soon followed the first, I was shown the trials through which I must pass, and that it was my duty to go and relate to others the things that God had revealed to me. It was shown me that my labors would meet with great opposition, and that my heart would be wrought with anguish, but that the grace of God would be sufficient to sustain me through all. The teaching of this vision troubled me exceedingly, for it pointed that my duty was to go out among the people and teach the truth.  {ST, April 20, 1876 par. 14}
[ST, April 20, 1876 par. 15]          My health was so poor that I was in actual bodily suffering, and, to all appearance, had but a short time to live. I was but seventeen years of age, small and frail, unused to society, and naturally so timid and retiring that it was painful for me to meet strangers. I prayed earnestly for several days and far into the night, that this burden might be removed from me and laid upon some one else more capable of bearing it. But the light of duty never changed, and the words of the angel sounded continually in my ears, "Make known to others what I have revealed to you."                                                                   -    {ST, April 20, 1876 par. 15}
[ST, May 4, 1876 par. 1]       May 4, 1876 Mrs. Ellen G. White.    Her Life, Christian Experience and Labors.    -         At this time Bro. Wm. H. Hyde was very sick with bloody dysentery. His symptoms were alarming, and the physician pronounced his case almost hopeless. We visited him and prayed with him, but he had come under the influence of certain fanatical persons, who were bringing dishonor upon our cause. We wished to remove him from their midst, and petitioned the Lord to give him strength to leave that place. He was strengthened and blessed in answer to our prayers, and rode four miles to the house of Bro. P-----. But after arriving there he seemed to be rapidly sinking.  {ST, May 4, 1876 par. 1}
[ST, May 4, 1876 par. 2]          The fanaticism and errors into which he had fallen through evil influence seemed to hinder the exercise of his faith. He gratefully received the plain testimony borne him, and made humble confession of his fault. Only a few who were strong in faith were permitted to enter the sick-room. The fanatics whose influence over him had been so injurious, and who had persistently followed him to Bro. P-----'s, were positively forbidden to come into his presence, while we prayed fervently for his restoration to health. I have seldom known such a reaching out to claim the promises of God. The salvation of the Holy Spirit was revealed, and power from on high rested upon our sick brother and upon all present.  {ST, May 4, 1876 par. 2}
[ST, May 4, 1876 par. 3]          Bro. Hyde immediately dressed and walked out of the room praising God, with the light of Heaven shining upon his countenance. A farmer's dinner was ready upon the table. Said he, "If I were well I should partake of this food; and as I believe God has healed me, I shall carry out my faith." He sat down to dinner with the rest and ate heartily without injury to himself. His recovery was perfect and lasting.  {ST, May 4, 1876 par. 3}
[ST, May 4, 1876 par. 4]          From Topsham we returned to Portland and found there quite a number of our faith from the East. Among them were the very fanatics to whom I had borne my testimony in Exeter, declaring that it was not their duty to visit Portland. These persons had laid aside reason and judgment; they trusted every impression of their excitable and over-wrought minds. Their demonstrative exercises, while claiming to be under the Spirit of God, were unworthy of their exalted profession. We trembled for the church that was to be subjected to this spirit of fanaticism. My heart ached for God's people. Must they be deceived and led away by this false enthusiasm? I faithfully pronounced the warnings given me of the Lord; but they seemed to have little effect except to make these persons of extreme views jealous of me.  {ST, May 4, 1876 par. 4}
[ST, May 4, 1876 par. 5]          These false impressions of theirs might have turned me from my duty, had not the Lord previously showed me where to go and what to do. Although so young and inexperienced, I was preserved from falling into the snare of the enemy, through the mercy of God, in giving me special instructions whom to fear and whom to trust. Had it not been for this protection I now see many times when I might have been led from the path of duty.  {ST, May 4, 1876 par. 5}
[ST, May 4, 1876 par. 6]          About this time I was shown that it was my duty to visit our people in N. H. My constant and faithful companion at this time was Louisa Foss, the sister of my brother-in-law. She has been dead for many years; but I can never forget her kind and sisterly attention to me in my journeyings. We were also accompanied by Bro. Files and his wife, who were old and valued friends of my family, and brethren Haskins and White.  {ST, May 4, 1876 par. 6}
[ST, May 4, 1876 par. 7]          We were cordially received; but there were wrongs existing in that field which burdened me much. We had to meet a spirit of self-righteousness that was very depressing. I had previously been shown the pride and exaltation of certain ones whom we visited, but had not the courage to meet them with my testimony. Had I done so the Lord would have sustained me in doing my duty.  {ST, May 4, 1876 par. 7}
[ST, May 4, 1876 par. 8]          While visiting at the house of Bro. Morse, the burden did not leave me, but I did not yet feel sufficiently strong to relieve my mind and place the oppressive burden upon those to whom it belonged. During our stay at this house I was very ill. Prayer was offered in my behalf, the Spirit of God rested upon me, and I was taken off in vision. While in this state, some things were shown me concerning the disappointment of 1844, in connection with the case of Bro. Morse. He had been a firm and consistent believer that the Lord would come at that time. He was bitterly disappointed when the period passed without bringing the event that was expected. He was perplexed and unable to explain the delay.  {ST, May 4, 1876 par. 8}
[ST, May 4, 1876 par. 9]          He did not renounce his faith as some did, calling it a fanatical delusion; but he was bewildered, and could not understand the position of God's people on prophetic time. He had been so earnest in declaring that the coming of the Lord was nigh, that when the time passed, he was despondent and did nothing to encourage the disappointed people, who were like sheep without a shepherd, left to be devoured by wolves.  {ST, May 4, 1876 par. 9}
[ST, May 4, 1876 par. 10]          The case of Jonah was presented before me. God commanded him to go into Nineveh and deliver the message that he gave him. Jonah obeyed, and for the space of three days and nights the solemn cry was heard throughout the streets of the wicked city, "Yet forty days and Nineveh shall be overthrown!" The city was a marvel of wealth and magnificence; yet the king believed the warning and humbled himself and his people before the Lord in fasting and sackcloth.  {ST, May 4, 1876 par. 10}
[ST, May 4, 1876 par. 11]          A merciful God accepted their repentance and lengthened the days of their probation. He turned away his fierce anger and awaited the fruits of Nineveh's humiliation. But Jonah dreaded being called a false prophet. He murmured at the compassion of God in sparing the people whom he had warned of destruction by the mouth of his prophet. He could not bear the thought of standing before the people as a deceiver. He overlooked the great mercy of God toward the repentant city, in the personal humiliation of seeing his prophecy unfulfilled.  {ST, May 4, 1876 par. 11}
[ST, May 4, 1876 par. 12]          Bro. Morse was in a similar condition to that of the disappointed prophet. He had proclaimed that the Lord would come in 1844. The time had past. The check of fear that had partially held the people was removed, and they indulged in derision of those who had looked in vain for Jesus. Bro. Morse felt that he was a bye-word among his neighbors, an object of jest. He could not be reconciled to his position. He did not consider the mercy of God in granting the world a longer time to prepare for his coming; that the warning of his judgment might be heard more widely, and the people tested with greater light. He only thought of the humiliation of God's servants.  {ST, May 4, 1876 par. 12}
[ST, May 4, 1876 par. 13]          I was shown that although the event so solemnly proclaimed did not occur, as in the case of Jonah, the message was none the less of God, and accomplished the purpose that he designed it should. Subsequent light upon the prophecies revealed the event which did take place, in the High Priest entering the most holy place of the sanctuary in Heaven to finish the atonement for the sins of man. Nevertheless God willed for a wise purpose that his servants should proclaim the approaching end of time.  {ST, May 4, 1876 par. 13}
[ST, May 4, 1876 par. 14]          I was shown that, instead of being discouraged at his disappointment, as was Jonah, Bro. Morse should gather up the rays of precious light that God had given his people and cast aside his selfish sorrow. He should rejoice that the world was granted a reprieve, and be ready to aid in carrying forward the great work yet to be done upon earth, in bringing sinners to repentance and salvation.  {ST, May 4, 1876 par. 14}
[ST, May 4, 1876 par. 15]          It has been reported that on the occasion of this vision I declared that in forty days the end of the world would come. No such words were uttered by me. I had no light concerning the end of time. The subject of Nineveh, her lengthened probation, and the consequent grief of Jonah, was presented to me as a parallel case with our own disappointment of 1844.  {ST, May 4, 1876 par. 15}
[ST, May 4, 1876 par. 16]          The case of Bro. Morse was presented to me as one that represented the condition of a large class of our people at that time. Their duty was plainly marked; it was to trust in the wisdom and mercy of God and patiently labor as his providence opened the way before them.                                                    -    {ST, May 4, 1876 par. 16}
[ST, May 11, 1876 par. 1]       May 11, 1876 Mrs. Ellen G. White.    Her Life, Christian Experience and Labors.  -         It was difficult to accomplish much good in New Hampshire. We found little spirituality there. Many pronounced their experience in '44 a delusion; it was hard to reach this class, for we could not accept the position they ventured to take. A number who were active preachers and exhorters in '44, now seemed to have lost their moorings, and did not know where we were in prophetic time; they were fast uniting with the spirit of the world.  {ST, May 11, 1876 par. 1}
[ST, May 11, 1876 par. 2]          Upon one occasion, when I was delivering the message that the Lord had given me for the encouragement of his people, I was interrupted several times by a certain minister. He had been very active in preaching definite time; but when the appointed period passed, his faith utterly failed, and he wandered in darkness, doubting and questioning everything. He was ever ready to array himself against any one who claimed more light than he possessed. The Spirit of the Lord rested upon me, as I related what had been shown to me of God. This minister interrupted me several consecutive times; but I continued speaking, when he became very angry and excited, violently opposing what I said. He raised his voice to a high key, and abused me till he was forced to stop from sheer exhaustion. In a few moments he left the house, being seized with hemorrhage of the lungs. He rapidly failed from that time, and died not long after.  {ST, May 11, 1876 par. 2}
[ST, May 11, 1876 par. 3]          Our testimony was welcomed by some; but many received us suspiciously. Fanaticism and spiritual magnetism seemed to have destroyed the spirit of true godliness. Many appeared unable to discern or appreciate the motives that led me in my feebleness, to travel and bear my testimony to the people. Those who had little interest for the salvation of souls, and whose hearts had turned from the work of preparation, could not comprehend the love of God in my soul that quickened my desire to help those in darkness to the same light that cheered my path. Could they also have seen what had been revealed to me of God's matchless love for men, manifested in giving his only Son to die for them, they would not have doubted my sincerity.  {ST, May 11, 1876 par. 3}
[ST, May 11, 1876 par. 4]          I believed all that had been shown me in vision. Truth was to me a living reality, and my labor was for eternity. However others might view my work, the weight of its importance was heavy on my soul. In feeble health I was toiling to do good to others unto eternal life. Moments seemed precious to me, delays dangerous.  {ST, May 11, 1876 par. 4}
[ST, May 11, 1876 par. 5]          In New Hampshire we had to contend with a species of spiritual magnetism, of a similar character with mesmerism. It was our first experience of this kind, and happened thus: Arriving at Claremont, we were told there were two parties of Adventists; one holding fast their former faith, the other denying it. At other places we had visited and labored with this latter class, and found that they were so buried in worldliness, and had so far adopted the popular view in regard to our disappointment that we could not reach nor help them.  {ST, May 11, 1876 par. 5}
[ST, May 11, 1876 par. 6]          But we were now pleased to learn that there was a little company here who believed that in their past experience they had been led by the providence of God. We were directed to Elders B-----t and B-----s as persons holding similar views with ourselves. We discovered that there was much prejudice against these men, but concluded that they were persecuted for righteousness' sake. We called on them and were kindly received and courteously treated. We soon learned that they professed sanctification, claiming they were above the possibility of sin, being entirely consecrated to God. Their clothing was excellent, and they had an air of ease and comfort.  {ST, May 11, 1876 par. 6}
[ST, May 11, 1876 par. 7]          Presently a little boy about eight years old entered, literally clad in dirty rags. We were surprised to find that this little specimen of neglect was the son of Elder B-----t. The mother looked exceedingly ashamed and annoyed; but the father, utterly unconcerned, continued talking of his high spiritual attainments without the slightest recognition of his little son. But his sanctification had suddenly lost its charm in my eyes. Wrapped in prayer and meditation, throwing off all the toil and responsibilities of life, this man seemed too spiritually-minded to notice the actual wants of his family, or give his children the least fatherly attention. He seemed to forget that the greater our love to God, the stronger should be our love and care for those whom he has given us; that the Saviour never taught idleness and abstract devotion, to the neglect of the duties laying directly in our path.  {ST, May 11, 1876 par. 7}
[ST, May 11, 1876 par. 8]          This husband and father declared that the heavenly attainment of true holiness carried the mind above all earthly thoughts. Still he sat at the table and ate temporal food; he was not fed by a miracle, and some one must provide that food, although he troubled himself little about that matter, his time was so devoted to spiritual things. Not so his wife, upon whom rested the burden of the family. She toiled unremittingly in every department of household labor to keep up the home. The husband declared that she was not sanctified, but allowed worldly things to draw her mind from religious subjects.  {ST, May 11, 1876 par. 8}
[ST, May 11, 1876 par. 9]          I thought of our Saviour as a constant worker for the good of others. He said "My Father worketh hitherto, and I work." The sanctification that he taught was shown in deeds of kindness and mercy, and the love that counteth others better than ourselves.  {ST, May 11, 1876 par. 9}
[ST, May 11, 1876 par. 10]          While at this house a sister of B-----s requested a private interview with me. She had much to say concerning entire consecration to God, and endeavored to draw out my views in regard to that subject. I felt that I must be guarded in my expressions. While talking, she held my hand in hers, and with the other softly stroked my hair. I felt that angels of God would protect me from the unholy influence this attractive young lady was seeking to exercise over me, with her fair speeches, and gentle caresses. She had much to say in regard to the spiritual attainments of B-----t, and his great faith. Her mind seemed very much occupied with him and his experience. I was glad to be relieved at length from this trying interview.  {ST, May 11, 1876 par. 10}
[ST, May 11, 1876 par. 11]          These persons, who made such lofty professions, were calculated to deceive the unwary. They had much to say of love and charity covering a multitude of sins. I could not unite with their views and feelings; but felt that they were wielding a terrible power for evil. I wished to escape from their presence as soon as possible.  {ST, May 11, 1876 par. 11}
[ST, May 11, 1876 par. 12]          Eld. B-----t, in speaking of faith, said, "All we have to do is to believe, and whatever we ask of God will be given us."  {ST, May 11, 1876 par. 12}
[ST, May 11, 1876 par. 13]          Bro. White suggested that there were conditions specified. "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." Said he, "Your theory of faith must have a foundation; it is as empty as a flour-barrel with both heads out. True charity never covers up unrepented and unconfessed sins. She only drops her mantle over the faults that are confessed and renounced. True Charity is a very delicate personage, never setting her pure food outside of Bible truth."  {ST, May 11, 1876 par. 13}
[ST, May 11, 1876 par. 14]          As soon as the views of these people were crossed, they manifested a stubborn, self-righteous spirit that rejected all instruction. Though professing great humiliation they were boastful in their sophistry of sanctification, and resisted all appeals to reason. That same afternoon, we visited the house of Brother Collier, where we purposed to hold a meeting in the evening. We supposed this family were in union with those we had left. We asked some questions in reference to those men; but Brother Collier gave us no information. Said he, "If the Lord sent you here, you will ascertain what spirit governs them, and will solve the mystery for us."  {ST, May 11, 1876 par. 14}
[ST, May 11, 1876 par. 15]          B-----s and B-----t both attended the meeting. While I was earnestly praying for light and the presence of God, they began to groan and cry "Amen!" apparently throwing their sympathy with my prayer. Immediately my heart was oppressed with a great weight, the words died upon my lips, darkness overshadowed the whole meeting.  {ST, May 11, 1876 par. 15}
[ST, May 11, 1876 par. 16]          Bro. White arose and said, "I am distressed. The Spirit of the Lord is grieved. I resist this influence in the name of the Lord! O God, rebuke this foul spirit!"  {ST, May 11, 1876 par. 16}
[ST, May 11, 1876 par. 17]          I was immediately relieved, and rose above the shadows. But again, while speaking words of encouragement and faith to those present, their groanings and amens chilled me. Once more Bro. White rebuked the spirit of darkness, and again the power of the Lord rested upon me, while I spoke to the people. These agents of the evil one were then so bound as to be unable to exert their baneful influence any more that night.  {ST, May 11, 1876 par. 17}
[ST, May 11, 1876 par. 18]          After the meeting, Bro. White said to Bro. Collier, "Now I can tell you concerning those two men. They are acting under a Satanic influence, yet attributing all to the Spirit of the Lord."  {ST, May 11, 1876 par. 18}
[ST, May 11, 1876 par. 19]          "I believe God sent you to encourage us," said Bro. Collier. "We call their influence mesmerism. They affect the minds of others in a remarkable way, and have controlled some to their great damage. We seldom hold meetings here, for they intrude their presence, and we can have no union with them. They manifest deep feeling, as you observed tonight, but they crush the very life from our prayers, and leave an influence blacker than Egyptian darkness. I have never seen them tied up before tonight.  {ST, May 11, 1876 par. 19}
[ST, May 11, 1876 par. 20]         During family prayer that night the Spirit of the Lord rested upon me, and I was shown many things in vision. Elders B-----t and B-----s were presented to me as doing great injury to the cause of God. While professing sanctification they were transgressing the sacred law. They were corrupt at heart and all those in unison with them were under a Satanic delusion and obeying their own carnal instincts instead of the Word of God. These two men exerted a marked and peculiar power over the people, holding their attention and winning their confidence through a baneful mesmeric influence that many who were innocent and unsuspecting attributed to the Spirit of the Lord. Those who followed their teachings were terribly deceived and led into the grossest errors.  {ST, May 11, 1876 par. 20}
[ST, May 11, 1876 par. 21]          I was shown that the daily lives of these men were in direct contrast with their profession. Under the garb of sanctification they were practicing the worst sins and deceiving God's people. Their iniquity was all laid open before me, and I saw the fearful account that stood against them in the great book of records, and their terrible guilt in professing utter holiness, while their daily acts were hateful in the sight of God. Some time after this, the characters of these persons were developed before the people and the vision given in reference to them was fully vindicated.                                                    -    {ST, May 11, 1876 par. 21}
[ST, June 15, 1876 par. 1]       June 15, 1876 Christ's Teachings.  -         In the life and ministry of Christ he said and did very many things which provoked the self-righteous Jews, and excited their jealousy and hatred. The Jews professed to be more favored of God than any other people upon the earth, and they felt insulted and abused by the pointed, cutting truths uttered by Jesus.  {ST, June 15, 1876 par. 1}
[ST, June 15, 1876 par. 2]          At the feast of the Passover Jesus appeared as a stranger, clad in the humble garments of a Galilean peasant, with no outward badge of authority. His eye took in the scene of the desecrated temple. The lowing of the oxen, the bleating of the sheep, the cooing of the doves, the jingling of the money, the sharp and angry contentions over the merchandise and in the traffic, drowned the voice of prayer in the temple. He looked upon them and, with indignant sorrow, he poured out the money of the changers; he overthrew the tables, and with a whip of small cords, drove the cattle and people out of the court. With majestic authority he commands, "Take these things hence; make not my Father's house a house of merchandise." It is written, My house shall be called the house of prayer; but ye have made it a den of thieves."  {ST, June 15, 1876 par. 2}
[ST, June 15, 1876 par. 3]          This language was close and cutting indeed. It was not addressed to the rabble, but to the chief priests, to the teachers of the people, who were defiling the sacred temple for the sake of gain. Indignation was seen in the searching eye and in the stern look of Jesus. His divine power was felt by the guilty, selfish, avaricious masters in Israel, and they fled from before him as the guilty, condemned sinner will flee when, in his terrible, kingly majesty, Jesus will stand as Judge of the world, and proclaim, "Depart, ye workers of iniquity." Many will plead, We have done this and that good work; we have eaten and drank in thy presence, and thou hast taught in our streets. But again the terrible sentence is uttered, Depart; I know you not. You have no connection with me, You are workers of iniquity.  {ST, June 15, 1876 par. 3}
[ST, June 15, 1876 par. 4]          Christ, at Jacob's well, laid open the sinful life and character of the woman of Samaria. "Unnecessary, uncourteous," say many. Jesus knew that this was the only way to reach the case. But how many would complain of such a way of saving souls. When the nobleman came to him asking him to heal his son, he met him with a reproof for their unbelief. "Except ye see signs and wonders, ye will not believe." Thus was his eager entreaty met. He was not only greatly disappointed, but chagrined. With some impatience, and with a dread that the least delay would result in the death of his son, he said, "Sir, come down ere my child die." Jesus at last graciously granted his request. But how many in these days would have allowed the feelings of their own natural heart to overbear their judgment, and become impatient and unreconciled to Jesus' manner of working? They would have said, "Why pain and seemingly disappoint the father, when he might have healed his son at once with his word." Christ did not feel called upon to explain his motives and purposes to man. He designed that the repulse should expand the feeble faith of the parent, and it had this effect. There were Pharisees and chief priests, elders and scribes, to stand at the out-look and watch with jealousy and envy all that Christ might do, and to question it because it did not come to their prescribed rules.  {ST, June 15, 1876 par. 4}
[ST, June 15, 1876 par. 5]          If our Saviour was thus treated, can his co-laborers who go forth bearing the messages which he gives them expect to be treated better than was their Master? How many blessings Jesus bestowed on the world. How many discouraged, desponding and distressed ones he relieved. His work was to bless and save. He covered his glory with humanity, bringing from Heaven the very best gifts which could be given to man; spoke peace, gave messages of light and hope. But all these gifts were considered as matters of course; the gift was received but the Giver forgotten. They walked in the light with no thought of gratitude to him from whom its beams proceeded. When the chastisement came in reproof, in warning, or by affliction, to save from apostasy and ruin, then there was a turning upon Jesus with a defiant, stubborn, impenitent resistance which was fearful. And why, says the proud, perverse spirit, must I be crushed by rebuke? Why must I be humiliated? They forget all the light, all the favors previously given, and feel that they are abused because God takes with them the only course which will bring them to a knowledge of themselves, that they may find peace in him through submission, penitence for sin, and confiding trust in God. For this reason God sends to the church the greatest blessing he can give them in a knowledge of themselves. Satan is alluring them to sin that they may be lost; God gives a clear presentation of their sins that they may repent and be saved. The greatest danger of the world is, that sin does not appear sinful. This is the greatest evil existing in the church; sin is glossed over with self-complacency. Blessed indeed are they who possess a sensitive conscience; who can weep and mourn over their spiritual poverty and wanderings from God; who are poor in spirit and can receive the reproof God sends them; and who, with confessions and brokenness of heart, will take their places, all penitent, in humiliation at the cross of Christ. God knows it is good for men to tread a hard and humble path, to encounter difficulties, to experience disappointments, and to suffer affliction. Faith strengthens by coming in conflict with doubt, and resisting unbelief through the strength of Jesus.  {ST, June 15, 1876 par. 5}
[ST, June 15, 1876 par. 6]          They who despise reproof will be left to their own devices.                                                                    E. G. W.                                                    -    {ST, June 15, 1876 par. 6}
[ST, August 3, 1876 par. 1]       August 3, 1876 Love to God and Man.  -         The two great principles of the law of God are supreme love to God and unselfish love to our neighbor. The first four commandments, and the last six, hang upon, or grow out of, these two principles. Christ explained to the lawyer who was his neighbor, in the illustration of the man who was traveling from Jerusalem to Jericho and fell among thieves who robbed him, and beat him, and left him half dead. The priest and the Levite saw this man suffering, but their hearts did not respond to his wants. They avoided him by passing by on the other side. The Samaritan came that way, and when he saw the stranger's need of help, he did not question whether he was of their country, or of their creed, or a relative; but he went to work to help the sufferer because there was work which needed to be done. He relieved him as best he could, put him upon his own beast and carried him to an inn, and made provision for his wants at the expense of his own purse. The Samaritan, said Christ, was neighbor to him who fell among thieves. The Levite and the priest represent a class who manifest an indifference to the very ones who need their sympathy and help. The Samaritan represents a class who are true helpers with Christ, and are imitating his example in doing good. This class Christ represents as commandment keepers, who shall have eternal life.  {ST, August 3, 1876 par. 1}
[ST, August 3, 1876 par. 2]          "Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."  {ST, August 3, 1876 par. 2}
[ST, August 3, 1876 par. 3]          Here is genuine religion defined. The same consideration that should be given to the widow and fatherless, God requires to be given to the blind and those suffering under the affliction of physical infirmities. Disinterested benevolence is very rare in this age of the world.  {ST, August 3, 1876 par. 3}
[ST, August 3, 1876 par. 4]          Special instructions were given to the children of Israel in reference to these things:--"Thou shalt not defraud thy neighbor, neither rob him; the wages of him that is hired shall not abide with thee all night until the morning. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but shall fear thy God; I am the Lord. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor; nor honor the person of the mighty; but in righteousness shalt thou judge thy neighbor." "Cursed be he that removeth his neighbor's landmark; and all the people shall say, Amen. Cursed be he that maketh the blind to wander out of the way; and all the people shall say, Amen. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow; and all the people shall say, Amen."  {ST, August 3, 1876 par. 4}
[ST, August 3, 1876 par. 5]          Professed Christians often disregard the plain, positive teachings of the word of God, and feel no compunctions of conscience. In order to save such, God frequently brings them under the rod of affliction, and places them in similar positions to those who were in need of their help and sympathy, but who did not receive it at their hands.  {ST, August 3, 1876 par. 5}
[ST, August 3, 1876 par. 6]          Jesus said in giving to his hearers an illustration of this subject:--  {ST, August 3, 1876 par. 6}
[ST, August 3, 1876 par. 7]          "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels; for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they also answer him saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment; but the righteous into life eternal."  {ST, August 3, 1876 par. 7}
[ST, August 3, 1876 par. 8]          Here Christ identifies himself with suffering humanity, and plainly impresses upon us all, in his sermon, that indifference or injustice done to the least of his saints is done to him. Here is the Lord's side, and whoever will be on the Lord's side, let him come over with us. In the heavenly records Christ preserves, as done to himself, all acts of mercy and benevolence done for the unfortunate, the lame, the blind, the sick and the needy. On the other hand, a record will be written in the book against those who manifest the indifference of the priest and Levite for the unfortunate, and those who take any advantage of the misfortunes of others and increase their affliction in order to selfishly advantage themselves. God will surely repay every act of injustice, and every manifestation of careless indifference and neglect of the afflicted. Every one will finally be rewarded as his works have been.                                                                   E. G. W.                                                    -    {ST, August 3, 1876 par. 8}
[ST, September 7, 1876 par. 1]       September 7, 1876 Wanted, Laborers for the Harvest.  -         Dear Brethren and Sisters in Christ: We are living in a most solemn time. Important responsibilities are resting upon us. New fields are being opened for our labor, and the Macedonian cry is coming from every direction: "Come over and help us." Some beg for even a day of labor with them, if they can have no more. Angels of God are preparing ears to hear, and hearts to receive the message of warning. Honest souls are living in our very midst who have never yet heard the reasons of our faith. People are perishing for want of knowledge. Not one-hundredth part is being done that might be done to give the third angel's message to the world. There are those who will be responsible for these souls who have never heard the truth. Many excuse themselves with trivial reasons, for not engaging in the work they might do if they were consecrated to God. They have wrapped their talents in a napkin and buried them in the ground, where they cannot increase.  {ST, September 7, 1876 par. 1}
[ST, September 7, 1876 par. 2]          Young men have lost years of experience wherein they might have been growing in grace and in the knowledge of the truth. But love of self and love of the world has engrossed their minds to the exclusion of eternal interests. God would have accepted them as laborers years ago, if they had been willing to give themselves unreservedly to his work. Now, when there are doors open everywhere for the entrance of the truth, there are but a few who have sufficient courage and experience to carry it forward in the name of Jesus.  {ST, September 7, 1876 par. 2}
[ST, September 7, 1876 par. 3]          The very ones who should be valuable workmen have wasted these precious years in selfishly following their own inclinations. They have turned a deaf ear when the Master called them to lift unpleasant burdens, to perform disagreeable duties. Many have little care for the souls for whom Christ died. The Majesty of Heaven submitted to the most cruel humiliation that he might lift degraded man to a state of purity and eternal joy.  {ST, September 7, 1876 par. 3}
[ST, September 7, 1876 par. 4]          "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." In the death of Christ we see the greatness of God's love for his sinful children. He sacrificed his dear Son to save them from eternal ruin. All Heaven is interested in the salvation of souls. We should be willing and ready to make all sacrifices in order to win souls to Jesus. This would evidence that we are co-laborers with him, that we are faithfully bearing the cross. To shun the solemn responsibilities of our time and position is to weaken the moral powers and enfeeble the spiritual muscle.  {ST, September 7, 1876 par. 4}
[ST, September 7, 1876 par. 5]          The divine command given to Moses found him self-distrustful, slow of speech, and timid. He was overwhelmed by a sense of his incapacity to be a mouth-piece for God to Israel. But he accepted the work, putting all his trust in the Lord. The greatness of his mission called into exercise the best powers of his mind. God blessed his ready obedience, and he became eloquent, hopeful, self-possessed, and well-fitted for the greatest work ever given to man. This is an example of what God does to strengthen the characters of those who trust him implicitly, and give themselves unreservedly to his commands.  {ST, September 7, 1876 par. 5}
[ST, September 7, 1876 par. 6]          The work of saving souls is sacred and all-important. The humble, efficient worker, who obediently responds to the call of God in this direction, may be sure of receiving divine assistance. To feel so great and holy a responsibility is of itself elevating to the human character. It calls into action the highest mental qualities, and their continued exercise strengthens and purifies mind and heart. The influence upon one's own life, as well as upon the lives of others, is incalculable.  {ST, September 7, 1876 par. 6}
[ST, September 7, 1876 par. 7]          He who is called of God to so sacred a work should bend all his energies to its accomplishment. Every other consideration should become secondary to this great object. He should feel the solemn obligations resting upon him, one whom God has honored by choosing to unite him with the angels in the work of ministering to souls and enlightening them with the divine truth.  {ST, September 7, 1876 par. 7}
[ST, September 7, 1876 par. 8]          It is wonderful how strong a weak man may become through faith in the power of God, how decided his efforts, how prolific of great results. And the timid woman, shrinking and self-distrustful, is transformed to a courageous missionary, valiantly wielding the sword of truth. The hesitating and irresolute, through exercising his abilities in the cause of God, becomes firm and decided. Taking in the great fact that he is called by the Redeemer of the world to work with him for the salvation of man, he dedicates his life to the work. His nature becomes exalted; the mission of Christ opens before him with new importance and glory, and with deep humility he recognizes in himself a co-laborer with the Saviour. No higher office is given to man. No joy can equal the assurance of being an instrument in the hands of God of saving souls. It is a grand thing to look back upon a course of labor all marked with glorious results; to see precious souls progressing in the light through your efforts; to feel that God has worked with and through you in the harvest-field of the world.  {ST, September 7, 1876 par. 8}
[ST, September 7, 1876 par. 9]          Careless spectators may not appreciate your work, or see its importance. They may consider it a losing business, a life of thankless labor and self-sacrifice. But the servant of Jesus Christ sees in it the light reflected from the cross. His sacrifices appear small in comparison with those of his blessed Master, and he is glad to follow in his footsteps. The success of his labor affords him the purest joy, and is the richest recompense for a life of patient toil.  {ST, September 7, 1876 par. 9}
[ST, September 7, 1876 par. 10]          In reviewing the past, the trials and difficulties that have beset him are not magnified in his mind. The consciousness of duty performed amply compensates for all his sufferings, and the glory of his coming reward clothes the future with the light of Heaven. Glancing over the well-fought field of life, he says with Paul, "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."  {ST, September 7, 1876 par. 10}
[ST, September 7, 1876 par. 11]          But he who accepts the responsibility of teaching the word of God, must expect stern, self-denying work. Some who are only superficially acquainted with the doctrines of our faith, venture indiscreetly before the public in large towns, and, from their ignorance and indiscretion, bring discredit upon the cause.  {ST, September 7, 1876 par. 11}
[ST, September 7, 1876 par. 12]          These young men who so rashly undertake to stand as ministers of God, fail because they lack thoroughness. They acquaint themselves with the reasons of our faith, and gather up the arguments ready-made from the lips or pens of others. They do not carefully study the word of God, and establish themselves firmly on the principles, of Bible truth, line upon line, and precept upon precept. With such a preparation they can boldly meet the opposition of the world. Our ministers are in danger of using only the facts sought out by others, and going no further. They do not themselves dig for truth as for hidden treasures, but become careless and easily satisfied with the researches of others. They need a deep religious experience and knowledge gained for themselves in order to be successful in the important work of the ministry.  {ST, September 7, 1876 par. 12}
[ST, September 7, 1876 par. 13]          Many fail to see the necessity of earnest effort and close connection with Jesus Christ. They do not feel their utter helplessness without the aid of God, and they do not teach the truth with the Spirit and power, because they have it not in their hearts. It requires agonizing prayer to bring our souls into harmony with Christ. The history of our Saviour's conflict in the wilderness of temptation, his life of self-sacrificing love, his soul-agony in the lonely garden of Gethsemane, the cruelty of the judgment hall, and the agony upon the cross, all combine to teach us a lesson of self-sacrifice, of patience under affliction, of solemn consecration to God, and of fitting preparation for his holy work.  {ST, September 7, 1876 par. 13}
[ST, September 7, 1876 par. 14]          Laborers for God, be not discouraged; when weary and heavy-laden, fly to Christ who has promised you rest. He is the Burden-bearer, he is your strength. Never allow yourself to imagine that you are in yourself sufficient for the exigency of the times; never consider yourself a graduated Christian. Your work is to discipline the mind, to store up knowledge, to perfect character while life lasts. Only thus can you be able to wage successfully the great warfare of life.  {ST, September 7, 1876 par. 14}
[ST, September 7, 1876 par. 15]          Keep the spirit humble as that of a little child. Pride, envy, worldly ambition, cupidity and love of ease must be sacrificed upon the altar of duty. In the simplicity of love, be like those little ones whose angels do always behold the face of our Heavenly Father. But unite with these virtues the courage of a tried warrior. We want faithful Calebs who will raise their voices fearlessly in defense of the right, who are the first to press into the front of the battle and plant the banner of truth in the heart of the enemy's camp.  {ST, September 7, 1876 par. 15}
[ST, September 7, 1876 par. 16]          Jesus calls for young men who will volunteer to carry the truth to the world. Men of spiritual nerve and muscle are wanted, who are able to find work close at hand, because they are looking for it. The church needs new men to give new energy to the ranks, men for the times, and able to cope with its crying errors, who will inspire with fresh zeal the flagging efforts of the few, whose hearts are warm with Christian love, and whose hands are eager to go about their Father's work.  {ST, September 7, 1876 par. 16}
[ST, September 7, 1876 par. 17]          The unsearchable riches of Christ are to be presented to the world in contrast with the poverty of sin, and the delusive pleasures of the world. Only a heart, brimming with the love of God, only a mind active by constant study of eternal interests, can properly set forth the beauties of the truth of God.  {ST, September 7, 1876 par. 17}
[ST, September 7, 1876 par. 18]          Those who unreservedly give themselves to this work, who faithfully reflect the beams of the Sun of Righteousness, fulfilling their mission with fidelity and love, will be recompensed on earth by the sweet consciousness of duty performed, and, in the bright Hereafter, when the saints come into their inheritance, then the devoted minister of Christ will be welcomed into the joy of his Lord, hearing from the Master's lips: "Well done, thou good and faithful servant."                                                               E. G. White.                                                    -    {ST, September 7, 1876 par. 18}
[ST, September 14, 1876 par. 1]       September 14, 1876 Incidents at Groveland, Mass  -         What a scene is before me! It is estimated that twenty thousand people are assembled in this grove. The third train, of fifteen cars, has just arrived. Every seat was filled and every foot of standing room, also the platform and the steps. A sea of human heads is already before me, and still the cars are to come. This is to me the most solemn sight I ever beheld. Hundreds in carriages are driving away because they cannot get within sound of the speaker's voice.  {ST, September 14, 1876 par. 1}
[ST, September 14, 1876 par. 2]          There is one very interesting case at this meeting. It is that of a blind sister who embraced the truth at the camp-meeting last year. After she embraced the Sabbath she had a very earnest desire to read the Bible that is prepared for the blind. But she was about forty years old, and her fingers were not sufficiently sensitive to discern the raised letters. Sister Haskell was her teacher, and these two would sit for hours so engaged in the work that time passed unheeded. But still the difficulty existed. Her fingers were too much calloused to trace the delicate lines of the letters, and she wept bitterly in her disappointment. She carried her troubles to the Lord in prayer, and was comforted and encouraged to persevere in her efforts. Shortly after she suffered a long sickness and during that illness her fingers became so sensitive that she could read successfully. Her joy was beyond expression. With countenance beaming with hope and joy she exalted the truth of the Bible. She prized the precious words of inspiration, and recommended its study to all especially to the young.  {ST, September 14, 1876 par. 2}
[ST, September 14, 1876 par. 3]          I could not but think of those who are blessed with good eyesight and can search the Scriptures for themselves. What an account such will have to give for their neglect of the words of reproof, warning, instruction and encouragement given in the written word.  {ST, September 14, 1876 par. 3}
[ST, September 14, 1876 par. 4]          There is another sister here, who has recently been converted to our truth. She lives in Boston, but said she could not consent to be baptized in a pool, choosing rather the flowing river. Having seen the appointment of the camp-meeting, she had come alone to attend. She enjoyed the meetings Sabbath very much, but was obliged, on account of the sickness of her husband, to return home Sunday evening, but came on the ground again Monday to receive baptism with the others. This seemed much like sheep hunting for a shepherd.  {ST, September 14, 1876 par. 4}
[ST, September 14, 1876 par. 5]          Many other testimonies were borne of the deepest interest. One sister from the State of Maine who was visiting her niece at Summersville stated that as she was about to return home her niece plead with her to remain longer. She did so, and as the result she had to report that her niece was rejoicing with her in the truth.  {ST, September 14, 1876 par. 5}
[ST, September 14, 1876 par. 6]          If the visits we make our friends are productive of the salvation of souls, we must not be indifferent and silent upon religious subjects, but we should let the precious light God has given us shine forth to others. If the truth is in the heart sanctifying the life, it must be reflected upon those with whom we are brought in contact. The lives of genuine Christians should be living epistles known and read of all men.  {ST, September 14, 1876 par. 6}
[ST, September 14, 1876 par. 7]          The events of this meeting have given me very solemn reflections. The people seem to have an awakening interest to hear for themselves. Angels of God are moving upon hearts. God, in his providence, is opening the way for the message of warning to be given to those who are in darkness. Many who are not of our faith have come on the ground to remain through the entire meeting.  {ST, September 14, 1876 par. 7}
[ST, September 14, 1876 par. 8]          From the very commencement the brethren have manifested a personal interest, as though the success of the meeting depended upon their course of action. This is as it should be. They have not left all the work for the ministers, but have generally done their work promptly and given their spirited testimonies, thereby adding greatly to the interest of the meeting. Such a willingness on the part of the people to come up to the work is a great encouragement to the servants of God.                                                              E. G. White.        Groveland, Mass.                                                                   -    {ST, September 14, 1876 par. 8}
[ST, October 5, 1876 par. 1]      October 5, 1876 Camp-Meeting in Indiana.  -         Peru, Ind., September 14, 1876.--The camp-meeting in this place has been one of the best we have attended this season. There was quite a good representation of our brethren, although we learned that many were detained at home because of sickness. The meeting had been in progress two days when we came upon the ground. Sabbath morning the prayer and conference meetings were very interesting. Sabbath forenoon my husband spoke with freedom upon the subject of faith. Luke 12th chapter.  {ST, October 5, 1876 par. 1}
[ST, October 5, 1876 par. 2]         In the afternoon I spoke to the people upon the barren fig-tree. It stood forth among the leafless trees with its apparently flourishing branches far in advance of all other trees. Christ sought for fruit upon this tree from the topmost bough to the lowest branches, but finding nothing but leaves, he passed an irrevocable sentence of doom upon it.  {ST, October 5, 1876 par. 2}
[ST, October 5, 1876 par. 3]          Christ invests the fig-tree with moral qualities, and makes it the expositor of divine truth that he may teach a lesson to his disciples, and not only to them but to all who should believe on the Word. Many, like the portentous fig-tree, make high profession of godliness, but bear no fruit to the glory of God. They have not responded to the sacred influences which God has given them. Opportunities have been unimproved, blessings have been unappreciated, warnings and reproofs have been rejected. The fostering love and care of the Redeemer has been unrequited, and like the barren fig-tree they stand forth fruitless, having nothing but leaves.  {ST, October 5, 1876 par. 3}
[ST, October 5, 1876 par. 4]          The word seemed to reach hearts. I then invited those who had never identified themselves with the people of God, and backsliders, and those who felt that they must have a new conversion, to come forward. Seventy-five responded to the call. My husband spoke with great freedom and power to the people, and addressed those who came forward particularly in regard to their having faith in the promises of God. He dwelt upon the simplicity of faith. Opportunity was given for all who wished to speak to relieve their minds. Many testimonies of confession were borne, well wet down with tears. A number stated that this was the first Sabbath they had kept. Others said they were making a start to serve God and had come forward for the first time. Very deep feeling pervaded the meeting. My husband led in prayer, and his faith fastened upon the throne of God. Heaven seemed to be very near. Praying and weeping was mingled, and earnest, agonizing prayer went forth from unfeigned lips. The solemn power of God rested upon the company bowed in humiliation before him. I thought of the day of Pentecost, when the power of God came upon the worshipers like a mighty, rushing wind. I have not witnessed such an exhibition of the manifest power of God for years. There was no wild fanaticism, but a sweet, soft, subduing spirit, bringing the entire company in harmony with Heaven. There were no wild, unintelligible shrieks, but the praise of God was upon almost every lip.  {ST, October 5, 1876 par. 4}
[ST, October 5, 1876 par. 5]          Testimonies were universally borne that they never had realized the blessing of God as upon this occasion. And who could doubt it. Their countenances were all aglow with the reflection of the light beams of the Sun of Righteousness. It was sunshine and rain; tears were bedewing the cheeks that were illuminated by the Sun of Peace. The scene will never be effaced from my memory. The setting sun in his mellow radiance reflected through the opening of the trees directly in the center of the congregation, sifting its gleam of glorifying light upon the happy company who were assembled. The light of the setting sun mingling with the light borrowed of Heaven made this a hallowed spot, a little Heaven below.  {ST, October 5, 1876 par. 5}
[ST, October 5, 1876 par. 6]          We assembled at the stand at half-past two in the afternoon and remained there until half-past six. All felt reluctant to leave the place made so sacred by the presence of God.  {ST, October 5, 1876 par. 6}
[ST, October 5, 1876 par. 7]          Eld. Canright spoke in the evening upon the Sleep of the Dead. He spoke with great clearness and perfect freedom. Sunday morning he again spoke upon the Sabbath question, and many testified that they never heard the subject presented with such clearness. At half-past one my husband took the stand, speaking with freedom upon the reasons of our faith and hope. The gathering was large for the place, and the audience seemed charmed by the new and startling facts of truth brought before them. Men of repute from Peru who listened to the two discourses stated that an overwhelming array of argument had been presented in favor of the Sabbath which had knocked the last prop for the sacred observance of Sunday from beneath them.  {ST, October 5, 1876 par. 7}
[ST, October 5, 1876 par. 8]          At half-past two I spoke upon the subject of Temperance, taking for my text Revelation 3:21: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."  {ST, October 5, 1876 par. 8}
[ST, October 5, 1876 par. 9]          The congregation listened with solemn interest as I dwelt upon the neglected duties of mothers in educating and training their children for the better life, and the necessity of fathers acting their part in teaching the children. Many fathers excuse themselves by saying that they have no time to devote to their children. But the time squandered daily in smoking might be made of highest value to their children in giving them important lessons and in becoming acquainted with them. Tobacco and liquor lie at the foundation of a large share of the crime and violence that is polluting our world. I pointed them to Jesus, their Redeemer, who commenced the work of redemption where the ruin began on the part of appetite.  {ST, October 5, 1876 par. 9}
[ST, October 5, 1876 par. 10]          After the meeting closed, Bro. Weber, a man of good repute in the city of Rochester, who attended our camp-meeting in Kokomo two years since, related his interesting experience, dating from that meeting. He stated that he had used tobacco for forty years, commencing its use when a child. His father and mother used it, and he thought it would cost him his life to give it up. But when I was speaking upon the evils of the indulgence of appetite for tobacco, strong convictions of the sinfulness of this indulgence forced themselves upon him, and he threw his tobacco from him with the determination never to taste or handle it again. He experienced a severe struggle, but through the strength of Jesus overcame the appetite so that it is now very offensive to him. This brother feels deeply grateful to God that he can stand forth, in the strength of his God-given manhood, free from the slavery of appetite.                                                                 E. G. White.                                                    -    {ST, October 5, 1876 par. 10}
[ST, October 19, 1876 par. 1]       October 19, 1876 Incidents of the Michigan Camp-Meeting.  -         This is the largest gathering of Sabbath-keepers we have yet seen. Although there has been a great amount of business to be done, it has been accomplished with efficiency and dispatch, no disagreeable hindrances occurring to block the wheels. Very many excellent discourses have been given, presenting to the people the truths so important for this time.  {ST, October 19, 1876 par. 1}
[ST, October 19, 1876 par. 2]          On Thursday, after speaking from the third and fourth chapters of Malachi, we invited those who had made no profession and those who were backslidden and had lost their evidences of God's love for them, to come forward and seek the Lord by confession and repentance. About three hundred accepted the invitation. Opportunity was given them to express their feelings and desires. Many testimonies of confession were made with deep feeling. Fathers and mothers owned to a neglect of duty towards their children in not giving them the care and instruction which it was their duty to give. It touched my heart to hear the many testimonies from the lips of those who were babes in the truth. Some had kept but a single Sabbath, while others had observed two, four, or six. They were rejoicing in the truth, but were not satisfied with their present attainments, and expressed a determination to reach a higher standard.  {ST, October 19, 1876 par. 2}
[ST, October 19, 1876 par. 3]          My mother heart was stirred to see the children pressing in their testimonies, many lifting the cross for the first time. One of these was a boy ten years of age, and I have never seen persons of mature age manifest deeper soul-conflict than this tender child. His face was deadly pale, and indicated the deepest feeling; he had never before spoken on such an occasion, and could say but a few words; he wanted to be a Christian and to be saved in Heaven.  {ST, October 19, 1876 par. 3}
[ST, October 19, 1876 par. 4]         With what pleasure must the angels of God regard the efforts put forth, and the victories gained by these little ones over natural pride and timidity. With what tender care will they guard these lambs of the flock.  {ST, October 19, 1876 par. 4}
[ST, October 19, 1876 par. 5]          It was a solemn sight to see hundreds seeking the Lord with earnest determination. These people were not moving fitfully, but calmly and understandingly. There was a total absence of fanaticism and excitement; no shrieks, and nervous, spasmodic movements. But the Spirit of the Lord rested upon the people, and solemn, earnest prayer was offered to God in behalf of those who were seeking him.  {ST, October 19, 1876 par. 5}
[ST, October 19, 1876 par. 6]          After the meeting closed, a sister took me heartily by the hand, expressing great joy at meeting sister White again. She inquired if I remembered calling at a log house in the woods twenty-two years before. She gave us refreshments, and I left with them a little book, "Experience and Views." She stated that she had lent that little book to her neighbors, as new families had settled around her, until there was very little left of it; and she expressed a great desire to obtain another copy of the work. Her neighbors were deeply interested in it, and were desirous of seeing the writer. She said that when I called upon her I talked to her of Jesus and the beauties of Heaven, and that the words were spoken with such fervor that she was charmed, and had never forgotten them. Since that time the Lord had sent ministers to preach the truth to them, and now there was quite a company observing the Sabbath. The influence of that little book, now worn out with perusing, had extended from one to another, performing its silent work, until the soil was ready for the seeds of truth.  {ST, October 19, 1876 par. 6}
[ST, October 19, 1876 par. 7]          I well remember the long journey we took twenty-two years ago, in Michigan. We were on our way to hold a meeting in Vergennes. We were fifteen miles from our destination. Our driver had passed over the road repeatedly and was well acquainted with it, but was compelled to acknowledge that he had lost the way. We traveled forty miles that day, through the woods, over logs and fallen trees, where there was scarcely a trace of road. I was feeble, and fainted twice on the way. We had no food. The brother who drove the team, tried to find some water; but there was none fit for use. He made efforts to obtain a little milk from the cows we met on the road; but they were too wild to be approached by a stranger.  {ST, October 19, 1876 par. 7}
[ST, October 19, 1876 par. 8]          As I was fainting with thirst, I thought of travelers perishing in the desert. Cool streams of water seemed to lie directly before me; but as we passed on they proved to be only an illusion. A goblet of water seemed just within my grasp. I eagerly reached out my hand to take it, but it was gone. My husband prayed for me that I might be sustained on that dreary journey. We could not understand why we should be left to this singular wandering in the wilderness.  {ST, October 19, 1876 par. 8}
[ST, October 19, 1876 par. 9]          We were never more pleased than when we came in sight of a little clearing on which was a log cabin, where we found the sister I have mentioned. She kindly welcomed us to her home, and provided us with refreshments, which were gratefully received. As we rested, I talked with the family and left them the little book. She gladly accepted it, and has preserved it until the present time.  {ST, October 19, 1876 par. 9}
[ST, October 19, 1876 par. 10]          For twenty-two years our wanderings on this journey have seemed indeed mysterious to us, but here we met quite a company who are now believers in the truth, and who date their first experience from the influence of that little book. The sister who so kindly administered to our wants is now, with many of her neighbors, rejoicing in the light of present truth and the family have worked their way from poverty to a competency in temporal things. We were sorry to be compelled to refuse the earnest entreaties of the sister and her friends to visit them and speak to the people.  {ST, October 19, 1876 par. 10}
[ST, October 19, 1876 par. 11]          We were interested in meeting quite a number of persons who had been converted to the truth by visiting the Health Institute as patients. The institute affords a wide field for missionary labor which we fear few appreciate. True, earnest, faithful workers in this branch of the cause will achieve great results.  {ST, October 19, 1876 par. 11}
[ST, October 19, 1876 par. 12]          One sister who was upon the ground had been confined to her bed for several years, being unable to have the charge of her family. She had expended much means, suffering many things of many physicians, but was rather made worse than better. The family became embarrassed financially through the necessary expense attending long sickness. At last, she visited the Health Institute, and was greatly benefited. Though she was at first much prejudiced against the Seventh-day Adventist denomination, her connection with our people, a more intimate acquaintance with them, and a more thorough knowledge of their views, resulted in her embracing the truth. She has recovered health, and has been enabled to take the supervision of her family and endure great taxation. The beams of truth which she received have enlightened her mind and quickened her understanding, until she can say with the psalmist, "Oh, how love I thy law." The light which she and her husband have received, they let shine forth to others. The benefit she received from treatment at the Health Institute has induced many others to visit that institution, of whom quite a number have been led to embrace the truth through the influences which were thrown around them there.  {ST, October 19, 1876 par. 12}
[ST, October 19, 1876 par. 13]          Thus the work moves on. Numerous instances similar to this might be mentioned. The Judgment alone will reveal the great good accomplished by this branch of the work. It may be a powerful agent in the hands of God to bring many souls to the knowledge of the truth, if the workers connected with the institution are consecrated to God.  {ST, October 19, 1876 par. 13}
[ST, October 19, 1876 par. 14]          From the first, the conference meetings were good. There was a readiness to engage in devotional exercises, and the testimonies were characterized by fervor and an earnest determination to progress in the work of overcoming. Sabbath morning, the people were divided into three companies, each with an appointed leader, and three social meetings were held simultaneously. All were interesting and profitable.  {ST, October 19, 1876 par. 14}
[ST, October 19, 1876 par. 15]          Sabbath afternoon, we spoke on the subject of Christ riding into Jerusalem. The word seemed to reach the hearts of the hearers, and after we closed the discourse, we invited those to come forward who felt that they were sinners, and those who felt that their lives were like the pretentious fig-tree, covered with leaves, but destitute of fruit. Four hundred responded to the invitation.                                                                  E. G. White.                                                    -    {ST, October 19, 1876 par. 15}
[ST, November 30, 1876 par. 1]       November 30, 1876 The Sabbath.           ［ELLEN G. WHITE SERIES FROM THE SPIRIT OF PROPHECY, VOLUMES II AND III:         IN THE YEARS 1876, 1877, AND 1878 ELLEN WHITE PREPARED THE CHAPTERS FOR THE TWO BOOKS, THE SPIRIT OF PROPHECY, VOLUMES II AND III, DEVOTED TO THE "LIFE, TEACHINGS AND MIRACLES OF OUR LORD JESUS CHRIST" AND TO THE WORK OF THE APOSTLES. THESE VOLUMES WERE PUBLISHED IN 1877 AND 1878. BEING JUDGED AS MATTER SUITABLE FOR THE SIGNS OF THE TIMES, THE MISSIONARY JOURNAL OF THE CHURCH, MOST OF THE CONTENT OF THESE TWO BOOKS APPEARED IN ARTICLES PUBLISHED FROM 1876 TO 1879, IN WHAT AT TIMES APPEARED TO BE RANDOM SELECTION. SOME OF THE CHAPTERS APPEARED IN ARTICLE FORM EVEN BEFORE THEIR BOOK PUBLICATION.        THE PUBLICATION OF THESE MATERIALS BEGAN WITH THE ISSUE OF NOVEMBER 30, 1876, WITH AN ARTICLE ENTITLED "THE SABBATH," WHICH WOULD LATER APPEAR AS CHAPTER 15 IN THE SPIRIT OF PROPHECY, VOLUME II. THERE IS EVIDENCE THAT THE AUTHOR AS SHE DID HER WRITING HAD IN MIND THE DUAL PUBLICATION, AND CHOSE PHRASEOLOGY WITH THE NON-ADVENTIST READERS IN MIND.         THESE ARTICLES ARE ALL LISTED IN THE TABLES OF CONTENTS OF THE RESPECTIVE SIGNS VOLUMES IN WHICH THEY APPEAR, BUT TO AVOID DUPLICATION OF MATTER CURRENTLY AVAILABLE ELSEWHERE, AND TO SAVE SPACE IN THESE VOLUMES OF FACSIMILE REPRINTS, THE ARTICLES ARE NOT HERE REPRODUCED. THE WORDING IS IDENTICAL WITH THE BOOK PRINTINGS, EITHER THE ORIGINAL OR IN THE CURRENTLY AVAILABLE FACSIMILE REPRINTS.--WHITE TRUSTEES.］         Nothing so distinguished the Jews from surrounding nations, and designated them as true worshipers of the Creator, as the institution of the Sabbath. Its observance was a continual visible token of their connection with God, and separation from other people. All ordinary labor for a livelihood or for worldly profit was forbidden upon the seventh day. According to the fourth commandment the Sabbath was dedicated to rest and religious worship. All secular employment was to be suspended; but works of mercy and benevolence were in accordance with the purpose of the Lord. They were not to be limited by time nor place. To relieve the afflicted, and comfort the sorrowing is a labor of love that does honor to God's holy day.  {ST, November 30, 1876 par. 1}
[ST, November 30, 1876 par. 2]         The work of the priests in connection with the sacrificial offerings was increased upon the Sabbath, yet in their holy work in the service of God they did not violate the fourth commandment of the decalogue. As Israel separated from God, the true object of the Sabbath institution became less distinct in their minds. They grew careless of its observance, and unmindful of its ordinances. The prophets testified to them of God's displeasure in the violation of his Sabbath. Nehemiah says: "In those days saw I in Judah some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day, and I testified against them in the day wherein they sold victuals."  {ST, November 30, 1876 par. 2}
[ST, November 30, 1876 par. 3]          And Jeremiah commands them: "Take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem; neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your fathers."  {ST, November 30, 1876 par. 3}
[ST, November 30, 1876 par. 4]          But they heeded not the admonitions of the inspired prophets, and departed more and more from the religion of their fathers. At length calamities, persecution, and bondage came upon them in consequence of their disregard of God's requirements.  {ST, November 30, 1876 par. 4}
[ST, November 30, 1876 par. 5]          Alarmed at these visitations of divine punishment, they returned to the strict observance of all the outward forms enjoined by the sacred law. Not satisfied with this, they made burdensome additions to those ceremonies. Their pride and bigotry led them to the narrowest interpretation of the requirements of God. As time passed they gradually hedged themselves in with the traditions and customs of their ancestors, till they regarded them with all the sanctity of the original law. This confidence in themselves and their own regulations, with its attendant prejudice against all other nations, caused them to resist the Spirit of God, and separated them still farther from his favor.  {ST, November 30, 1876 par. 5}
[ST, November 30, 1876 par. 6]          Their exactions and restrictions were so wearisome that Jesus declared: "They bind heavy burdens, and grievous to be borne, and lay them on men's shoulders." Their false standard of duty, their superficial tests of piety and godliness, obscured the real and positive requirements of God. Heart service was neglected in the rigid performance of outward ceremonies. The Jews had so perverted the divine commandments, by heaping tradition upon tradition, that, in the days of Christ, they were ready to accuse him of breaking the Sabbath, because of his acts of mercy upon that day.  {ST, November 30, 1876 par. 6}
[ST, November 30, 1876 par. 7]          The grain was ready for the sickle when Jesus and his disciples passed through the corn fields on the Sabbath. The disciples were hungry, for their Master had extended his work of teaching and healing to a late hour, and they had been without food for a long time. They accordingly began to pluck the ears of corn and to eat, rubbing them in their hands, in accordance with the law of Moses, which provides that: "When thou comest into the standing corn of thy neighbor, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbor's standing corn."  {ST, November 30, 1876 par. 7}
[ST, November 30, 1876 par. 8]          But spies were continually upon the track of Jesus, watching for some occasion to accuse and condemn him. When they saw this act of the disciples, they immediately complained to him, saying, "Behold thy disciples do that which is not lawful to do upon the Sabbath day." In this they expressed their own narrow views of the law. But Jesus defended his followers thus: "Have ye never read what David did, when he had need, and was a hungered, he, and they that were with him? how he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him? And he said unto them, The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of man is Lord also of the Sabbath."  {ST, November 30, 1876 par. 8}
[ST, November 30, 1876 par. 9]          If excessive hunger excused David for violating even the holiness of the sanctuary, and made his act guiltless, how much more excusable was the simple act of the disciples in plucking the grain and eating it upon the Sabbath day. Jesus would teach his disciples and his enemies that the service of God was first of all; and, if fatigue and hunger attended the work, it was right to satisfy the wants of humanity, even upon the Sabbath day. That holy institution was not given to interfere with the needs of our being, bringing pain and discomfort, instead of blessing. "The Sabbath was made for man," to give him rest and peace, and remind him of the work of his Creator, not to be a grievous burden.  {ST, November 30, 1876 par. 9}
[ST, November 30, 1876 par. 10]          The work done in the temple upon the Sabbath was in harmony with the law; yet the same labor, if employed in ordinary business, would be a violation of it. The act of plucking and eating the grain to sustain the bodily strength, to be used in the service of God, was right and lawful. Jesus then crowned his argument by declaring himself the "Lord of the Sabbath,"--One above all question and above all law. This Infinite Judge acquits the disciples from blame, appealing to the very statutes they are accused of violating.  {ST, November 30, 1876 par. 10}
[ST, November 30, 1876 par. 11]          But Jesus did not let the matter drop without administering a rebuke to his enemies. He declared that in their blindness they had mistaken the object of the Sabbath. Said he: "But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless." He then contrasted their many heartless rites with the truthful integrity, and tender love that should characterize the true worshipers of God: "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt-offerings. But they like men have transgressed the covenant; there have they dealt treacherously against me."  {ST, November 30, 1876 par. 11}
[ST, November 30, 1876 par. 12]          Jesus was reared among this people, so marked with bigotry and prejudice; and he therefore knew that in healing upon the Sabbath day, he would be regarded as a transgressor of the law. He was aware that the Pharisees would seize upon such acts with great indignation, and thereby seek to influence the people against him. He knew that they would use these works of mercy as strong arguments to affect the minds of the masses, who had all their lives been bound by the Jewish restrictions and exactions. Nevertheless he was not prevented by this knowledge from breaking down the senseless wall of superstition that barricaded the Sabbath, and teaching men that charity and benevolence were lawful upon all days.  {ST, November 30, 1876 par. 12}
[ST, November 30, 1876 par. 13]          He entered the synagogue, and saw there a man who had a withered hand. The Pharisees watched him, eager to see what he would do with regard to this case--whether or not he would heal the man upon the Sabbath day. Their sole object was to find cause for accusation against him. Jesus looked upon the man with the withered hand, and commanded him to stand forth. He then asked, "Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill? But they held their peace. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out; and his hand was restored whole as the other."  {ST, November 30, 1876 par. 13}
[ST, November 30, 1876 par. 14]          He justified this work of healing the paralytic, as in perfect keeping with the principles of the fourth commandment. But they questioned him: "Is it lawful to heal on the Sabbath days?" Jesus made them the clear and forcible answer, "What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days."  {ST, November 30, 1876 par. 14}
[ST, November 30, 1876 par. 15]          The spies upon our Saviour's words dared not, in the presence of the multitude, answer this question for fear of involving themselves in difficulties. They knew that while they would leave men to suffer and die rather than to violate their traditions by relieving them upon the Lord's day, a brute which had fallen into danger would be at once relieved, because of the loss that would accrue to the owner if he was neglected. Thus the dumb animal was exalted above man, made in the image of God.  {ST, November 30, 1876 par. 15}
[ST, November 30, 1876 par. 16]          Jesus wished to correct the false teachings of the Jews in regard to the Sabbath and also to impress his disciples with the fact that deeds of mercy were lawful on that day. In the matter of healing the withered hand he broke down the custom of the Jews, and left the fourth commandment standing as God had given it to the world. By this act he exalted the Sabbath, sweeping away the senseless restrictions that encumbered it. His act of mercy did honor to the day, while those who complained of him, were, by their many useless rites and ceremonies, themselves dishonoring the Sabbath.  {ST, November 30, 1876 par. 16}
[ST, November 30, 1876 par. 17]          There are ministers today who teach that the Son of God broke the Sabbath and justified his disciples in doing the same. They take the same ground as did the caviling Jews, although ostensibly for another purpose, since they hold that Christ abolished the Sabbath.  {ST, November 30, 1876 par. 17}
[ST, November 30, 1876 par. 18]         Jesus in turning upon the Pharisees with the question whether it was lawful to do good upon the Sabbath day or evil, to save life or to kill, confronted them with their own wicked purposes. They were following upon his track to find occasion for falsely accusing him; they were hunting his life with bitter hatred and malice, while he was saving life and bringing happiness to many hearts. Was it better to slay upon the Sabbath, as they were planning to do, than to heal the afflicted as he had done? Was it more righteous to have murder in the heart upon God's holy day, than love to all men which finds expression in deeds of charity and mercy?      E. G. White.  {ST, November 30, 1876 par. 18}
[ST, August 9, 1877 par. 1]       August 9, 1877 Missionary Work at Home.  -         Many are ever restless and disappointed, seeking for some greater work than that which now occupies them. Some mothers long to engage in missionary labor, while they neglect the simplest duties lying directly in their path. The children are neglected, the home is not made cheerful and happy for the family, scolding and complaining are of frequent occurrence, and the young people grow up feeling that home is the most uninviting of all places. As a consequence, they impatiently look forward to the time when they shall leave it, and it is with little reluctance that they launch out into the great world, unrestrained by home influence, and the tender counsel of the hearth-stone.  {ST, August 9, 1877 par. 1}
[ST, August 9, 1877 par. 2]          The parents, whose aim should have been to bind these young hearts to themselves, and guide them aright, squander their God-given opportunities, are blind to the most important duties of their lives, and vainly aspire to work in the broad missionary field.  {ST, August 9, 1877 par. 2}
[ST, August 9, 1877 par. 3]         As I have marked these unhappy, restless spirits, and deplored their power to shadow the lives of others, the thought would arise: What a fearful deception is upon them! How terrible a mistake they are making!  {ST, August 9, 1877 par. 3}
[ST, August 9, 1877 par. 4]          Some of this class pronounce the faithful Christian mother worldly, as they mark how attentive she is to the wants of her husband and children, how zealous in performing the sweet home duties. They sigh because of her lack of spirituality, thinking the labor wasted that goes to make home a place of comfort and happy rest. Their minds fail to understand how the performance of these humble tasks can satisfy the heart.  {ST, August 9, 1877 par. 4}
[ST, August 9, 1877 par. 5]          Jesus made the lowly paths of human life sacred by his example. For thirty years he was an inhabitant of Nazareth. His life was one of diligent industry. He, the Majesty of Heaven, walked the streets, clad in the simple garb of a common laborer. He toiled up and down the mountain steeps, going to and from his humble work. Angels were not sent to bear him on their pinions up the tiresome ascent, or to lend their strength in performing his lowly task. Yet when he went forth to contribute to the support of the family by his daily toil, he possessed the same power as when he wrought the miracle of feeding the five thousand hungry souls on the shore of Galilee.  {ST, August 9, 1877 par. 5}
[ST, August 9, 1877 par. 6]          But he did not employ his divine power to lessen his burdens or lighten his toil. He had taken upon himself the form of humanity with all its attendant ills, and he flinched not from its severest trials. He lived in a peasant's home, he was clothed in coarse garments, he mingled with the lowly, he toiled daily with patient hands. His example shows us that it is man's duty to be industrious, that labor is honorable.  {ST, August 9, 1877 par. 6}
[ST, August 9, 1877 par. 7]          His life, written upon the pages of history, should encourage the poor and the lowly to perform contentedly the humble duties of their lot. Honorable work has received the sanction of Heaven, and men and women may hold the closest connection with God, yet occupy the humblest position in life. Jesus was as faithfully fulfilling his mission when hiding his divinity with the humble occupation of a carpenter, as when employed in healing the sick, or walking upon the white-capped billows to the aid of his terrified disciples. Christ dignified the humble employments of life, by occupying a menial condition, that he might be able to reach the mass of mankind and exalt the race to become fit inmates for the paradise of God.  {ST, August 9, 1877 par. 7}
[ST, August 9, 1877 par. 8]          For a long time, Jesus dwelt at Nazareth, unhonored and unknown, that he might teach men how to live near God while discharging the humble duties of life. It was a mystery to angels that Christ, the Majesty of Heaven, should condescend, not only to take upon himself humanity, but to assume its heaviest burdens and most humiliating offices. This he did in order to become like one of us, that he might be acquainted with the toil, the sorrows, and fatigue of the children of men, that he might be better able to sympathize with their distresses and understand their trials.  {ST, August 9, 1877 par. 8}
[ST, August 9, 1877 par. 9]          Those who divorce religion from their business are reproved by the example of Jesus. Hidden away among the hills of Nazareth, yet having such claims upon heaven that he could command the entire angel host, he was a simple carpenter, working for wages, and living a godly life in the face of all discouragements.  {ST, August 9, 1877 par. 9}
[ST, August 9, 1877 par. 10]          It requires much more grace and stern discipline of character to work for God in the capacity of mechanic, merchant, lawyer, or farmer, carrying the precepts of Christianity into the ordinary business of life, than to labor as an acknowledged missionary in the open field, where one's position is understood, and half its difficulties obviated by that very fact. It requires strong spiritual nerve and muscle to carry religion into the work-shop and business office, sanctifying the details of every-day life, and ordering every worldly transaction according to the standard of a Bible Christian.  {ST, August 9, 1877 par. 10}
[ST, August 9, 1877 par. 11]          Jesus, in his thirty years of seclusion at Nazareth, toiled and rested, ate and slept, from week to week and from year to year, the same as his humble contemporaries. He called no attention to himself as a marked personage, yet he was the world's Redeemer, the adored of angels, doing, all the time, his Father's work, living out a lesson that should remain for humanity to copy to the end of time.  {ST, August 9, 1877 par. 11}
[ST, August 9, 1877 par. 12]         This essential lesson of contented industry in the necessary duties of life, however humble, is yet to be learned by the greater portion of Christ's followers. If there is no human eye to criticise our work, nor voice to praise or blame, it should be done just as well as if the Infinite One himself were personally to inspect it. We should be as faithful in the minor details of our business, as we would in the larger affairs of life.  {ST, August 9, 1877 par. 12}
[ST, August 9, 1877 par. 13]          God is testing and proving us by our daily lives, watching the development of our characters, weighing our moral worth. Those who slight the spirit of the word of God in their business life, as carpenters, lawyers, and merchants, are unfaithful in matters of eternal interest, since it is the life that indicates the spiritual advancement, and registers upon the Book of God the unchangeable figures of the future. The angels are mournfully inscribing a fearful record of slighted duties and neglected opportunities against many who make exalted professions. Those who are unfaithful in little things, cannot be entrusted with the true riches of the kingdom.--Mrs. E. G. White, in Health Reformer.                                                                   -    {ST, August 9, 1877 par. 13}
[ST, August 16, 1877 par. 1]       August 16, 1877 Home Adornment.  -         Many are unhappy in their home life, because they are trying so hard to keep up appearances. They expend largely of means, and labor unremittingly to gain the praise of their associates--those who really care nothing for them or their prosperity. One article after another is considered indispensable to the household appointments, until many expensive additions are made that, while giving a momentary satisfaction to the eye, do not increase the comfort of the family one whit. At the same time, all these things have taxed the strength and patience, and consumed valuable time which might be expended in the service of the Lord.  {ST, August 16, 1877 par. 1}
[ST, August 16, 1877 par. 2]          The precious grace of God is made secondary to matters of no real importance, and while collecting material for enjoyment, they lose the capacity for happiness. They find that their possessions fail to give the satisfaction they had hoped to derive from them. This endless round of labor, and unceasing anxiety to embellish the home for visitors and strangers to admire, never pays for the time and means thus expended. It is hanging about the neck a yoke of bondage grievous to be borne.  {ST, August 16, 1877 par. 2}
[ST, August 16, 1877 par. 3]          In many households, there are four walls and costly furniture, velvet carpets and plate glass mirrors; and this place is wrongly named Home. That sacred work does not belong to the glittering mansion, where the joys of domestic life are unknown. There are spacious parlors, closed from the sweet sunshine and the life-giving air, for fear those choicest gifts of Heaven might tarnish the furniture and fade the carpets. Sunless and damp, these rooms are unlighted and unheated save when visitors are to be entertained. Then the doors are thrown open, and the treasures, too precious for the use and comfort of the family, are devoted to unsympathizing acquaintances.  {ST, August 16, 1877 par. 3}
[ST, August 16, 1877 par. 4]          These rooms are altogether too fine for every-day use, and above all, the children must be strictly excluded from their precincts, for fear of soiling the furniture or curtains. In fact, the children are the last thought of in such a home. They are utterly neglected by the mother, whose whole time is devoted to keeping up appearances. Their minds are untrained, they acquire bad habits, and become restless and dissatisfied. Finding no pleasure in their own homes, but only uncomfortable restrictions, they choose to break away from the household as soon as possible. It does not require expensive furniture and costly tapestry to make children contented and happy in their homes; but it is necessary that the parents give them tender love and careful attention. It is for the parents to take the lead in habits of simplicity, drawing their children from the artificial to the natural life, and binding them to their hearts by the silken cords of affection. Gentle manners, cheerful conversation and loving words, will make home more attractive than any ornaments that can be bought or sold.  {ST, August 16, 1877 par. 4}
[ST, August 16, 1877 par. 5]          There are but few true fathers and mothers in this age of the world, and this is on account of the artificial lives we lead more than from any other cause. We should not be so anxious for external appearances, but labor more for practical comfort throughout every room in the house. Less parade in the parlor, and more time devoted to the training of the children, and to the preparation of simple, wholesome food, and to the general economy and comfort of the household, would make happy hearts and pleasant faces in the home. We should live less for the outside world, and more for members of our own family circle. There should be less display of superficial politeness and affectation toward strangers and visitors, and more of the courtesy that springs from genuine love and sympathy toward the dear ones of our own firesides.  {ST, August 16, 1877 par. 5}
[ST, August 16, 1877 par. 6]          The very best part of the house, and the most comfortable furniture, should be for the use of the family, for the comfort of those who really live in the house. Such a home would be most attractive to that class of friends who really care for us, whom we could benefit, and by whom we could be benefited. But those guests who are attracted to us by the prospect of sumptuous dinners, and an extravagant luxury of style, are not the ones whose companionship will improve our minds or hearts. We have no moral right to lavish time and bounty upon such visitors, while our precious God-given children are suffering gross neglect.  {ST, August 16, 1877 par. 6}
[ST, August 16, 1877 par. 7]          But it is so flattering to the pride of some persons to exhibit a certain style of living for the benefit of occasional guests that they are willing to sacrifice the daily peace and comfort of life for this empty gratification. The gorgeously embellished mansions, costly furniture and carpets, the toil in serving up dishes for epicurean appetites, the extravagant entertainments which swallow up thousands of dollars, and pompous equipages more for show than comfort, bring no peaceful contentment, because they have no connection with the real joys of life.  {ST, August 16, 1877 par. 7}
[ST, August 16, 1877 par. 8]          As these extravagances fail to satisfy their possessors, they blindly seek to remedy the failure by adding new luxuries, with greater dissatisfaction, and an increase of care and anxiety as a result. Decorations of dress and of houses do not make happy people; but the lowliest dwelling may be beautified, and the poorest family be made rich, by the possession of meekness, kindness, and love. Pleasant voices, gentle manners, and sincere affection that finds expression in all the actions, make even a hovel the happiest of homes, upon which the Creator looks with approbation, unto which angels are attracted, the inmates of which, though they have not "that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel," have that which is far better, "the ornament of a meek and quiet spirit which is in the sight of God of great price."--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, August 16, 1877 par. 8}
[ST, August 23, 1877 par. 1]       August 23, 1877 Home Thoughts.  -         Life is a disappointment and a weariness to many persons because of the unnecessary labor with which they burden themselves in meeting the claims of custom. Their minds are continually harassed with anxiety as to supplying wants which are the offspring of pride and fashion. Jesus, in his sermon on the mount, strikes a direct blow at this engrossing care for the things of this world. He says, "take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?" 'Consider the lilies of the field, how they grow, they toil not, neither do they spin, and yet I say unto you that Solomon in all his glory was not arrayed like one of these." All the efforts of humanity cannot approach the beauty of Nature. The simple flowers of the field put to shame the robes of royalty. And Fashion, with her endless changes and eccentricities, presents the very opposite of that simple loveliness with which the lilies of the field are clothed, and which Jesus declared exceeds the glory with which Solomon was arrayed.  {ST, August 23, 1877 par. 1}
[ST, August 23, 1877 par. 2]          The expense, the care, and labor, lavished on that which, if not positively injurious, is unnecessary, would go far toward advancing the cause of God if applied to a worthier object. People crave what are called the luxuries of life, and sacrifice health, strength, and means to obtain them. A lamentable spirit of rivalry is manifested among persons of the same class as to who shall make the greatest display in matters of dress and of household expenditure. The sweet word, Home is perverted to mean something with four walls, filled with elegant furniture and adornments, while its inmates are on a continual strain to meet the requirements of custom in the different departments of life.  {ST, August 23, 1877 par. 2}
[ST, August 23, 1877 par. 3]          It is necessary to give due regard to the clothing, to the table, and to the pursuits by which we gain a livelihood; but there is danger of carrying this zeal to an extreme. In the days of Noah they were eating and drinking, marrying and giving in marriage, buying, selling, and building, till the flood came and destroyed the people who had been so overzealous in the things of this world that they forgot God, and became abominable in his eyes. It was lawful for men to eat and drink, plant and build, marry and give in marriage, in the days of Noah; but the sin was in carrying these lawful things to extremes, to utterly fill their mind with them to the exclusion of all noble thoughts. Depravity, violence, and all manner of sin was the result. The great danger of these days is in devoting too much time to merely temporal matters, and making it the great aim of life to provide for the temporal wants, many of which are perverted and unnatural. In order to gratify a weak and sinful pride, people sacrifice comfort, peace, and the love of God.  {ST, August 23, 1877 par. 3}
[ST, August 23, 1877 par. 4]          Happiness is not found in empty show. The more simple the order of a well-regulated household, the happier will that home be. The courtesies of every-day life, and the affection that should exist between members of the same family, do not depend upon outward circumstances. Much of the restless longing and seeking for "that which profiteth not" is due to wrong training in youth. Each child in the family should have a part of the home burden to bear, and should be taught to perform his task faithfully and cheerfully. If the work is portioned out in this way, and the children grow up accustomed to bearing suitable responsibilities, no member of the household will be overburdened, and everything will move off pleasantly and smoothly in the home. A proper economy will be maintained, for each one will be acquainted with, and interested in, the details of the home.  {ST, August 23, 1877 par. 4}
[ST, August 23, 1877 par. 5]          In some families there is too much done. Neatness and order are essential to comfort, but these virtues should not be carried to such an extreme as to make life a period of unceasing drudgery, and to render the inmates of the home miserable. In the houses of some whom we highly esteem, there is a stiff precision about the arrangement of the furniture and belongings that is quite as disagreeable as a lack of order would be. The painful propriety which invests the whole house makes it impossible to find there that rest which one expects in the true home. It is not pleasant, when making a brief visit to dear friends, to see the broom and the duster in constant requisition, and the time which you had anticipated enjoying with your friends in social converse, spent by them in a general tidying-up, and peering into corners in search of a concealed speck of dust or a cob-web. Although this may be done out of respect to your presence in the house, yet you feel a painful conviction that your company is of less consequence to your friends than their ideas of excessive neatness.  {ST, August 23, 1877 par. 5}
[ST, August 23, 1877 par. 6]          In direct contrast to such homes was one that we visited during the last summer. Here the few hours of our stay were not spent in useless labor, nor in doing that which could be done as well at some other time; but were occupied in a pleasant and profitable manner, restful alike to mind and body. The house was a model of comfort, although not extravagantly furnished. The rooms were all well lighted and ventilated and every one, including the bed-rooms, was furnished with an open grate that the occupants might enjoy the healthful warmth and glow of an open fire, which is of more real value than the most costly adornments. The parlors were not furnished with that precision which is so tiresome to the eye, but there was a pleasing variety in the articles of furniture. The chairs were mostly rockers or easy-chairs; not all of the same fashion, but adapted to the comfort of the different members of the family. There were low, cushioned rocking-chairs, and high, straight-backed ones; wide, capacious lounging-chairs, and snug little ones; there were also comfortable sofas; and all seemed to say, Try me, Rest in me. There were tables strewn with books and papers. All was neat and attractive, but without that precise arrangement that seems to warn all beholders not to touch anything for fear of getting it out of place.  {ST, August 23, 1877 par. 6}
[ST, August 23, 1877 par. 7]          The proprietors of this pleasant home were in such circumstances that they might have furnished and embellished their residence expensively, but they had wisely chosen comfort rather than display. There was nothing in the house considered too good for general use, and the curtains and blinds were not kept closed to keep the carpets from fading and the furniture from tarnishing. The God-given sunlight and air had free ingress, with the fragrance of the flowers in the garden. The family were, of course, in keeping with the home; they were cheerful and entertaining, doing everything needful for our comfort, without oppressing us with so much attention as to make us fear that we were causing extra trouble. We felt that here was a place of rest. This was a Home in the fullest sense of the word.  {ST, August 23, 1877 par. 7}
[ST, August 23, 1877 par. 8]          The rigid precision which we have mentioned as being a disagreeable feature of so many homes is not in accordance with the great plan of Nature. God has not caused the flowers of the fields to grow in regular beds, with set borders, but he has scattered them like gems over the greensward, and they beautify the earth with their variety of form and color. The trees of the forest are not in regular order. It is restful to eye and mind to range over the scenes of nature, over forest, hill and valley, plain and river, enjoying the endless diversity of form and color, and the beauty with which trees, shrubs, and flowers, are grouped in nature's garden, making it a picture of loveliness. Childhood, youth, and age can alike find rest and gratification there.  {ST, August 23, 1877 par. 8}
[ST, August 23, 1877 par. 9]          This law of variety can be in a measure carried out in the home. There should be a proper harmony of colors, and a general fitness of things in the furnishing of a house; but it is not necessary to good taste that every article of furniture in a room should be of the same pattern in design, material, or upholstery; but, on the contrary, it is more pleasing to the eye that there should be a harmonious variety.  {ST, August 23, 1877 par. 9}
[ST, August 23, 1877 par. 10]          But whether the home be humble or elegant, its appointments costly or the reverse, there will be no happiness within its walls unless the spirit of its inmates is in harmony with the Divine will. Contentment should reign within the household.--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, August 23, 1877 par. 10}
[ST, August 30, 1877 par. 1]       August 30, 1877 The Duties of a Mother.         The Christian mother, to a very great extent, has it within her power to secure to her children good constitutions, sound morals, and correct views of the duties and responsibilities of life. Thousands of mothers are today ignorant of the laws of health and morality, and utterly reckless in the management of their children. Thousands are ruined for life and rendered worthless to society through neglect of proper training in early youth. A failure of health prevents the cultivation and development of the mental faculties, the talents lie dormant in consequence, and the world loses the benefit of them. A knowledge of, and obedience to, the laws of nature would have preserved the healthful action of body and mind and given to humanity the blessing of many a life now wasted in uselessness. Through the inefficiency of parents, much good is lost, to the world, and God is robbed of the glory he should receive through the proper direction of youthful talent and energy.  {ST, August 30, 1877 par. 1}
[ST, August 30, 1877 par. 2]         Mothers are not thoroughly qualified to discipline and educate the minds of the young, unless they have that knowledge of God by which they can conscientiously train their children for the highest usefulness in this life and for the future immortal life. In the education of her children, the mother needs the wisdom which God alone can give her. She also needs health and its accompaniment of calm nerves, clear judgement, and sound reasoning powers. She will then have decision as well as gentleness, firmness as well as love, and will be able to hold the reins of guidance with a firm yet patient hand. She should cultivate that quiet dignity and independence of character which is necessary to her sacred life-work, and the proper conducting of her household. The customs and habits of the world in regard to the training of children should not turn a Christian mother from her course. In no case should she sacrifice her ideas of right because she sees many mothers yielding their scruples in order to gratify the inclinations of their children for questionable amusements, idleness, or a style of dress calculated to foster vanity and injure the health.  {ST, August 30, 1877 par. 2}
[ST, August 30, 1877 par. 3]          Indulgence of wrong desires and gratification of the animal passions are the order of the day in this age of the world. Youth is surrounded with the fascinations of pleasure and the seductive temptations of sin. For these reasons a great and important responsibility rests upon the Christian mother. It is hers, in a measure, to rectify the growing evils of the world by rearing her children in such a manner that they will take a firm stand for the right and cast their influence on the side of virtue. But the mother who submits her God-given womanhood to the slavery of fashion wastes, in useless labor and frivolity, time and energy which should be devoted to her sacred calling. She cannot feel a sense of her solemn responsibility to God and humanity. Satan has invented manifold temptations to divert the minds of mothers from their most important work. The matter of dress holds the larger share of women in the veriest bondage. The study of fashion-plates is pursued with untiring zeal, and is followed up by an endless round of cutting, fitting, stitching, ruffling, pointing, and plaiting, to arrange for vain display. All this costs time, money, and concentration of mind, for which no equivalent is returned. The mental powers are dwarfed for want of proper cultivation, and wretchedly abused by being almost wholly bent upon the object of preparing raiment for the body, while their children are on the way to ruin.  {ST, August 30, 1877 par. 3}
[ST, August 30, 1877 par. 4]          Many mothers are much more concerned as to the dress and adornment of their children than they are for their behavior and the proper direction of their minds. They will spend precious time in ruffling and trimming the garments of their little ones, while those who are to wear them are running in the streets, subject to the influence of vile associates and breathing in the atmosphere of vice. The hours that should be devoted to prayerful communion with them and a careful superintendence of their employments and amusements are worse than wasted in ornamenting the little suits which will serve to add the evil of vanity to the faults already acquired. A mother who prizes the approval of God and who is controlled by heavenly influences will not dare to waste her precious time, strength, and money, in arranging her own and her children's dress to meet the claims of custom. Fashion-loving mothers are daily giving their children lessons in devotion to dress, which they will never unlearn in after life. They are sowing seeds in those tender minds which will erelong bear fruit. "Sad will the harvest be!" "Whatsoever a man soweth, that shall he also reap."  {ST, August 30, 1877 par. 4}
[ST, August 30, 1877 par. 5]          It is the mother's duty constantly to educate her mind and heart for the grave duties devolving upon her, that she may successfully meet her increasing family cares. She should study the peculiarities in the temperaments of her children, and vary her discipline to suit their different dispositions; thus she will be able to mold their minds in the right shape. The usual management of children at the present time tends to weaken their moral power. They are allowed to be idle, and their active young minds, seeking employment, stumble into evil ways. They are not taught self-denial and prompt obedience, therefore they grow up selfish and incapable of taking of the earnest work of life. The example of most parents is demoralizing to the children, who naturally look to them for a pattern. If the parents are swept into the strong current of the world and follow its practices regardless of right or wrong, time or expense, certainly no better can be expected of their children. The lessons of precept and example given by parents to their children should tend to fit their characters for the higher, immortal life. They are thus qualified also for the greatest usefulness in this world. God has placed us here not to live for our own amusement, but to do good, to bless humanity, to prepare for heaven. Every violation of moral obligation, with its burden of result, must be met and accounted for hereafter.  {ST, August 30, 1877 par. 5}
[ST, August 30, 1877 par. 6]          Especially are the mother's moments priceless; her work will be tested in the solemn day of accounts. Then it will be found that many of the failures and crimes of men and women have resulted from the ignorance and gross neglect of those whose duty it was to guide their childish feet in the right way. Then it will be found that many who have blessed the world with the light of genius and truth and holiness, owe the staunch principles and integrity that were the mainspring of their usefulness and success to the careful religious training of a praying Christian mother.--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, August 30, 1877 par. 6}
[ST, September 6, 1877 par. 1]       September 6, 1877 Proper Education.  -         The importance of early educating the young to the practical duties of life cannot be over estimated. Many parents who are wealthy do not feel the importance of giving their children an education in practical duties, as well as in the sciences. They do not feel the necessity, for the good of their children's minds and morals, and for their future usefulness, of giving them a thorough understanding in useful labor. This is due their children, that, if misfortune should come, they could maintain noble independence, having a knowledge how to use their hands. If they have a capital of strength, they cannot be poor, even if they have not a dollar. Many, who in youth are in affluent circumstances, may be robbed of all their riches, with parents and brothers and sisters dependent upon them for sustenance. Then how important that the youth be educated to labor, that they may be prepared for any emergency. Riches are indeed a curse when the possessors let them stand in the way of their sons and daughters obtaining a knowledge of useful labor, that they may be qualified for practical life.  {ST, September 6, 1877 par. 1}
[ST, September 6, 1877 par. 2]          Those who are not compelled to labor, frequently do not have active exercise sufficient for physical health. Young men, for want of having their minds and hands employed in active labor, will acquire habits of indolence, and will frequently be obtaining, what is to be more dreaded, a street education, lounging about stores, smoking, drinking, and playing cards.  {ST, September 6, 1877 par. 2}
[ST, September 6, 1877 par. 3]          The young ladies will read and excuse themselves from active labor, because they are in delicate health. Their feebleness is generally the result of their lack of exercising the muscles. They may think they are too feeble to do housework, but will work at crochet and tatting, and preserve the delicate paleness of their hands and faces, while their care-burdened mothers toil hard in washing and ironing their garments. These daughters transgress the fifth commandment. They do not honor their parents. But the mother is most to blame. She has indulged and excused her daughters from bearing their share of household duties, until work becomes distasteful to them, and they love, and enjoy, delicate idleness. They will eat, and sleep, and read novels, and talk of the fashions. Their lives are useless.  {ST, September 6, 1877 par. 3}
[ST, September 6, 1877 par. 4]          Poverty, in many cases, is a blessing; for it prevents youth and children from being ruined by inaction. The physical should be cultivated and properly developed, as well as the mental. The first and constant care of parents should be that their children may have firm constitutions that they may be sound men and women. It is impossible to attain this object without physical exercise. Children, for their own physical health and moral good, should be taught to work, even if there is no necessity as far as want is concerned. If they would have virtuous and pure characters, they must have the discipline of well-regulated labor, which will bring into exercise all the muscles. The satisfaction children will have in being useful, of denying themselves to help others, will be the most healthful pleasure they ever enjoyed. Why should the wealthy rob themselves and their dear children of this great blessing?  {ST, September 6, 1877 par. 4}
[ST, September 6, 1877 par. 5]          Parents, inaction is the greatest curse that ever came upon you. Your daughters should not be allowed to lie in bed late in the morning, sleeping away the precious hours lent them of God to be used for the best purpose, and for which they will have to give an account to God. The mother is doing her daughters great injury in bearing the burdens the daughters should share with her for their own present good and future benefit. The course many parents have pursued in allowing their children to be indolent, and to gratify a desire for reading romance, is unfitting them for real life. Novel and story-book reading are the greatest evils that youth can indulge in. Novel and love-story readers always fail to make good, practical mothers. They live in an unreal world. They are air castle builders, living in an imaginary world. They become sentimental, and have sick fancies. Their artificial life spoils them for anything useful. They are dwarfed in intellect, although they may flatter themselves that they are superior in mind and manners. Exercise in household labor will be of the greatest advantage to young girls.  {ST, September 6, 1877 par. 5}
[ST, September 6, 1877 par. 6]          Physical labor will not prevent the cultivation of the intellect. Far from this. The advantages gained by physical labor will balance them, that the mind shall not be overworked. The toil will then come upon the muscles, and relieve the wearied brain. There are many listless, useless girls who consider it unladylike to engage in active labor. But their characters are two transparent to deceive sensible persons in regard to their real worthlessness. They will simper and giggle, and are all affectation. They appear as though they could not speak their words fairly and squarely, but torture all they say with lisping and simpering. Are these ladies? They were not born fools, but were educated such. It does not require a frail, helpless, overdressed, simpering thing to make a lady. A sound body is required for a sound intellect. Physical soundness and a practical knowledge in all the necessary household duties, are never a hindrance to a well-developed intellect, but highly important for a lady.  {ST, September 6, 1877 par. 6}
[ST, September 6, 1877 par. 7]          All the powers of the mind should be called into use, and developed, in order for men and women to have well-balanced minds. The world is full of one-sided men and women, because one set of the faculties are cultivated, while others are dwarfed from inaction. The education of most youth is a failure. They over-study, while they neglect that which pertains to practical business life. Men and women become parents without considering their responsibilities, and their offspring sinks lower in the scale of human deficiency than they themselves. Thus we are fast degenerating. The constant application to study, as the schools are now conducted, is unfitting youth for practical life. The human mind will have action. If it is not active in the right direction, it will be active in the wrong. And in order to preserve the balance of the mind, labor and study should be united.  {ST, September 6, 1877 par. 7}
[ST, September 6, 1877 par. 8]          A portion of the time each day should be devoted to labor, that the physical and mental may be equally exercised.--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, September 6, 1877 par. 8}
[ST, September 13, 1877 par. 1]       September 13, 1877 The Mother's Work.  -         No work can equal that of the Christian mother. She takes up her work with a sense of what it is to bring up her children in the nurture and admonition of the Lord. How often will she feel her burden's weight heavier than she can bear; and then how precious the privilege of taking it all to her sympathizing Saviour in prayer. She may lay her burden at his feet, and find in his presence a strength that will sustain her, and give her cheerfulness, hope, courage, and wisdom in the most trying hours. How sweet to the care-worn mother is the consciousness of such a friend in all her difficulties. If mothers would go to Christ more frequently, and trust him more fully, their burdens would be easier, and they would find rest to their souls.  {ST, September 13, 1877 par. 1}
[ST, September 13, 1877 par. 2]          Jesus is a lover of children. The important responsibility of training her children should not rest alone upon the mother. The father should act his part, uniting his efforts with those of the mother. As her children, in their tender years, are mostly under her guidance, the father should encourage and sustain the mother in her work of care by his cheerful looks and kind words. The faithful mother's labor is seldom appreciated. It is frequently the case that the father returns from his business to his home, bringing his cares and perplexities with him. He has no cheerful smile for home, and if he does not find everything for his accommodation, and to meet his ideas, he expresses his disappointment in a clouded brow and censuring words. He does not take into the account the care the mother must have had with the restless children, to keep everything moving smoothly. Her children must have her time and attention, if they are brought up, as the apostle directs, "in the nurture and admonition of the Lord."  {ST, September 13, 1877 par. 2}
[ST, September 13, 1877 par. 3]          The word of God should be judiciously brought to bear upon the youthful minds, and be their standard of rectitude, correcting their errors, enlightening and guiding their minds, which will be far more effectual in restraining and controlling the impulsive temperament than harsh words, which will provoke to wrath. This training of children to meet the Bible standard will require time, perseverance, and prayer. This should be attended to if some things about the house are neglected.  {ST, September 13, 1877 par. 3}
[ST, September 13, 1877 par. 4]          Many times in the day is the cry of, Mother, mother, heard, first from one little troubled voice and then another. In answer to the cry, mother must turn here and there to attend to their demands. One is in trouble, and needs the wise head of the mother to free him from his perplexity. Another is so pleased with some of his devices he must have his mother see them, thinking she will be as pleased as he is. A word of approval will bring sunshine to the heart for hours. Many precious beams of light and gladness can the mother shed here and there among her precious little ones. How closely can she bind these dear ones to her heart, that her presence will be to them the sunniest place in the world. But frequently the patience of the mother is taxed with these numerous little trials, that seem scarcely worth attention. Mischievous hands and restless feet create a great amount of labor and perplexity for the mother. She has to hold fast the reins of self-control, or impatient words will slip from her tongue. She almost forgets herself time and again, but a silent prayer to her pitying Redeemer calms her nerves, and she is enabled to hold the reins of self-control with quiet dignity. She speaks with calm voice, but it has cost her an effort to restrain harsh words and subdue angry feelings, which, if expressed, would have destroyed her influence, which it would have taken time to regain.  {ST, September 13, 1877 par. 4}
[ST, September 13, 1877 par. 5]          The perception of children is quick, and they discern patient, loving tones from the impatient, passionate command, which dries up the moisture of love and affection in the hearts of children. The true Christian mother will not drive her children from her presence by her fretfulness and lack of sympathizing love. As the parents wish God to deal with them, so should they deal with their children. Our children are only the younger members of the Lord's family, intrusted to us to educate wisely, to patiently discipline, that they may form Christian characters, and be qualified to bless others in this life, and enjoy the life to come.  {ST, September 13, 1877 par. 5}
[ST, September 13, 1877 par. 6]          Many parents do not strive to make a happy home for their children. The pleasantest rooms are closed for visitors. The pleasant face is put on to entertain visitors. Smiles are lavished upon those who do not prize them, while the dear members of the family are pining for smiles and affectionate words. A sunny countenance and cheerful, encouraging words will brighten the poorest home, and be as a talisman to guard the father and the children from the many temptations that allure them from the love of home to the dram-shop, or scenes of amusement which lead away from purity and morality.  {ST, September 13, 1877 par. 6}
[ST, September 13, 1877 par. 7]          But the work of making home happy does not rest upon the mother alone. Fathers have an important part to act. The husband is the house-band of the home treasures, binding by his strong, earnest, devoted affection the members of the household, mother and children, together in the strongest bonds of union. It is for him to encourage, with cheerful words, the efforts of the mother in rearing her children. The mother seldom appreciates her own work, and frequently sets so low an estimate upon her labor that she regards it as domestic drudgery. She goes through the same round day after day, week after week, with no special marked results. She cannot tell, at the close of the day, the many little things she has accomplished. Placed beside her husband's achievement, she feels that she has done nothing worth mentioning. The father frequently comes in with a self-satisfied air, and proudly recounts what he has accomplished through the day. His remarks show that now he must be waited upon by the mother, for she has not done much except take care of the children, cook the meals, and keep the house in order. She has not acted the merchant, bought nor sold; she has not acted the farmer, in tilling the soil; she has not acted the mechanic;--therefore she has done nothing to make her weary. He criticises and censures and dictates as though he was the lord of creation. And this is all the more trying to the wife and mother, because she has become very weary at her post of duty during the day, and yet she cannot see what she has done, and is really disheartened. Could the veil be withdrawn, and father and mother see as God sees the work of the day, and see how his infinite eye compares the work of the one with that of the other, they would be astonished at the heavenly revelation. The father would view his labors in a more modest light, while the mother would have new courage and energy to pursue her labor with wisdom, perseverance and patience. Now she knows its value. While the father has been dealing with the things which must perish and pass away, the mother has been dealing with developing minds and character, working, not only for time, but for eternity. Her work, if done faithfully in God, will be immortalized.  {ST, September 13, 1877 par. 7}
[ST, September 13, 1877 par. 8]          The votaries of fashion will never see or understand the immortal beauty of that Christian mother's work, and will sneer at her old fashioned notions, and her plain, unadorned dress; while the Majesty of heaven will write the name of that faithful mother in the book of immortal fame. Mrs. E. G. White, in Health Reformer.                                                    -    {ST, September 13, 1877 par. 8}
[ST, November 29, 1877 par. 1]       November 29, 1877 The Mother's Duty--Christ her  Strength.         He who said, "Suffer little children to come unto me, and forbid them not," still invites the mothers to lead up their little ones to be blessed of him. Even the babe in its mother's arms may dwell as under the shadow of the Almighty through the earnest faith of that praying mother. The first and most urgent duty which the mother owes to the Creator is to train the children which he has given her for the Saviour. "Even a child is known by his doings, whether his work be pure and whether it be right."  {ST, November 29, 1877 par. 1}
[ST, November 29, 1877 par. 2]          Infant children are a mirror for the mother, in which she may see reflected her own habits and deportment, and may trace even the tones of her own voice. How careful then should be her language and behavior in the presence of these little learners who take her for an example. If she wishes them to be gentle in manners and tractable, she must cultivate those traits in herself.  {ST, November 29, 1877 par. 2}
[ST, November 29, 1877 par. 3]          When children love and repose confidence in their mother, and have become obedient to her, they have been taught the first lessons in becoming Christians. They must be obedient to, and love and trust Jesus as they are obedient to, and love and trust their parents. The love which the parent manifests for the child in right training and in kindness faintly mirrors the love of Jesus for his children.  {ST, November 29, 1877 par. 3}
[ST, November 29, 1877 par. 4]          In view of the individual responsibility of mothers, every woman should develop a well-balanced mind and pure character, reflecting only the true, the good, and the beautiful. The wife and mother may bind her husband and children to her heart by an unremitting love, shown in gentle words and courteous deportment, which, as a rule, will be copied by her children.  {ST, November 29, 1877 par. 4}
[ST, November 29, 1877 par. 5]          Politeness is cheap, but it has power to soften natures which would grow hard and rough without it. Christian politeness should reign in every household. The cultivation of a uniform courtesy, and a willingness to do by others as we would like them to do by us, would annihilate half the ills of life. The principle inculcated in the injunction, "Be ye kindly affectioned one to another," is the corner-stone of the Christian character.  {ST, November 29, 1877 par. 5}
[ST, November 29, 1877 par. 6]          God designed that we should be tolerant of one another, that those of varied temperaments should be associated together, so that by mutual forbearance and consideration of one another's peculiarities, prejudices should be softened, and rough points of character smoothed. Diversities of temperament and character are frequently marked in families; where this is the case there should be a mutual recognition of one another's rights. Thus all the members may be in harmony, and the blending of varied temperaments may be a benefit to all. Christian courtesy is the golden clasp which unites the members of the family in bonds of love, becoming closer and stronger every day.  {ST, November 29, 1877 par. 6}
[ST, November 29, 1877 par. 7]          Many a home is made very unhappy by the useless repining of its mistress, who turns with distaste from the simple, homely tasks of her unpretending domestic life. She looks upon the cares and duties of her lot as hardships, and that which, through cheerfulness, might be made not only pleasant and interesting, but profitable, becomes the merest drudgery. She looks upon the slavery of her life with repugnance, and imagines herself a martyr.  {ST, November 29, 1877 par. 7}
[ST, November 29, 1877 par. 8]          It is true that the wheels of domestic machinery will not always run smoothly; there is much to try the patience and tax the strength. But while mothers are not responsible for circumstances over which they have no control, it is useless to deny that circumstances make a great difference with mothers in their life-work. But their condemnation is when circumstances are allowed to rule, and to subvert their principle, when they grow tired and unfaithful to their high trust, and neglect their known duty.  {ST, November 29, 1877 par. 8}
[ST, November 29, 1877 par. 9]          The wife and mother who nobly overcomes difficulties, under which others sink for want of patience and fortitude to persevere, not only becomes strong herself in doing her duty, but her experience in overcoming temptations and obstacles qualifies her to be an efficient help to others, both by words and example. Many who do well under favorable circumstances seem to undergo a transformation of character under adversity and trial; they deteriorate in proportion to their troubles. God never designed that we should be the sport of circumstances.  {ST, November 29, 1877 par. 9}
[ST, November 29, 1877 par. 10]          Very many husbands and children who find nothing attractive at home, who are continually greeted by scolding and murmuring, seek comfort and amusement away from home, in the dram-shop, or in other forbidden scenes of pleasure. The wife and mother, occupied with her household cares, frequently becomes thoughtless of the little courtesies that make home pleasant to the husband and children, even if she avoids dwelling upon her peculiar vexations and difficulties in their presence. While she is absorbed in preparing something to eat or to wear, the husband and sons go in and come out as strangers.  {ST, November 29, 1877 par. 10}
[ST, November 29, 1877 par. 11]          While the mistress of the household may perform her outward duties with exactitude she may be continually crying out against the slavery to which she is doomed, and exaggerate her responsibilities and restrictions by comparing her lot with what she styles the higher life of woman, and cherishing unsanctified longings for an easier position, free from the petty cares and exactions that vex her spirit. She little dreams that in that widely different sphere of action to which she aspires trials full as vexatious, though perhaps of a different sort, would certainly beset her. While she is fruitlessly yearning for a different life she is nourishing a sinful discontent, and making her home very unpleasant for her husband and children.  {ST, November 29, 1877 par. 11}
[ST, November 29, 1877 par. 12]          The true wife and mother will pursue an entirely opposite course from this. She will perform her duties with dignity and cheerfulness, not considering that it is degrading to do with her own hands whatever is necessary for her to do in a well-ordered household. If she looks to God for her strength and comfort, and in his wisdom and fear seeks to do her daily duty, she will bind her husband to her heart, and see her children coming to maturity, honorable men and women, having moral stamina to follow the example of their mother.  {ST, November 29, 1877 par. 12}
[ST, November 29, 1877 par. 13]          There is no chance work in this life; the harvest will determine the character of the seed that has been sown. Mothers may neglect present opportunities, and let their duties and burdens fall upon others, but their responsibility remains the same, and they will reap in bitterness what they have sown in carelessness and neglect.  {ST, November 29, 1877 par. 13}
[ST, November 29, 1877 par. 14]          Mothers, you are developing character. Your compassionate Redeemer is watching you in love and sympathy, ready to hear your prayers, and render you the assistance which you need in your life-work. Love, joy, peace, long-suffering, gentleness, faith and charity are the elements of the Christian character. These precious graces are the fruits of the Spirit. They are the Christian's crown and shield. The highest day-dreaming and most exalted aspirations can aim at nothing higher. Nothing can give more perfect content and satisfaction. These heavenly attainments are not dependent upon circumstances, nor the will or imperfect judgment of man. The precious Saviour, who understands our heart-struggles and the weakness of our natures, pities, and forgives us our errors, and bestows upon us the graces which we earnestly desire.  {ST, November 29, 1877 par. 14}
[ST, November 29, 1877 par. 15]          Jesus knows the burdens of every mother's heart. He is her best friend in every emergency. His everlasting arms support the God-fearing, faithful mother. That Saviour who, when upon earth, had a mother that struggled with poverty and privation, having many anxious cares and perplexities in rearing her children, sympathizes with every Christian mother in her labors, and hears her earnest prayers. That Saviour who went a long journey for the purpose of relieving the anxious heart of a Canaanite woman whose daughter was possessed by a devil, will do as much for the afflicted mother of today, in blessing her children, as he did for the supplicant in that case.  {ST, November 29, 1877 par. 15}
[ST, November 29, 1877 par. 16]         He who gave back to the widow her only son, as he was being carried to the burial, is touched today by the woe of the bereaved mother. He who gave back to Mary and Martha their buried brother, who wept tears of sympathy at the grave of Lazarus, who pardoned Mary Magdalene, who remembered his mother, when he was hanging in agony upon the cross, who appeared to the weeping women after his resurrection, and made them his messengers to preach a risen Saviour saying, "Go tell my disciples that I go to my Father and to your Father, to my God and to your God," is woman's best friend today, and ready to aid her in her need if she will trust him.  {ST, November 29, 1877 par. 16}
[ST, November 29, 1877 par. 17]         If Jesus is woman's friend and helper, the husband, and father of her children, should never feel it beneath his dignity to encourage and sympathize with the mother in her cares, and assist in bearing her burdens. He should feel the sin and littleness of adding to her trials by bitter words. He should be liberal-minded and generous toward her, not watching with a critic's eye every little neglect on her part, or failure to meet his peculiar ideas.  {ST, November 29, 1877 par. 17}
[ST, November 29, 1877 par. 18]          Christ respected and honored woman. There is not an instance in his entire life wherein by word or act he gave the least encouragement to speak or think disparagingly of woman, or gave the impression that she was not to be respected and honored equally with man. The Majesty of Heaven is not a stranger to the troubles that perplex the mother, or the burdens that weigh upon her aching heart.  {ST, November 29, 1877 par. 18}
[ST, November 29, 1877 par. 19]          In order to be a good wife and mother it is not necessary that the woman's nature should be utterly merged into that of her husband. Every individual being has a life distinct from all others, an experience differing essentially from theirs. God does not want our individuality lost in another's; he desires that we shall possess our own characters, softened and sanctified by his sweet grace.  {ST, November 29, 1877 par. 19}
[ST, November 29, 1877 par. 20]          He wants to hear our words fresh from our own hearts, and not another's. He wants our yearning desires and earnest cries to ascend to him, marked by our own individuality. All do not pass through the same exercises of mind, and God calls for no second-hand experience. Our compassionate Redeemer reaches his helping hand to us just where we are. Though Jesus has ascended to Heaven he has not lost his sympathy for you, mothers, but looks with tender love upon those whom he came to redeem.--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, November 29, 1877 par. 20}
[ST, December 6, 1877 par. 1]       December 6, 1877 Home Duties of the Father.  -         While we have dwelt upon the importance of the mother's work and mission, we would not lightly pass over the duty and responsibility of the husband and father in the training of his children. His efforts should be in harmony with those of the God-fearing mother. He should manifest his love and respect for her as the woman he has chosen and the mother of his children.  {ST, December 6, 1877 par. 1}
[ST, December 6, 1877 par. 2]          Many husbands do not sufficiently understand and appreciate the cares and perplexities which their wives endure, generally confined all day to an unceasing round of household duties. They frequently come to their homes with clouded brows, bringing no sunshine to the family circle. If the meals are not on time, the tired wife, who is frequently housekeeper, nurse, cook, and housemaid, all in one, is greeted with fault-finding. The exacting husband may condescend to take the worrying child from the weary arms of its mother that her arrangements for the family meal may be hastened; but if the child is restless, and frets in the arms of its father, he will seldom feel it his duty to act the nurse, and seek to quiet and soothe it. He does not pause to consider how many hours the mother has endured the little one's fretfulness, but calls out impatiently, "Here, mother, take your child." It is not his child as well as hers? Is he not under a natural obligation to patiently bear his part of the burden of rearing his children?  {ST, December 6, 1877 par. 2}
[ST, December 6, 1877 par. 3]          In most families there are children of various ages, some of whom need not only the attention and wise discipline of the mother, but also the sterner, yet affectionate, influence of the father. Few fathers consider this matter in its due importance. They fall into neglect of their own duty, and thus heap grievous burdens upon the mother, at the same time feeling at liberty to criticise and condemn her actions according to their judgment. Under this heavy sense of responsibility and censure, the poor wife and mother often feels guilty and remorseful for that which she has done innocently or ignorantly, and frequently when she has done the very best thing possible under the circumstances. Yet when her wearisome efforts should be appreciated and approved, and her heart made glad, she is obliged to walk under a cloud of sorrow and condemnation, because her husband, while ignoring his own duty, expects her to fulfill both her own and his to his satisfaction, regardless of preventing circumstances.  {ST, December 6, 1877 par. 3}
[ST, December 6, 1877 par. 4]          He feels that his wife belongs to him, and is subject to his order and dictation, and liable to fall under his disapprobation. Who gives him this right of dictation and condemnation? Does the law of God, which commands him to love God with all his heart and his neighbor as himself? Does he find it among the injunctions of the apostles, who exhort: "Husbands, love your wives, and be not bitter against them"? No, there is no moral or religious defense for such an unjust authority.  {ST, December 6, 1877 par. 4}
[ST, December 6, 1877 par. 5]          Domestic duties are sacred and important, yet they are often attended by a weary monotony. The countless cares and perplexities become irritating, without the variety of change and cheerful relaxation, which the husband and father frequently has it in his power to grant her if he chose, or rather if he thought it necessary or desirable to do so. The life of a mother in the humbler walks of life is one of unceasing self-sacrifice, made harder if the husband fails to appreciate the difficulties of her position, and to give her his support.  {ST, December 6, 1877 par. 5}
[ST, December 6, 1877 par. 6]          But to return to the father who has so unconcernedly resigned the fretful child to its mother. How is his time employed while she is doing the double duty of preparing the meal and quieting the child? Frequently he may be seen, his feet elevated to a level with his head, reading a newspaper and smoking a cigar. Tobacco, then, is his solace. There are his children, of various ages, and of restless, nervous temperament, transmitted to them by the tobacco or liquor-using father. But, after giving those children their stamp of character by his own morbid appetite and selfish indulgence, he shirks the responsibility of training them, and of correcting the faults which they have received as a legacy from him.  {ST, December 6, 1877 par. 6}
[ST, December 6, 1877 par. 7]          Fathers should unbend from their false dignity, deny themselves, some slight self-gratification in time and leisure, in order to mingle with the children, sympathizing with them in their little troubles, binding them to their hearts by the strong bonds of love, and establishing such an influence over their expanding minds that their counsel will be regarded as sacred.  {ST, December 6, 1877 par. 7}
[ST, December 6, 1877 par. 8]          The average father wastes many golden opportunities to attract and bind his children to him. Upon returning home from his business he should find it a pleasant change to spend some time with his children. He may take them into the garden, and show them the opening buds, and the varied tints of the blooming flowers. Through such mediums he may give them the most important lessons concerning the Creator, by opening before them the great book of nature, where the love of God is expressed in every tree, and flower, and blade of grass. He may impress upon their minds the fact that if God cares so much for the trees and flowers, he will care much more for the creatures formed in his image. He may lead them early to understand that God wants children to be lovely, not with artificial adornment, but with beauty of character, the charms of kindness and affection, which will make their hearts bound with joy and happiness.  {ST, December 6, 1877 par. 8}
[ST, December 6, 1877 par. 9]          Parents may do much to connect their children with God by encouraging them to love the things of nature which he has given them, and to recognize the hand of the Giver in all they receive. The soil of the heart may thus early be prepared for casting in the precious seeds of truth, which in due time will spring up and bear a rich harvest. Fathers, the golden hours which you might spend in getting a thorough knowledge of the temperament and character of your children, and the best method of dealing with their young minds, are too precious to be squandered in the pernicious habit of smoking, or in lounging about the dram-shop.  {ST, December 6, 1877 par. 9}
[ST, December 6, 1877 par. 10]          The indulgence of this poisonous stimulant disqualifies the father to bring up his children in the nurture and admonition of the Lord. The directions given by God to the children of Israel were that the fathers should teach their children the statutes and precepts of his law, when they rose up, and when they sat down, when they went out, and when they came in.  {ST, December 6, 1877 par. 10}
[ST, December 6, 1877 par. 11]          This commandment of God is too little heeded; for Satan, through his temptations, has chained many fathers in the slavery of gross habits, and hurtful appetites. Their physical, mental, and moral powers are so paralyzed by these means that it is impossible for them to do their duty toward their families. Their minds are so besotted by the stupefying influences of tobacco or liquor that they do not realize their responsibility to train their children so that they may have moral power to resist temptation, to control appetite, to stand for the right, not to be influenced to evil, but to wield a strong influence for good.  {ST, December 6, 1877 par. 11}
[ST, December 6, 1877 par. 12]          Parents by a sinful indulgence of perverted appetite often place themselves in a condition of nervous excitability or exhaustion, where they are unable to discriminate between right and wrong, to manage their children wisely, and to judge correctly their motives and actions. They are in danger of magnifying little matters to mountains in their minds, while they pass lightly over grave sins. The father who has become a slave to abnormal appetite, who has sacrificed his God-given manhood to become a tobacco inebriate, cannot teach his children to control appetite and passion. It is impossible for him to thus educate them either by precept or example. How can the father whose mouth is filled with tobacco, whose breath poisons the atmosphere of home, teach his sons lessons of temperance and self-control? With what dignity can he exhort them to shun the wine-cup, when he himself has fallen beneath the tempter's power, and is bound by an appetite that has no foundation in nature? He is in no condition to rouse moral courage and independence in the young.  {ST, December 6, 1877 par. 12}
[ST, December 6, 1877 par. 13]          When we approach the youth who are acquiring the habit of using tobacco, and tell them of its pernicious influence upon the system, they frequently fortify themselves by citing the example of their fathers, or that of certain Christian ministers, or good and pious members of the church. They say, "If it does them no harm, it certainly cannot injure me." What an account will professed Christian men have to render to God for their intemperance! Their example strengthens the temptations of Satan to pervert the senses of the young by the use of artificial stimulants; it seems to them not a very bad thing to do what respectable church-members are in the habit of doing. But it is only a step from tobacco using to liquor-drinking; in fact the two vices usually go together.  {ST, December 6, 1877 par. 13}
[ST, December 6, 1877 par. 14]          Thousands learn to be drunkards from such influences as these. Too often the lesson has been unconsciously taught them by their own fathers. A radical change must be made in the heads of families before much progress can be made in ridding society of the monster of intemperance.  {ST, December 6, 1877 par. 14}
[ST, December 6, 1877 par. 15]          If tobacco is what it is often claimed to be, a nerve-quieter, instead of a nerve-paralyzer; if it is such a solace to men that they require it just before eating, just after eating, and most of the time between; if it is so great a comforter that large amounts should be expended upon it, and many hours of precious time devoted to indulging in its use,--then why should not women use it? Would it not be as beneficial to them as to their fathers, husbands and brothers? Women have cares and perplexities to soothe, and, viewed from the standpoint of the tobacco inebriate, they are sustaining great loss, and practicing a useless self-denial, in refraining from the luxury which affords their husbands and sons so much comfort and strength.  {ST, December 6, 1877 par. 15}
[ST, December 6, 1877 par. 16]          If men cannot maintain their energy and spirits without this stimulus, what martyrdom do women constantly practice in letting it alone! The very fact that women do live and bear the heaviest burdens of mind and body without its aid, and that the best men conscientiously refrain from using it, is evidence that tobacco-using is a necessity to no one, but simply a habit which enslaves its victim in a terrible bondage.  {ST, December 6, 1877 par. 16}
[ST, December 6, 1877 par. 17]          God forbid that woman should degrade herself to the use of a filthy and besotting narcotic. How disgusting is the picture which one may draw in the mind, of a woman whose breath is poisoned by tobacco. One shudders to think of little children twining their arms about her neck, and pressing their fresh, pure lips to that mother's lips, stained and polluted by the offensive fluid and odor of tobacco. Yet the picture is only more revolting because the reality is more rare than that of the father, the lord of the household, defiling himself with the disgusting weed. No wonder we see children turn from the kiss of the father whom they love, and if they kiss him seek not his lips, but his cheek or forehead, where their pure lips will not be contaminated.--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, December 6, 1877 par. 17}
[ST, December 20, 1877 par. 1]       December 20, 1877 Noah's Time and Ours.  -  By Mrs. E. G. White.  -         "And as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed."  {ST, December 20, 1877 par. 1}
[ST, December 20, 1877 par. 2]          In how short a time from the first sin of Adam did sin increase and spread like the leprosy. It is the nature of sin to increase. From generation to generation sin has spread like a contagious disease. Hatred of God's law, and as the sure result hatred of all goodness became universal. The world was in its infancy, yet after sin was first introduced it soon became fearful in its proportions until it deluged the world. God who created man and gave him with an unsparing hand the bounties of his providence was slighted and despised by the recipients of his gifts. He was dishonored by the beings he had created. But notwithstanding sinful man forgot his benevolent Benefactor, God did not slight and turn away from him and leave him to perish in his violence and crime without setting before him his wickedness and the result of the transgression of his law. He sent him messages of warning and entreaty. He pointed out definitely his danger if he continued in his rebellion.  {ST, December 20, 1877 par. 2}
[ST, December 20, 1877 par. 3]          God, whom men had slighted and dishonored and whose gracious love and benevolence they had abused, still pitied the race and in his love provided a refuge for all who would accept it. He directed Noah to build an ark and at the same time preach to the inhabitants of the world that God would bring a flood of waters upon the earth to destroy the wicked. If they would believe the message and prepare for that event by repentance and reformation they should find pardon and be saved. God did not remove his spirit from man without warning him of the sure result of his course in transgressing his law. He gave the message to Noah to be given to the people. "My spirit shall not always strive with man." A continual resistance and contempt of the entreaties and warnings from God through his servant Noah, would separate them from God, and the result would be infinite mercy and love would cease its pleadings. The Spirit of God continued to strive with rebellious man until the time of God had specified had nearly expired, when Noah and his family entered the ark and the hand of God closed the door of the ark. Mercy had stepped from the golden throne no longer to intercede for man.  {ST, December 20, 1877 par. 3}
[ST, December 20, 1877 par. 4]          Notwithstanding God was working to draw man to himself by the conviction of his Holy Spirit, man in his rebellion was drawing away from God, and continually resisting the pleadings of infinite love.  {ST, December 20, 1877 par. 4}
[ST, December 20, 1877 par. 5]          Noah stood up nobly in the midst of a world who were disregarding God and were indulging in all manner of extravagant dissipation which led to crimes and violence of every kind. Noah the faithful preacher of righteousness unflinchingly and courageously preached to that generation that a flood of water was to deluge the world because of the unsurpassed wickedness of its inhabitants. He warned that generation to repent, to believe the warning message and find refuge in the ark. What a spectacle to the world as Noah stands forth connected with God, by his obedience in contrast to the world. Numbers was not on the side of right. The world was arrayed against God's justice and his laws. Men of science and of philosophy used their talents and abilities to oppose the message of God. Satan, when tempting Eve to disobey God, said to her, "Ye shall not surely die." Great men, worldly, honored, and wise men, repeat the same story. "Ye shall not surely die," and that God's threatenings are for the purpose of intimidating and will never be verified. You need not be alarmed, such an event as the world's being destroyed by God who made it, and punishing the beings he has made will never take place for this is not in accordance with science and philosophy. Be at peace, fear not, Noah is crazy, he is the wildest fanatic.  {ST, December 20, 1877 par. 5}
[ST, December 20, 1877 par. 6]          How simple and childlike amid the unbelief of the world, was the faith of Noah. His faith was the substance of things hoped for, the evidence of things unseen. His faith was perfected by his works. He gave to the world an example in believing just what God had said. He commenced under the directions of God to construct the ark, an immense boat, on dry ground. Multitudes came from every direction to see this strange sight, the ark, and to hear the earnest, fervent words of this singular man who seemed to believe every word he uttered. His message was to him a reality. A power attended the words of Noah, for it was the voice of God to man through his servant. Some were deeply convicted and would have heeded the words of warning, but there were so many to jest and ridicule the message of entreaty and warning to repentance that they partook of the same spirit, resisted the invitations of mercy, refused to reform, and were soon among the boldest and most defiant scoffers; for none are as reckless, and will go to such lengths in sin as those who have once had light, who have been convicted and resisted the Spirit of God. Amid popular contempt and ridicule, amid universal wickedness and disobedience, Noah distinguishes himself by his holy integrity and unwavering obedience. He is singular indeed. He was one in the world, but not one of the world. Noah made himself the object of contempt and ridicule by his steadfast adherence to the words of God. He obeyed God without a questioning doubt. What a marked contrast to the prevailing unbelief and universal disregard of God's law. While the voice of God, through Noah, is making itself heard in entreaties and warnings in condemnation of sin and iniquity, Satan was not asleep, he was mustering his forces. He engages his host with gigantic energies to make through his sophistry, cruelties and oppression the words of warning from the servant of God of none effect. Evil seems to gain the day. Noah was tested and proved, opposition met him from the great men of the world, from philosophers and men of science, so-called, who tried to show him that his message could not be true; but his voice was not silenced, one hundred and twenty years the words of warning continued to be heard in earnest tones, and were sustained by his energetic work upon the ark. The world might have believed if they would. Had they believed the message of warning, and repented of their evil deeds and submitted to be obedient to God, the Lord would have turned aside his wrath as he did from Nineveh. God's Spirit was striving with the people to lead them to accept and believe the truth, but Satan's suggestions were also heeded, their own wicked hearts were more inclined to harmonize with the sophistry of the father of lies than with the pleadings of infinite love. They manifested their indifference and contempt of the solemn warnings of God in doing the same as they had done before the warning had been given. They continued their gluttonous feasts, their festivities, eating and drinking, planting and building, in reference to the advantage to be gained by them in the far future and they went to greater lengths in wickedness and defiant disregard of God's requirements to testify to one another that they had no fear of God and his commands.  {ST, December 20, 1877 par. 6}
[ST, December 20, 1877 par. 7]          In Noah's day all men were not in the fullest sense heathen idolaters. Many had a knowledge of God and of his law, but in their grand works of sculpture, in their works of art, they professed to be honoring God by representing him in the works of their own hands in the similitudes which they had made of God. These works of art were worshiped as God and the Creator was forgotten. The class who professed a knowledge of God were the ones who had the greatest influence and took the lead in making of none effect his word spoken to them by Noah. They not only rejected the message of the faithful preacher of righteousness themselves, but like their master the devil they sought every means in their power to prevent others from believing and being obedient to God. To every one comes their day of trial and of trust. While Noah was sounding the note of warning of the coming destruction of that generation was their day of opportunity and privilege to become wise unto salvation. But they gave their minds to the control of Satan rather than God, and he deceived them as he did our first parents. He set before them darkness and falsehood in the place of light and truth. They accepted the sophistry and lies of Satan because the most acceptable to them, and the most in harmony with their corrupt lives, while truth, which would have saved them, was rejected as a delusion. Noah to them was regarded as a fanatic, and they did not humble their hearts before God, but continued their disobedience and wickedness the same as if God had not spoken to them through Noah. But Noah stood like a rock amidst the tempest. He was surrounded with every species of wickedness and moral corruption; yet his faith wavered not. Undaunted he stood, the faithful messenger of God amid the scoffs and jeers of the world, an unbending witness of God. His meekness and his righteousness was shining brightly in contrast to the revolting crimes, intrigue and violence continually practiced. Connection with God made him strong in the strength of infinite power, while his solemn warning voice for one hundred and twenty years fell upon the ears of the inhabitants of that generation in regard to events, which, as far as human wisdom was concerned, would be impossible to transpire. The world before the flood reasoned that for centuries the laws of nature had been fixed. The recurring seasons had come in their order. The rivers and brooks had never yet passed their boundaries, but had borne their waters safely to the proud sea. Fixed decrees had kept the waters from overflowing their banks. But these reasons did not recognize the Hand that had stayed the waters, saying, thus far shalt thou go and no farther. As time passed on without any apparent change in nature men began to be reassured whose hearts had trembled at times with fear. They felt secure in their unbelief. They reasoned then as men reason now, as though nature was above the God of nature, and her ways were so fixed that God himself could not change them, thus making in the minds of the world God's messages of warning a delusion, a grand deception, reasoning that if the message of Noah was correct nature would be turned out of her course of order.  {ST, December 20, 1877 par. 7}
[ST, December 20, 1877 par. 8]          The days of Noah, Christ tells us, were as the days prior to his appearing in the clouds of heaven. Noah's day prefigures the present age. The world's Redeemer, who knew best the history of the past, is the true prophet of the characters of the future. Human nature in Noah's day uninfluenced by the Spirit of God is the same in our age. Jesus in his assertions and representations recognizes Genesis as the words of inspiration. Many admit the New Testament to be divine, while they show no special regard for the Old Testament scriptures; but these two grand books cannot be divorced. Inspired apostles who wrote the New Testament are continually carrying back the minds of the searchers of Scriptures to the Old. Christ carries the minds of all generations, present and future, to the Old Testament. He refers to Noah as a literal person who lived; he refers to the flood as a fact in history; he shows the specification of that generation, as characteristics of this age. The Truth and Life has anticipated the questioning and doubts of men in regard to the Old Testament by pronouncing it divine.                                                    -    {ST, December 20, 1877 par. 8}
[ST, December 20, 1877 par. 1]       December 20, 1877 Home Duties of the Father.  -         Few fathers are fitted for the responsibility of training their children. They, themselves need strict discipline that they may learn self-control, forbearance, and sympathy. Until they possess these attributes they are not capable of properly teaching their children. What can we say to awaken the moral sensibilities of fathers, that they may understand and undertake their duty to their offspring? The subject is of intense interest and importance, having a bearing upon the future welfare of our country. We would solemnly impress upon fathers, as well as mothers, the grave responsibility they have assumed in bringing children into the world. It is a responsibility from which nothing but death can free them. True the chief care and burden rests upon the mother during the first years of her children's lives, yet even then the father should be her stay and counsel, encouraging her to lean upon his large affections, and assisting her as much as possible.  {ST, December 20, 1877 par. 1}
[ST, December 20, 1877 par. 2]          The father's duty to his children should be one of his first interests. It should not be, set aside for the sake of acquiring a fortune, or of gaining a high position in the world. In fact, those very conditions of affluence and honor frequently separate a man from his family, and cut off his influence from them more than anything else. If the father would have his children develop harmonious characters, and be an honor to him and a blessing to the world, he has a special work to do. God holds him responsible for that work. In the great day of reckoning it will be asked him: Where are the children that I intrusted to your care to educate for me, that their lips might speak my praise, and their lives be as a diadem of beauty in the world, and they live to honor me through all eternity?  {ST, December 20, 1877 par. 2}
[ST, December 20, 1877 par. 3]          In some children the moral powers strongly predominate. They have power of will to control their minds and actions. In others the animal passions are almost irresistible. To meet these diverse temperaments, which frequently appear in the same family, fathers, as well as mothers, need patience and wisdom from the divine Helper. There is not so much to be gained by punishing children for their transgressions, as by teaching them the folly and heinousness of their sin, understanding their secret inclinations, and laboring to bend them toward the right.  {ST, December 20, 1877 par. 3}
[ST, December 20, 1877 par. 4]          The hours which many fathers spend in smoking should be improved in studying God's plan of government, and gathering lessons from those divine methods. The teachings of Jesus unfold to the father modes of reaching the human heart, and impressing upon it important lessons of truth and right. Jesus used the familiar objects of nature to illustrate and intensify his meaning. He drew lessons from every-day life, the occupations of men, and their dealing with one another.  {ST, December 20, 1877 par. 4}
[ST, December 20, 1877 par. 5]          The father should frequently gather his children around him, and lead their minds into channels of moral and religious light. He should study their different tendencies and susceptibilities, and reach them through the plainest avenues. Some may be best influenced through veneration and the fear of God; others through the manifestation of his benevolence and wise providence, calling forth their deep gratitude; others may be more deeply impressed by opening before them the wonders and mysteries of the natural world, with all its delicate harmony and beauty, which speak to their souls of Him who is the Creator of the heavens and the earth, and all the beautiful things therein.  {ST, December 20, 1877 par. 5}
[ST, December 20, 1877 par. 6]          Children who are gifted with the talent or love of music many receive impressions that will be life-long, by the judicious use of those susceptibilities as the medium for religious instruction. They may be taught that if they are not right with God they are like a discord in the divine harmony of creation, like an instrument out of tune, giving forth discordant strains more grievous to God than harsh, inharmonious notes are to their own fine musical ear.  {ST, December 20, 1877 par. 6}
[ST, December 20, 1877 par. 7]          Many may be reached best through sacred pictures, illustrating scenes in the life and mission of Christ. By this means truths may be vividly imprinted upon their minds, never to be effaced. The Roman Catholic church understands this fact, and appeals to the senses of the people through the charm of sculpture and paintings. While we have no sympathy for image worship, which is condemned by the law of God, we hold that it is proper to take advantage of that almost universal love of pictures in the young, to fasten in their minds valuable moral truths, to bind the gospel to their hearts by beautiful imagery illustrating the great moral principles of the Bible. Even so our Saviour illustrated his sacred lessons by the imagery found in God's created works.  {ST, December 20, 1877 par. 7}
[ST, December 20, 1877 par. 8]          It will not do to lay down an iron rule by which every member of the family is forced into the same discipline. It is better to exert a milder sway, and when any special lesson is required, to reach the consciences of the youth through their individual tastes, and marked points of character. While there should be a uniformity in the family discipline, it should be varied to meet the wants of different members of the family. It should be the parents' study not to arouse the combativeness of their children, not to excite them to anger and rebellion, but to interest them, and inspire them with a desire to attend to the highest intelligence and perfection of character. This can be done in a spirit of Christian sympathy and forbearance, the parents realizing the peculiar dangers of their children, and firmly, yet kindly, restraining their propensities to sin.  {ST, December 20, 1877 par. 8}
[ST, December 20, 1877 par. 9]          The parents, especially the father, should guard against the danger of their children learning to look upon him as a detective, peering into all their actions, watching and criticising them, ready to seize upon and punish them for every misdemeanor. The father's conduct upon all occasions should be such that the children will understand that his efforts to correct them spring from a heart full of love for them. When this point is gained, a great victory is accomplished. Fathers should have a sense of their children's human want and weakness, and his sympathy and sorrow for the erring ones should be greater than any sorrow they can feel for their own misdeeds. This will be perceived by the corrected child, and will soften the most stubborn heart.  {ST, December 20, 1877 par. 9}
[ST, December 20, 1877 par. 10]          The father, as priest and house-band of the family circle, should stand to them as nearly in the place of Christ as possible--a sufferer for those who sin, one who, though guiltless, endures the pains and penalty of his children's wrongs, and, while he inflicts punishment upon them, suffers more deeply under it than they do.  {ST, December 20, 1877 par. 10}
[ST, December 20, 1877 par. 11]          But if the father exhibits a want of self-control before his children, how can he teach them to govern their wrong propensities? If he displays anger or injustice, or evidence that he is the slave of any evil habit, he loses half his influence over them. Children have keen perceptions, and draw sharp conclusions; precept must be followed by example to have much weight with them. If the father indulges in the use of any hurtful stimulant, or falls into any other degrading habit, how can he maintain his moral dignity before the watchful eyes of his children? If indulgence in the use of tobacco must be made an exception in his case, the sons may feel justified in taking the same license. And they may not only use tobacco because father does, but may gradually glide into the habit of taking intoxicating liquor on the plea that it is no worse to use wine or beer than tobacco. Thus, through the influence of the father's example, the son sets his feet in the path of the drunkard.  {ST, December 20, 1877 par. 11}
[ST, December 20, 1877 par. 12]          The dangers of youth are many. There are innumerable temptations to gratify appetite in this land of plenty. Young men in our cities are brought face to face with this sort of temptation every day. They fall under deceptive allurements to gratify appetite, without the thought that they are endangering health. The young frequently receive the impression that happiness is to be found in freedom from restraint, and in the enjoyment of forbidden pleasures and self-gratification. This enjoyment is purchased at the expense of the physical, mental, and moral health, and turns to bitterness at last.  {ST, December 20, 1877 par. 12}
[ST, December 20, 1877 par. 13]          How important, then, that fathers look well after the habits of their sons, and their associates. And first of all he should see that no perverted appetite holds him in bondage, lessening his influence with his sons, and sealing his lips on the subject of self-indulgence in regard to hurtful stimulants.  {ST, December 20, 1877 par. 13}
[ST, December 20, 1877 par. 14]          Man can do much more for God and his fellow-man if he is in the vigor of health than if he is suffering from disease and pain. Tobacco-using, liquor-drinking, and wrong habits of diet, induce disease and pain which incapacitate man for the use he might be in the world. Nature, being outraged, makes her voice heard, sometimes in no gentle tones of remonstrance, in fierce pains and extreme debility. For every indulgence of unnatural appetite the physical health suffers, the brain loses its clearness to act and discriminate. The father, above all others, should have a clear, active mind, quick perceptions, calm judgment, physical strength to support him in his arduous duties, and most of all the help of God to order his acts aright. He should therefore be entirely temperate, walking in the fear of God, and the admonition of his law, mindful of all the small courtesies and kindnesses of life, the support and strength of his wife, a perfect pattern for his sons to follow, a counselor and authority for his daughters. He should stand forth in the moral dignity of a man free from the slavery of evil habits and appetites, qualified for the sacred responsibilities of educating his children for the higher life.--Mrs. E.G. White, in Health Reformer.  {ST, December 20, 1877 par. 14}
[ST, January 3, 1878 par. 1]       ［NOTE.--THIRTY-FOUR ELLEN G. WHITE ARTICLES APPEARING IN THE SIGNS  IN 1878 WERE MATERIALS PUBLISHED THE SAME YEAR IN THE SPIRIT OF  PROPHECY, VOLUME III, HENCE HAVE NOT BEEN INCLUDED IN THESE FACSIMILE  REPRINTS. INFORMATION ON TITLES AND DATES OF PUBLICATION IS GIVEN IN THE  TABLE OF CONTENTS OF THIS REPRINT VOLUME.--WHITE TRUSTEES.］    January 3, 1878 Noah's Time and Ours.    By Mrs. E. G. White.         The character of the people before the flood as given by the unerring pen of inspiration is explicit. And God said, "My Spirit shall not always strive with man for that he also is flesh. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way upon the earth." Here the faithful historian with an inspired pen draws the portrait of Noah's day, when we are told that the heart of man was deceitful above all things and desperately wicked.  {ST, January 3, 1878 par. 1}
[ST, January 3, 1878 par. 2]          The nature of man unrenewed by grace is not changed in our day from what it was in Noah's time. Christ has said a similar state of things would be prior to his second coming as existed before the flood. In the days of Noah men followed the imagination of their own hearts, and the result was unrestrained crime and wickedness. The same state of things will exist in this age of the world. But will not some of the learned, the honored of the world, accept the message of warning in these last days? Will the world as a majority perish in the general impending ruin? How was it in Noah's day? as it was then Christ has said it should be. Of that vast population there was only eight persons who believed the message of Noah and obeyed God's word. In the world today the majority choose the broad road to death because the way of life is too narrow for them to walk in with their dishonesty, avarice, pride and iniquity. Now, as in the days of Noah, the overwhelming majority are opposed to the saving truth and are fascinated with lying fables.  {ST, January 3, 1878 par. 2}
[ST, January 3, 1878 par. 3]         Many now are convicted, and God's Spirit is striving with them, but they will not heed the invitations of mercy. Men who make high profession of wisdom and of godliness transgress the law of God without compunctions of conscience. One marked feature of Noah's day was the intense worldliness of the inhabitants. They were eating and drinking, planting and building, marrying and giving in marriage, not that these things were of themselves sins, but they were, although lawful in themselves, carried to a high degree of intemperance. The appetite was indulged at the expense of health and reason. This constant indulgence of their sinful desires corrupted them and defiled the earth under them. The same evils intensified exist in our world today. Men are blind to reason and the result of indulging perverted appetite. The world is the god of nine-tenths of professed Christians. The indulgence of appetite is carried to the greatest excess. Tobacco, wine, liquor and opium are added to the list of a feverish stimulating diet.  {ST, January 3, 1878 par. 3}
[ST, January 3, 1878 par. 4]         Professed followers of Christ are today eating and drinking with the drunken while their names stand in honored church records. The gratification of perverted appetite leads directly to the indulgence of unholy passions. Many feel under no moral obligation to curb the appetite or the base passions. They are slaves to perverted appetite. They are not living for the future life. They are rushing on as did the inhabitants of the world in Noah's day, living for this present existing world regardless that their deeds of the present every day life casts its shadow forward in the future, and the retribution will be in accordance with their works. They are as disobedient today in reference to God's laws as they were in Noah's time. While in the world they will not keep separate from its pollutions but will be of the world, notwithstanding God has expressly forbidden this union with the world.  {ST, January 3, 1878 par. 4}
[ST, January 3, 1878 par. 5]         As in Noah's day, philosophers and men of science see nature's laws but cannot carry their wisdom higher and see beyond these laws nature's Lawgiver. Wise worldly men seek to practically reason out or theorize in regard to nature without taking the God of nature into the account. Many will resist God's warnings and array themselves against his law because their sinful life cannot harmonize with the pure principles of God's moral government. They consider it too hard work to reform their lives, therefore they endeavor to make the law of God meet their low standard of morals. It was God's purpose in sending Noah to warn the world that the people should see their sins and awaken to a sense of their crimes and great wickedness and be alarmed and fear and repent that God might pardon and save them.  {ST, January 3, 1878 par. 5}
[ST, January 3, 1878 par. 6]          As the time of Christ's second appearing draws near, the Lord sends his servants with a warning message to the world to prepare for that great event. As the world have been living in transgression of the law of God, in mercy he sends a message of warning to arouse their attention and hold before them the law of God as a mirror into which they can look and discover the defects in their moral character. If they will at once make earnest efforts to remedy these defects, by repentance toward God and faith toward our Lord Jesus Christ, they will be pardoned through the merits of his blood, for this is the only hope of the transgressor of the law of God. But as in the days of Noah, there is with the majority a total disbelief of the testimony God has in mercy sent to warn the world of her coming destruction.  {ST, January 3, 1878 par. 6}
[ST, January 3, 1878 par. 7]          When Noah proclaimed the solemn message, yet an hundred and twenty years the judgments of God in a flood of water should destroy the world and its inhabitants, men would not receive it, so it is at the present time. Those who warn the transgressors of law to repent and turn to their allegiance for the Lawgiver is coming to punish the disobedient, will plead and entreat and warn the majority in vain. Peter describes the attitude of the world in reference to the last message: "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. But beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up."  {ST, January 3, 1878 par. 7}
[ST, January 3, 1878 par. 8]          The men of Noah's time, in their philosophy and worldly wisdom, thought God could not destroy the world with a flood, for the waters of the ocean could not be sufficient for this. But God made the philosophy and science of men foolishness when the time had fully come to execute his word. The inspired pen describes the earth as standing out of the water and in the water. God had his weapons concealed in the bowels of the earth to compass her destruction. And when the great men and the wise men had reasoned before the world of the impossibility of its destruction by water, and the fears of the people were quieted, and all regarded Noah's prophecy as the veriest delusion, and looked upon Noah as a crazy fanatic, God's time had come. He hid Noah and his family in the ark, and the rain began to descend, slowly at first; the jeers and scoffings did not cease for a time, but soon the waters from heaven united with the waters of the great deep; the waters under the earth burst through the earth's surface, and the windows of heaven were opened, and man with all his philosophy and so-called science, finds that he had not been able in his worldly wisdom to comprehend God. He found too late that his wisdom was foolishness; that the Lawgiver is greater than the laws of nature. The hand of omnipotence is at no loss for ways and means to accomplish his purposes. He could reach into the bowels of the earth and call forth his weapons, waters there concealed, to aid in the destruction of the corrupt inhabitants of the old world. But let us all bear in mind that those who perished in that awful judgment had an offer of escape.  {ST, January 3, 1878 par. 8}
[ST, January 3, 1878 par. 9]          The faithful Noah had spoken to them the words of God, assuring them if they would repent of their sins and believe the testimony of warning they might find a shelter in the ark and be saved from the destructive storm that was soon coming. As it was in the days of Noah so shall it be also in the days of the Son of man. Water will never destroy the earth again, but the weapons of God are concealed in the bowels of the earth which he will draw forth to unite with the fire from heaven to accomplish his purpose in the destruction of all those who would not receive the message of warning and purify their souls in obeying the truth and being obedient to the laws of God. The voice of warning is now being heard inviting the people to escape and find refuge, not in the ark but in Jesus Christ. How will the warning be treated? Christ tells us just as it was received in the days of Noah. Thousands will deride the message of mercy and salvation, and turn aside, one to his merchandise, another to his farm, and give little or no attention to these things. They will be occupied with eating, drinking, and dressing, planting and building as in the days of Noah, as though no sound of alarm had ever saluted their ears.  {ST, January 3, 1878 par. 9}
[ST, January 3, 1878 par. 10]          The same reasoning will be heard today from worldly-wise men, from the unfaithful watchmen in the pulpits, "My Lord delayeth his coming, all things remain as they were from the beginning. You have no need to be alarmed, there is to be a thousand years of temporal millennium before Christ will come. All the world will be converted. Peace, peace; you should pay no regard to these fanatics, who are only alarmists." The world generally will despise prophecy and abuse those who speak to them the words of God, rebuking their sins and calling them to repentance. Timothy writes: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness but denying the power thereof. What a picture is here drawn by the apostle in regard to the days, just prior to the coming of the Son of man." The millennial glory that is predicted by the false shepherds of today does not harmonize with the words of the inspired apostle. The question is asked, When the Son of man cometh shall he find faith on the earth?  {ST, January 3, 1878 par. 10}
[ST, January 3, 1878 par. 11]         The deceived shepherds, deceiving their flocks in their turn, are the ones whose voices are heard prophesying the conversion of the world crying peace, and safety. The inspired apostle assures us we may look for wickedness to be continually increasing as the end approaches. The description given by Timothy of the sins to be found among those who have a form of godliness is sufficient to place the students of the Bible on their guard that they be not deceived in regard to the true state of things in our world by the syren songs of the sleepy shepherds crying peace and safety when destruction is just ready to burst upon the world. While Satan is working to quiet the fears and consciences of men, he is making his last master stroke to retain his power over a world which he sees is about to pass from his grasp--He has come down in great power working with all deceivableness of unrighteousness in them that perish. His lying wonders will deceive many.  {ST, January 3, 1878 par. 11}
[ST, January 3, 1878 par. 12]          Philosophers and men of science will endeavor by their reasoning to show that the world cannot be destroyed by fire. They will plead that it is inconsistent with the laws of nature. But the God of nature, the maker and controller of nature, can use the works of his own hands to serve his purpose. Those who would be loyal to the God of heaven will not allow that interpretation of prophecy which will do away the force of the lesson God designed the prophecy should convey. As the contemporaries of Noah laughed to scorn that which they termed fear and superstition in the preacher of righteousness, so will the solemn messages of warning be ridiculed in our day.                                                    -    {ST, January 3, 1878 par. 12}
[ST, January 17, 1878 par. 1]       January 17, 1878 Christ's Promises to the  Disciples.  -  By Mrs. E. G. White.  -         The hearts of the disciples were troubled at the words of their Master who had said that all his faithful followers would be offended because of him that same night. In their affection and care for their Saviour it seemed to them a hard saying. Peter especially was grieved that Jesus should not accept his assurance of fidelity under all circumstances. But the Saviour knew the test that awaited his little flock, so soon to be left without a shepherd. He knew the agony that awaited him in the garden, that on the morrow he was to pass through the mockeries of a trial in the judgment hall, to be followed by his crucifixion. He knew that no sleep would refresh his weary frame until he closed his eyes in death.  {ST, January 17, 1878 par. 1}
[ST, January 17, 1878 par. 2]          But his loving heart was drawn out in sympathy for his disciples who were to endure a fearful trial in his betrayal and death upon the cross. The grief of the Son of God was not for himself but that his disciples were to be left without his presence to comfort and strengthen them. It had been impossible for them to comprehend the terrible scenes they were now entering upon, and their very ignorance of what was before them, notwithstanding his statements in regard to the future, moved the Saviour's compassionate heart. He read the peculiar character of each disciple, knowing who were in greatest danger of being overcome by temptation. But this knowledge did not bring one word of harshness or rebuke from his lips; their very weakness bound his companions to his heart in bonds of sympathy and love. His great anxiety was to shield his followers from suffering and from the abandonment of unbelief. He addressed them in these words:--  {ST, January 17, 1878 par. 2}
[ST, January 17, 1878 par. 3]          "Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know." Doubting, questioning Thomas feels called upon to express his discouragement and unbelief: "Lord, we know not whither thou goest; and how can we know the way?" Jesus mildly and patiently instructed his doubting disciples in the way of life:--  {ST, January 17, 1878 par. 3}
[ST, January 17, 1878 par. 4]          "I am the way, the truth, and the life; no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also; and from henceforth ye know him, and have seen him." Jesus would have him understand that the Father had been revealed in the Son--in his teachings that reflected the wisdom of Heaven, and in his works that showed the power of Omnipotence.  {ST, January 17, 1878 par. 4}
[ST, January 17, 1878 par. 5]          Philip perceiving but dimly the meaning of his Lord said to him, "Lord, show us the Father and it sufficeth us." Philip, and also the other disciples were filled with apprehension and doubt, and they desired that Jesus should give them a last convincing proof of his divinity by showing them the Father. Christ appeared in the disguise of humanity as a servant. But those who were partakers of his divine nature had eyes to perceive his divinity, the glory of which had upon special occasions, flashed through his human disguise, revealing indeed the Father. Sad indeed was it that one of his disciples who had been his companion, and witnessed his mighty works, had so failed to discern the character of his Saviour as to ask him for another sign. Jesus looked upon him with mild reproach:--  {ST, January 17, 1878 par. 5}
[ST, January 17, 1878 par. 6]          "Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me or else believe me for the very work's sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it."  {ST, January 17, 1878 par. 6}
[ST, January 17, 1878 par. 7]          All that men were able to witness of God had been revealed to them in Christ, and had their spiritual perception been what it should have been they would have discerned in him the Father. Jesus, now about to remove his powerful presence from his disciples, promised that they should do greater works even than he had done. He was soon to stand by his Father's side as the Advocate of men, to plead in their behalf, and he promised to do whatsoever they should ask in his name, that the Father might be glorified in the Son. "If ye shall ask anything in my name, I will do it." Precious promise to the needy and sorrowful. When the Spirit was afterward poured out upon the disciples wonderful results followed through the gifts which Christ had just promised them. He continued: "If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me. Because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you."  {ST, January 17, 1878 par. 7}
[ST, January 17, 1878 par. 8]          Jesus had been the teacher and counselor of his disciples, their pitying friend. Now, when about to leave them, he assured them that he would in no case forsake them, but would be clothed with power, and would become their Friend and Advocate in the presence of the Father, to present any petition they might offer in the name of his Son. He promised them a comforter when his personal presence was taken from them. The disciples did not comprehend at the time, the full meaning of their Master's words; but afterward, in their religious experience, they cherished the precious promise and presented their petitions to the Father in the name of Jesus.  {ST, January 17, 1878 par. 8}
[ST, January 17, 1878 par. 9]          That promise given by Jesus to his disciples was for the benefit of all who should comply with the conditions of Christ to the end of time. God is omnipotent, and man may be strong to accomplish his purpose while he has the promise of divine help in every emergency. God's power is hidden from the unbelieving; his ways and purposes are not understood by them. "The world knoweth him not." But mighty victories are gained through the prayers of the obedient children of God, presented in the name of Jesus. The secret of the success of the people of God is connection with him in prayer, and humble obedience of his requirements. Jesus urged upon his disciples the necessity of obeying the commandments he had given them if they would abide in his love. The comfort promised to his followers was on this condition.  {ST, January 17, 1878 par. 9}
[ST, January 17, 1878 par. 10]          God's blessing was never withheld from his obedient people. The wrath of God was brought upon the Jews by their disobedience of his law. Many persons contrast the freedom found in Christ with what they regard as the severe requirements of the law of God. Their words and example say to the world, Christ is so lenient and forgiving that we need not be particular to keep to the strict letter of the law. They slide away from their allegiance in a loose reckless manner, doing the works of Satan, while professing to love the Lord. Yet Jesus positively declared in his last conversation with his disciples, that those who love him will keep his commandments. In the Old Testament entire obedience is required in order to secure blessings, and entire obedience is also required in the New Testament as the conditions of receiving the approval of God. Obedience of the divine requirements is the demonstration of our faith, and the test of our love and discipleship. Professing theories, and observing forms will not answer the requirements of God. The vital principle of love is kept active through obedience. "Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."  {ST, January 17, 1878 par. 10}
[ST, January 17, 1878 par. 11]          All through his ministry Jesus impressed upon his followers the necessity of obeying the law, and his own life was a demonstration of its principles, and now, as his time of agony and trial approaches, his mind, instead of dwelling upon himself, turns to his disciples, and he seeks to impress upon them the lesson of obedience. The Savior when about to leave his disciples promises to manifest himself to those who love him and keep his commandments: "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."  {ST, January 17, 1878 par. 11}
[ST, January 17, 1878 par. 12]          "Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?"  {ST, January 17, 1878 par. 12}
[ST, January 17, 1878 par. 13]          The Savior patiently explains his former words: "If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." Here is the mystery of godliness: Christ revealed by his Spirit to those who love him. When he should pass from the world he would be unknown by those who love the world and obey not the requirements of God. But the highest form of truth was presented to the disciples in the fact that the Savior would be discovered by those who love and walk in the light, while he is hidden from those who do not accept the light. Every step in the life of faith and consecration is additional knowledge of the world's Redeemer. Though no longer personally with his disciples, Jesus takes the hand of the faithful and becomes their Guide through all the dangers and trials of life's journey. Jesus continued:--  {ST, January 17, 1878 par. 13}
[ST, January 17, 1878 par. 14]          "But 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. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father; for my Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye might believe." The Savior encouraged his disciples with the assurance that when he was no longer with them his Spirit would refresh their memories, so that the words which he had spoken to them would be imprinted on their hearts, to be afterward given to all nations, tongues and kindred on earth. The Savior settled his peace upon his disciples as a legacy, and exhorted them not to be overwhelmed with anguish, for they should enjoy that peace which is a mystery to the world.  {ST, January 17, 1878 par. 14}
[ST, January 17, 1878 par. 15]         He led their minds from the great loss they would soon sustain, to the advantages they would gain by his leaving them. He told them that the Father was greater than himself, that he would stand by the Father's side as the friend of his followers, to speak in their behalf. He is acquainted with human nature and the tendencies of the human heart, and promises to unite his petition with theirs, that the comforter, the spirit of truth might abide with them and shine forth in their lives and works, winning many to Christ. This promise has been the comfort and stay of millions who have since followed Jesus in humble obedience.  {ST, January 17, 1878 par. 15}
[ST, January 17, 1878 par. 16]          Through the strength of Jesus men may be made strong; through his love they may become lovely in character. He would have his followers understand that they cannot go to the people of the world for sympathy and comfort in their religious difficulties and trials; because the spirit of the truth is not discerned by them.  {ST, January 17, 1878 par. 16}
[ST, January 17, 1878 par. 17]          Our Savior had one more work to do in evidence of his own complete obedience to the Father. It was to die for the world. Said he: "Hereafter I will not talk much with you; for the prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence." His hour was fast approaching; and he with his disciples passed on his way to Gethsemane. Many times had he traveled these paths on messages of love and mercy; and he had lately passed that way in triumph hailed by the glad acclamations of thousands as Him that cometh in the name of the Lord.                                                    -    {ST, January 17, 1878 par. 17}
[ST, January 24, 1878 par. 1]       January 24, 1878 Last Talk with the  Disciples.  -  By Mrs. E. G. White.  -         Mount Olivet had been our Saviour's favorite resort for retirement and prayer after his day's work of teaching was done. At the foot of the mount was the garden named Gethsemane, and to this he now made his way. It was night, but the moon was shining brightly and revealed to Jesus a flourishing grapevine. He uses this as a symbol of his union with his followers:--  {ST, January 24, 1878 par. 1}
[ST, January 24, 1878 par. 2]          "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you." As the Father had life in himself so had the Son. The branches of a vine detached from its parent stalk, withers and dies, is lifeless and fruitless. "Every branch in me that beareth not fruit, he taketh away." The Jewish nation was a fruitless branch, and was therefore to be separated from the living vine, which was Christ Jesus, and the Gentiles were to be engrafted upon the stalk to become a living branch, partaker of the life that nourished the true vine. The branch was to be pruned and purged that it might be more fruitful.  {ST, January 24, 1878 par. 2}
[ST, January 24, 1878 par. 3]          Jesus in view of his removal from his disciples is filled with anguish; yet he knows that this separation will cause them to be more firmly connected with the living vine, and yield a rich harvest of fruit. He exhorts them: "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you; continue ye in my love." When the sinner has repented of his sins, and is united to Christ, as the branch is engrafted on the vine, a deep and earnest love pervades his being which death cannot quench. The nature of the man is changed and he is a partaker of the divine nature. He loves the things which Christ loves, and hates that which He hates. His desires are in harmony with the will of God. He treasures up the words of Christ, and they abide in him. The life-giving principle of the Saviour is communicated to the Christian. Just so the little rod, leafless, and apparently lifeless is engrafted into the living vine, and fiber by fiber, vein by vein, drinks life and strength from it till it becomes a flourishing branch of the parent stalk.  {ST, January 24, 1878 par. 3}
[ST, January 24, 1878 par. 4]          The condition of this union is plainly specified: "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." The commandments of the Father are the commandments of the Son. In this union with Christ, finite man, dependent and worthless, is exalted by a connection with the Infinite, even as the engrafted branch draws nourishment from the vine which results in the production of fruit. The follower of Christ derives from him wisdom, strength and righteousness. Without Christ he cannot be reconciled to God, whose law he has transgressed. Without Christ he is unable to subdue a single sin or overcome the smallest temptation. The soul united to Christ as the branch to the vine is accepted of God through the merits of his Son, and becomes an object of the Father's special care. Christ says, "I am the true vine, my Father is the husbandman." Man, by his union to the Infinite One through Jesus Christ, will be fruitful of good works. "If ye abide in me, and my words abide in you, ye shall ask what ye will and it shall be done unto you." Jesus continues:--  {ST, January 24, 1878 par. 4}
[ST, January 24, 1878 par. 5]          "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you." The joy of the Christian is not found in transgression of the law of God, but in obedience of all its precepts. None are in slavery and bondage to the law but those who transgress it. Obedience produces love to God and man--the two great principles of the law of God. This obedience and this love brings fullness of joy to the disciples of Jesus. He still impresses upon them the importance of carrying forward the work which he has begun, and bearing fruit to the glory of God.  {ST, January 24, 1878 par. 5}
[ST, January 24, 1878 par. 6]          "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you that ye love one another. If the world hate you, ye know that it hated me before it hated you. 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." The Saviour instructed his disciples not to expect the commendation of the world. The world hated the Majesty of Heaven before it hated his followers. Those who are of the same spirit with the world enjoy its smiles and approbation; but the humble disciples of Christ will suffer opposition. But this opposition met by the Christian will be of the highest value to him if it drives him to Jesus for sympathy and comfort. Such opposition will develop staunch elements of character and virtues that shine brightest in adversity. Faith, patience and Heavenly-mindedness, with confidence in God are the perfect fruit that blossoms and matures in the shadow of adversity.  {ST, January 24, 1878 par. 6}
[ST, January 24, 1878 par. 7]          Christ the Master was hated and persecuted, and his followers should expect no better portion in this life. In these days the churches that profess the name of Jesus, yet are built up with lifeless forms, and full of popular sins and error, escape the condemnation of the world. But a people that unite to condemn sin, repress iniquity, cherish the truth of Christ and obey the commandments of God must endure the rebuffs and persecutions of the world.  {ST, January 24, 1878 par. 7}
[ST, January 24, 1878 par. 8]          "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. But all these things will they do unto you for my name's sake, because they know not him that sent me." The Saviour instructed his disciples to look for the opposition of the world. He declared that they should be brought before kings and rulers for his name's sake; and whosoever might destroy the lives of the disciples would be so far deceived by the adversary as to think they were doing God service. Every indignity and cruelty which the ingenuity of man and the zeal of Satan could devise would be visited upon the followers of Christ. But, in all these trials, they were to remember that their Master and Guide had endured like reproach and contumely, and were to press on in his footsteps, keeping the prize of eternal life in view, and striving to win more souls to Christ.  {ST, January 24, 1878 par. 8}
[ST, January 24, 1878 par. 9]         Jesus wished to impress upon his disciples the importance of their position, as those who had accompanied him in his travels, beholding his wonderful works and hearing his words of wisdom. Said he to them: "And ye also shall bear witness, because ye have been with me from the beginning." These faithful witnesses of Christ were to execute their mission with a wisdom and energy equal to the importance of the truth to which they were to testify. The history of those men and the evidence which they were to record were to be the study of men through all ages. Tremendous results were to be realized from the words of Jesus to his few humble disciples.  {ST, January 24, 1878 par. 9}
[ST, January 24, 1878 par. 10]          They were the chosen repositories of the truth of God. They were witnesses of the Father's acknowledgment of Jesus as the Son of God. At the baptism of Christ they had heard the voice of the Father proclaiming: "This is my beloved Son in whom I am well pleased." On the mount of transfiguration they had beheld the excellent glory clothing the Saviour with the brightness of the sun. They had seen the Heavenly messengers conversing with the Saviour, and heard again the voice of God declare: "This is my beloved Son, hear him." In the temple, only a few hours before, they had again heard the Father exalt and glorify his Son. That which these favored disciples had seen and felt and heard in regard to the Redeemer they were commissioned to testify for the benefit of humanity through all time. And, by living faith, men must lay hold of Christ through the evidence of these chosen witnesses of his divinity, and power unto salvation.  {ST, January 24, 1878 par. 10}
[ST, January 24, 1878 par. 11]          Jesus carefully opened before his disciples the events which would transpire after his death, forewarning them that when persecution should overtake them they might not become discouraged and apostatize from their faith to avert suffering and dishonor. Said he: "I have many things to say to you, but ye cannot bear them now." What tenderness and sympathy these words express! He forbore to crowd their minds with truths that were difficult for them to comprehend. He led them gently on to understand the great subjects with which he wished to entrust them, and which they were to deliver to the world.  {ST, January 24, 1878 par. 11}
[ST, January 24, 1878 par. 12]          Jesus also refrained from wounding their feelings as much as possible. He could have, in a more definite manner, informed them concerning the Jewish service--that sacrificial offerings were no longer accepted by God, and that the light of God's presence no longer blessed the temple. But they were not yet strong enough to hear these things. A fearful test awaited them in the crucifixion of their Lord; and Jesus gently prepared their minds for this event, and for his absence from them. After his resurrection he would more clearly reveal to them his mission to the world and his approaching ascension to his Father. They would then be better able to understand and appreciate these great and solemn facts.  {ST, January 24, 1878 par. 12}
[ST, January 24, 1878 par. 13]          Jesus plainly stated to the disciples that he had left the presence of his Father to come unto the world; that he was about to leave the world and return to the presence of his Father. The disciples thereupon expressed their faith that Jesus had indeed come from God. The Saviour then assured them that the time was approaching when they would be scattered each one seeking his own safety, and their Master would be left alone; yet not alone, for his Father would not forsake his Son. Jesus warned his followers of the future that they might be in some measure prepared for the events that awaited them. He encouraged them to look to him and trust in him when the opposition of the world like a dark storm met them in the accomplishment of their mission. He fortified their minds with hope, and reliance in his example: Be of good cheer I have overcome the world.  {ST, January 24, 1878 par. 13}
[ST, January 24, 1878 par. 14]          This should be the Christian's consolation. Christ, as man's representative, has overcome the world, the flesh and the devil. So by the Saviour's help may the children of men overcome all the powers of evil. Jesus was about to be separated from his little band of followers. He had but a little time in which to comfort and instruct them, and his farewell counsel was rich in sympathy and truth. Exceeding precious to his disciples were these last moments passed in the presence of their beloved Master. Like a consecrated high priest, Jesus now poured forth the burden of his soul to his Father in such a petition for his church as the angels had never before heard. This prayer was deep and full, broad as the earth, and reaching highest heaven. He presented his humanity before the throne of God. With his human arm he encircled the children of Adam in a firm embrace, and with his strong divine arm he grasped the throne of the Infinite, that he might unite earth to heaven, and finite man with the Infinite God.                                                    -    {ST, January 24, 1878 par. 14}
[ST, January 31, 1878 par. 1]       January 31, 1878 The Duty of Christians.    By Mrs. E. G. White.         ［A sermon preached in Battle Creek, Mich., June 19, 1877, and phonographically reported.］  {ST, January 31, 1878 par. 1}
[ST, January 31, 1878 par. 2]          "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."  {ST, January 31, 1878 par. 2}
[ST, January 31, 1878 par. 3]          Here is a promise to us on condition of obedience. If we will come out from the world, and be separate, and touch not the unclean he will receive us. Here are the conditions of our acceptance with God. We have something to do ourselves. Here is a work for us. We are to show our separation from the world. The friendship of the world is enmity with God. It is impossible for us to be friends of the world and yet be in union with Christ. But what does this mean: to be friends of the world? It is to unite hands with them, to enjoy what they enjoy, to love that which they love, to seek for pleasure, to seek for gratification, to follow our own inclinations. We do not in following inclination have our affections upon God; we are loving and serving ourselves. But here is a grand promise: "Come out from among them and be ye separate." Separate from what? The inclinations of the world, their tastes, their habits; the fashions, the pride, and the customs of the world. "Come out from among them, and be ye separate, and touch not the unclean, and I will receive you." In making this move, in showing that we are not in harmony with the world, the promise of God is ours. He does not say perhaps I will receive you; but, "I will receive you." It is a positive promise. You have a surety that you will be accepted of God. Then in separating from the world you connect yourself with God; you become a member of the royal family; you become sons and daughters of the Lord Almighty; you are children of the heavenly King; adopted into his family, and have a hold from above; united with the infinite God whose arm moves the world. What an exalted privilege is this to be thus favored, thus honored of God; to be called sons and daughters of the Lord Almighty. It is incomprehensible; but still with all these promises and encouragements there are many who question and hesitate. They are in an undecided position. They seem to think that if they were to become Christians, there would be a mountain of responsibilities to be borne in religious duties and Christian obligations. There is a mountain of responsibility, a life-time of watchfulness, of battling with their own inclinations, with their own wills, with their own desires, with their own pleasures; and as they look at it, it seems like an impossibility for them to take the step, to decide that they will be children of God, servants of the Most High.  {ST, January 31, 1878 par. 3}
[ST, January 31, 1878 par. 4]          By this I am reminded of an incident I once read, of an aged gentleman who had been broken down by hard labor yet was seeking some employment by which he could obtain means. A nobleman who had a hundred cords of wood to cut, was informed of the wish of the old gentleman. He told him that if he would cut the wood he should have one hundred dollars for the job. But the old gentleman replied, No, he could never do that. It was impossible. He was an old man, and not able to undertake such a job. "Well," said the nobleman, "we will make a different bargain. Can you cut one cord today? if so, I will give one dollar." The bargain was made, and the cord of wood was cut that day. "Now," said the nobleman, "you may cut another cord tomorrow;" and another cord was cut the next day; and thus the whole job was accomplished. In one hundred days the work was completed, and the laborer was in just as good health as when he commenced the work. He could take it cord by cord, but when presented to him in one large job the accomplishment of it seemed impossible.  {ST, January 31, 1878 par. 4}
[ST, January 31, 1878 par. 5]         This well represents the cases of many who are undecided. They have a desire to be Christians, yet the responsibilities of a Christian life seem so great to them that they fear they will make a failure, are almost certain they can never reach the mark if they make the attempt. But when it is taken into consideration that it is not for them to see the end of the Christian's journey; it is not for them to comprehend and accomplish it at once. Only one day at a time with its burdens and responsibilities is presented to us. Yes, dear friends, dear youth, tomorrow is not yours. It is the duties of today that you are to perform. If you resolve to be on the Lord's side, and come out from among the world, and be separate, and choose to be sons and daughters of the Lord Almighty, to leave the ranks of the enemy, the service of sin and of Satan, make up your mind to always do present duty. Take hold of the duties of today, realizing that the Lord has claims upon you, that you are responsible to your Creator; these claims are to be met only a day at a time. In the strength of God take hold believing that you can overcome for that one day. That day must be commenced with watchfulness and prayer. Learn to give your heart's best affections to God. Signify in noble work and in your conversation that you love your heavenly Father. Let him apportion to you your work.  {ST, January 31, 1878 par. 5}
[ST, January 31, 1878 par. 6]         The Christian life is a battle and a march. It is to work for today and not for tomorrow. It is to do the duties of today; it is, when you rise in the morning, to think, now I am wholly dependent upon God, and I will ask him to take care of me; and when I ask him to take care of me today, I believe that he will do so. I will lay my burden of care, and my troubles at the feet of Jesus, and he will gather them up. You must trust in his love; and if he has given you a small work, take that up, and do it today; and if you have been faithful in doing that little work today, tomorrow you will be capable of bearing a greater responsibility, and of doing a greater work; and he will give you a greater work and responsibility to bear on the morrow.  {ST, January 31, 1878 par. 6}
[ST, January 31, 1878 par. 7]         To every one there is given talents of influence; and how many have an unconscious influence which is daily exerted on those around us. If this influence is saving, if it is gathering with Christ, in the day of final accounts it will tell to our advantage; but if we are exerting an influence which leads souls from God, from the truth, a scattering influence which separates from God, and heaven, we are paving the way, the broad way that leads to death.  {ST, January 31, 1878 par. 7}
[ST, January 31, 1878 par. 8]          There are only two roads; one leads to heaven, the other to death and hell. Every one has a work to do. Every one of us, that have reasoning powers, knows that there is a God. As we look at the heavens above, upon the earth beneath with its stately trees, shrubs and every opening bud and blooming flower we know there is a God, a Creator. The glories of the moon and stars in the firmament, the clouds tinted with gold and silver, and the heavens spanned with the beautiful rainbow, speak to us of the goodness, mercy and love of God. All these things are evidences of his care for us. He loves us, oh! so dearly. That love is incomprehensible. It is as high as the heavens, and as broad as the world. A love that is immeasurable. This love that we can trace in every cloud, in every tree, shrub, and vernal branch, in everything our eyes behold, is seeking a place in our hearts. God is love; and oh! what love he has revealed to us in giving his Son to die for us. How can we be indifferent to the claims God has upon us? How can we devote our God-given time, the hours of probation granted us here in which to prepare for a higher and immortal life, to thinking of ourselves, of our appearance, in allowing pride to take possession of our hearts when we consider the infinite price that has been paid for our redemption?  {ST, January 31, 1878 par. 8}
[ST, January 31, 1878 par. 9]          We want an arm to lean upon in the hours of affliction that can sustain. We want such an arm to rely upon when the earth shall reel to and fro, and be removed as a cottage. We want to know then that God is our father, that our life is hid with Christ in God. Every one of you need this assurance. The students at our school need this assurance. Some will soon return to their homes. How many of them have come to this school without a hope in Christ? How many have given their hearts to him since they have been attending our college? How many are still in a position of indecision, sometimes inclined to be wholly on the Lord's side, and then again draw back for the very reasons I have mentioned, the responsibilities and duties devolving upon the Christian? These seem so great that they hesitate and remain undecided.  {ST, January 31, 1878 par. 9}
[ST, January 31, 1878 par. 10]          But how many of you, should another year roll round from today, will be alive? Many may be snatched away in a few months. Here was one of your number, Brother Morrison, who came here to attend our college and become able to enter the gospel ministry, and a few weeks has ended his career in this life. Only a few weeks and you followed him to his grave in Oakhill cemetery, there to rest until the morning of the resurrection.  {ST, January 31, 1878 par. 10}
[ST, January 31, 1878 par. 11]         How long is the extent of your life? Who of you have the assurance that you will live until the next term of school? How many of you have any surety of your life? But if you had a life-time before you, if you knew that you should live your three-score years and ten, what is that little span of life? Is it too much for you to give to God? What do you give to him? What does he require? Does he require you to give anything that is for your interest or happiness to retain? Oh no. What are the claims that God has upon you? It is, my son, or my daughter, give me thine heart. It is to come out from among the world, and to be separate, "and touch not the unclean, and I will receive you." Who is the "I?" It is the great "I AM;" he who holds the worlds in his hands; he who gives you life, and gives you health. "And I will be a father unto you, and ye shall be my sons and daughters." Oh what a relationship is this! How can any feel as though they were making a sacrifice, to be adopted into the family of the King of kings; the Lord who reigns in the heavens; know you not that it is the highest exaltation to become children of God, "sons and daughters of the Lord Almighty?"  {ST, January 31, 1878 par. 11}
[ST, January 31, 1878 par. 12]         Ever since I was eleven years old I have been in the service of this heavenly King. I can speak from experience. He has asked me to give him nothing that was for my best interest to retain. Precious Jesus; precious Saviour; I love him; and I love his service. Oh! that my poor name can be registered in the Lamb's book of life. Let it stand there; let it be honored among the holy angels; let it remain there when this earth shall pass away; and when the King of kings shall come in his majesty, and in his glory, to take his faithful ones to himself, oh, let my name then be among the ransomed. Let it be among the names of those who shall have the crown of glory upon their brows. Let me have a home with the dear Redeemer, and with an immortal tongue, praise him. Upward to God is the soul's adoration. Oh, glorious prospect, to be among the ransomed in the kingdom of glory.  {ST, January 31, 1878 par. 12}
[ST, January 31, 1878 par. 13]          But here we have duties to perform. God has given us our work. There are none of us who should feel because we do not have a great work to do, that there is no special responsibility resting upon us. Dear friends, it is your duty to do the little things right in your pathway, to fulfill your part in the college where you are, and among your associates; and to speak a word for your Master wherever you are; it is to put away vanity; it is to put away frivolity; it is to overcome pride; it is to put away selfishness, and to seek earnestly for the meekness of Christ.  {ST, January 31, 1878 par. 13}
[ST, January 31, 1878 par. 14]          Jesus left his majesty, his glory, and high command, and came to our earth, suffered for our sins, and for our sake became poor. He died that you, through his poverty might be made rich. He was a man of sorrows, and was acquainted with grief. 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. When such an infinite price has been paid for us, shall we shrink at the thought, that perhaps we shall not devote so much time to personal adornment, to dress and to display? Shall we shrink at the idea that we must devote our time, our hearts, and our holiest affections to God?  {ST, January 31, 1878 par. 14}
[ST, January 31, 1878 par. 15]          I inquire of you again, what does he ask you to give? He asks you to give to him a sin-polluted soul, that he may wash it with his own blood; that he may cleanse it; that he may refine, elevate, and ennoble it; and at last, that you may enjoy the society of the heavenly angels in the kingdom of glory. You must put away pride and selfishness. Do you hesitate to yield your selfishness? Will it make you happy to retain it? The most unhappy persons in the world are those who are selfish, and filled with pride and vanity. It is these things you are to give up. Let it be the language of your heart, "I will give myself to thee just as I am. I will come just now." But some say, "I am afraid I shall not live a Christian life." And for fear that you will not live a Christian life you are not going to make an effort.  {ST, January 31, 1878 par. 15}
[ST, January 31, 1878 par. 16]          Can you not venture out upon the promises of God? Christ has said not a sparrow falleth to the ground without the notice of your heavenly Father; and even the hairs of your head are numbered. Now, will not he that is able to do this, help you when you ask him to give you grace that you may follow in the path of obedience? Will he not give you that strength, that wisdom, and knowledge that shall lead you to follow in his footsteps?  {ST, January 31, 1878 par. 16}
[ST, January 31, 1878 par. 17]          You are seeking to obtain an education. How many of you who are before me may have it laid upon you to be embassadors for Christ, called to point souls to the Lamb of God who taketh away the sins of the world? How many of you will bear the burdens, and responsibilities as ministers of the gospel? You must render an account to God for the talents he has given you. Are you going to devote these talents, your ability, to God? If not, your education will only sink you lower at last; because you are gaining more and more knowledge, and you are not putting that knowledge to a good account. You are perverting it. But God is able to do great things for you. He says, "Come out from among them and be ye separate." Come out from among the world; let not your aspirations be for the things of this world; for there is something higher after which you may aspire; there are higher attainments which demand your attention. The things of this world perish, are corruptible, and pass away, but there are things that will never perish, things that are eternal; and for these you may aspire. You cannot be loving the things of this world, and taking hold upon God and heaven at the same time. Are you afraid that if you become Christians, the world will look upon you with derision? Do you fear their taunts and their jeers? Jesus bore it before you; he, "who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." He who created the world, our Redeemer, our Saviour, bore it before you.  {ST, January 31, 1878 par. 17}
[ST, January 31, 1878 par. 18]          But what if you should have all the honor and the applause that the world could give you, what then? Let disease take hold of your mortal frames, can this honor and applause, and the praise of men relieve you of one pang? Can it relieve you of one distress? Can it be of the least advantage to you in healing you of your maladies? It cannot. But what does the Father say? "I will be a father unto you, and ye shall be my sons and daughters saith the Lord Almighty." He will connect you with himself, crown you with glory and honor, immortality and eternal life. This honor, that you can seek for with a surety of obtaining, will never perish. Do you seek gold, the riches of this world? We read that the streets of the city are paved with pure gold, and that the gates of the city are of gold set with pearls. The riches obtained here may be consumed. There are many ways in which you may be robbed of your earthly treasure. Christ says: "Lay up for yourselves treasures in heaven." There no thief shall approach; no moth or rust shall corrupt. Thus, if you lay up your treasures there, you will have an imperishable treasure which you can be in no danger of losing.  {ST, January 31, 1878 par. 18}
[ST, January 31, 1878 par. 19]          And now I would say to these, my friends, I have the deepest interest that you should give your hearts to God; that you may be strong in the cause of serving him. You need him for your friend, he will be a friend, indeed. You may come to your earthly friends with burdens; they may sympathize with you, but cannot relieve you; but here is a friend to whom you may come with your troubles and trials who is always ready not only to sympathize with you, but to bear your burdens. He knows all the difficulties of the way, for he has passed through them; and he is touched with the feelings of your infirmities. This great High Priest, who is in the heavens, is pleading in you behalf. He loves you; and when you come to him with your griefs, your sorrows, and your troubles he will listen to you. He will hear your prayers, and answer your petitions. When you pour out your heart before him, then his great heart of love is opened to you, and he will be touched with your griefs and your sorrows. And now I would inquire of the young here tonight, How many want Christ as their Saviour, and their Redeemer? How many want to make a decided move to live for God? How many of the youth who have attended our school, or any here who have backslidden from God, want to renew their covenant with him, want to yield their pride, and to get rid of their selfishness? How many will come to their Saviour this very evening? "Behold I stand at the door," says Christ, "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." Gracious invitation! Jesus is at the door seeking admittance. Will you open to him? Will you let him take possession of your heart? Will you give him your affections?  {ST, January 31, 1878 par. 19}
[ST, January 31, 1878 par. 20]         Now, I wish to say to the youths, and to any who want to start to serve God; here at this very meeting say: I will give myself to God; I will leave the paths of sin, and I will try to be a Christian. Let those who have backslidden, and have not the evidence that they are the children of God, come forward, and we will unite with you in presenting your cases before God in prayer. We want the deep movings of the Spirit of God. We want you to take Jesus with you as you go to your homes. We want you to have a knowledge of Christ, and come to him. We want you to give your hearts to the Lord, and serve and obey him.  {ST, January 31, 1878 par. 20}
[ST, January 31, 1878 par. 21]          ［THIS DISCOURSE WAS FOLLOWED BY A LARGE NUMBER COMING FORWARD FOR PRAYERS. THE INTEREST CONTINUED TILL THE CAMP-MEETING, WHEN OVER ONE HUNDRED AND THIRTY WERE BAPTIZED, MANY OF WHOM WERE STUDENTS OF THE BATTLE CREEK COLLEGE.］  {ST, January 31, 1878 par. 21}
[ST, February 7, 1878 par. 1]       February 7, 1878 BATTLE CREEK COLLEGE.  -  REMARKS BY MRS. E. G. WHITE, AT GOGUAC  LAKE, JUNE 26, 1877.         ［THE CLOSING EXERCISES OF THE BATTLE CREEK COLLEGE FOR THE YEAR WERE HELD IN THE BEAUTIFUL GROVE AT GOGUAC LAKE, ABOUT TWO MILES FROM THE CITY OF BATTLE CREEK. BEFORE THE SERVICES CLOSED THERE WERE ABOUT FOUR HUNDRED PERSONS PRESENT WHO WITNESSED THE BAPTISM OF FOURTEEN STUDENTS OF THE SCHOOL WHO HAD BEEN CONVERTED DURING THE LAST TERM. IT WAS ON THIS OCCASION THAT MRS. WHITE GAVE THE FOLLOWING ADDRESS, WHICH WAS REPORTED BY A STUDENT.］  {ST, February 7, 1878 par. 1}
[ST, February 7, 1878 par. 2]          Our Saviour, frequently, when he was giving his lessons of instruction to his disciples, took them without inclosed walls and led them by the lake- side and in the groves; and here he gave them illustrations by the objects in nature; and with these he bound up the sacred lessons of instruction which were to be immortalized in their minds. As they would look upon the shrubs and the flowers, the rocks and barren soil, the mountains and hills, the sower and the reaper; and as they would look upon the flowers in glowing beauty around them, the lessons of instruction given by their divine Lord were repeated to them. When we look upon these lofty trees and upon the lake and the boats that are going out and coming in upon the water we can remember that Christ beckoned for a fisherman's boat, and he entered into Simon's, and asked him to thrust out a little from the land. He there gave important lessons which were to be immortalized and handed down to us; and which were to reach unto the end of the world. As we view the lake today, and the boats upon the waters, these lessons which Christ gave are repeated to us.  {ST, February 7, 1878 par. 2}
[ST, February 7, 1878 par. 3]         Said the Saviour of the world: "Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these." Who gave to the beautiful flowers their delicate tints and their varied colors? Was it not that God which has given us everything that is lovely and beautiful in our world? Our heavenly Father who has surrounded us with everything that is glorious in nature is a God of love. He is a lover of the beautiful. He says: "Consider the lilies of the field, how they grow." Solomon in all his glory was not arrayed, with his costly robes of gold and silver, in garments which could bear comparison to these flowers of loveliness in their natural simplicity. Solomon is seated upon a throne of ivory, its basement is of gold, the steps are of gold flanked with six golden lions. Everything surrounding him is attractive. All his eye rests upon is magnificent. His eye rests upon expansive gardens, stretching away in the distance, beautiful and adorned with trees and shrubs to resemble the loveliness of paradise. The most rare and expensive birds of the richest plumage have been transported from every clime, and with their varying notes and bright songs, are flitting from bough to bough, while youths, the most lovely, clad in gold and silver dress, are seeking to amuse and divert the mind of the greatest monarch that ever sat upon an earthly throne. Many envied the popularity and abundant glory of Solomon, thinking that of all men he must be the most happy. But amid all that glory of artificial display the man envied is the one to be most pitied. His countenance is dark with despair. All the splendor about him is but to him mockery of the distress and anguish of his thoughts as he reviews his misspent life in seeking for happiness through indulgence and selfish gratification of every desire. He wails out his disappointment in these words: "All is vanity and vexation of spirit." We may learn the lesson in the sad life of Solomon that riches and high intellectual attainments will not be sufficient for a happy life. Learning, and ability, and outward display without the sanctifying power of true godliness, will not bring contentment, peace, and happiness.  {ST, February 7, 1878 par. 3}
[ST, February 7, 1878 par. 4]          You have your youthful strength, your strong, ardent, impetuous temperaments which if guided aright will make you men and women of influence. If you bring your talents early as a consecrated offering to God he will accept you. If connected with the source of all purity, nobility and holiness, your lives will represent the spotless purity of this lily, diffusing a fragrance grateful and pleasant to all with whom you associate.  {ST, February 7, 1878 par. 4}
[ST, February 7, 1878 par. 5]          Dear youth, cultivate natural simplicity. Consider and learn from the flowers of the field the lesson Christ has sought to impress upon your mind and heart. You may devote the golden hours of your probation in studying your outward appearance. You may neglect the most essential work of your life in failing to secure the inward adorning, even the ornament of a meek and quiet spirit which is in the sight of God of great price. You may devote time, money and much thought to outward display, and after all your anxious care, you will not bear comparison to one of these flowers for attractive loveliness in their natural simplicity.  {ST, February 7, 1878 par. 5}
[ST, February 7, 1878 par. 6]          Here is the pure and lovely lily growing among the filth of ponds and lakes, striking down its curiously channeled stem, and gathering to itself only those properties that shall develop into this pure, fragrant lily. Every one admires this emblem of purity. Your lives, dear students, may resemble this lily.  {ST, February 7, 1878 par. 6}
[ST, February 7, 1878 par. 7]          As Christ offered his prayer to his Father he uttered these words. "I pray not that thou shouldst take them out of the world but keep them from the evil." The world is a land of emptiness: It is a world good and beautiful of itself but man has become so sensual and depraved so embittered against God that the earth itself groans under the weight of accumulated guilt, you must cultivate firm principle in the midst of surrounding infidelity, hypocrisy, pride, and profligacy. You must be Bible students and carry Bible rules into your every day life. In no case allow knavery deception and dishonesty to beguile you from your simplicity. Be it your constant study how you will best attain and cherish that which God values, the ornament of purity and meekness, that the world will be better for your having lived in it. Like the pure lily you need faith's penetrating root descending beneath the outward things which do appear to gather spiritual strength to invigorate and give purity and goodness to the life. The study of the Bible, the hours of secret communion with God, meditation upon heavenly themes will develop into purity of character resembling the spotless lily. The life of God in the soul is Christ in you a well of water springing up into everlasting life. This springing up into life will refresh all who connect with you. If your character is such that God can approve, it will be a complete Christian character filled with grace that is not assumed, but that has a natural growth. If your affections are obedient unto Christ your motives pure, there will be in your life, in your every day deportment, lessons of instruction to all around you. You will be living epistles known and read of all men. Your connection with God will lift you above every thing that has a debasing tendency, your pure and uncorrupted life will be ever pointing your school-mates and old associates upward to God and heaven saying to them you must seek peace and purity and happiness from above. Jesus is the source of your comfort strength and fortitude, amid vexation, trials and grievous temptations. The leaves of some trees and flowers seem naturally to gather dust which adheres to them, and mars their color and beauty. This is the case with many youths they do not see the necessity of vigilant watchfulness and earnest prayer to keep themselves pure, and their Christian character is always dingy. They need to wash their robes of character and make them white in the blood of the Lamb.  {ST, February 7, 1878 par. 7}
[ST, February 7, 1878 par. 8]          Young men and young women while you are attending school you may be gathering to yourselves only those things which shall tend to the perfection of character, or you may gather to yourselves the habits, customs and practices of the world; love the things which they love, which shall have a corrupting influence upon the life and character, and you will forfeit your right to eternal life. Which shall it be? Our heavenly Father, the Giver of life, would draw us from the artificial to the natural simplicities. "Consider," says Christ, "the lilies of the field, how they grow;" and again he says, "If God so clothed the grass of the field which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" If our heavenly Father has taken such special care for that which has to be cut down and cast into the oven, then how much greater is his care, his love and his attention for those who are formed in his image!  {ST, February 7, 1878 par. 8}
[ST, February 7, 1878 par. 9]         Young men and young women you may make any thing of yourselves that you please. You may attain to excellence and perfection of character; you may go through this world without being stained and blackened with the sins that taint and corrupt it; and when you are brought in contact with the evil of this world, you may escape them if you choose. Christ will be to you a special help in every time of need. But in order for you to develop characters which Heaven shall approve; it is necessary that you connect with God. Will you consider these lilies which I hold in my hand, emblem of purity and loveliness? Here in this flower is an expression of the love of God. Satan is never at rest; he is an interested spectator of all your actions. He will present before the inexperienced youth, things which on the surface appear attractive, to allure them from their integrity, and corrupt their morals. Christ's voice is heard saying to them, Consider the lilies of the field, learn from them the value of natural simplicity. God speaks to you through his created works. Will you listen to his voice? Will you become acquainted with God in nature?  {ST, February 7, 1878 par. 9}
[ST, February 7, 1878 par. 10]          We can discern his love to us in giving us all these things in nature. We can see it in the lovely flowers in the valleys and on the surface of the lake. Anywhere, everywhere, we may read expressions of God's love in the opening buds and blooming flowers. As God has given us these things of beauty and purity how much more will he delight to give us an eternal inheritance. He wants you to come into that position where he may grant you the gift of immortality. He has given you the gift of his Son, the greatest gift that Heaven could bestow; and now if you connect with God, if you connect with heaven, you may, in the name and strength of Jesus develop symmetrical characters; characters that are spotless as the pure lily that opens its blossom on the bosom of the lake. I invite you to take hold of heaven's blessings and then you can have a right hold upon the earth. I invite you to look up through nature to nature's God. Let these things teach you the love of God, and the care that he has for those formed in his image.                             (Concluded next week.)                                                    -    {ST, February 7, 1878 par. 10}
[ST, February 7, 1878 par. 1]       February 7, 1878 Light.  -         Jesus had said to the Pharisees: "This is your condemnation, that light has come into the world; and men choose darkness rather than light." In every age of the world, the majority have rejected the light that has shone forth to illuminate the darkness of error. According to the unbelief and prejudice with which men, in spite of convincing evidence, oppose the truth, is the intensity of their hatred of those who cherish it. In proportion to the light given will be the condemnation of those who reject it. Said Jesus:--  {ST, February 7, 1878 par. 1}
[ST, February 7, 1878 par. 2]          "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin; but now have they both seen and hated both me and my Father." The friends of Christ's truth will ever be persecuted by a time-serving generation. They will be termed enthusiasts and fanatics by the enemies of reform. The burning truths of God's word, condemning sin, and admonishing to righteousness are not palatable to the wrong-doer. Every true follower of Christ should have the spirit of a martyr, being ready to sacrifice any and everything rather than forfeit the favor of God.  {ST, February 7, 1878 par. 2}
[ST, February 7, 1878 par. 3]          The life of Christ was the embodiment of purity; and for this very reason he was hated. His righteousness stood forth in such marked contrast with that of the Pharisees that he was a continual reproach to them. Jesus said to his disciples: "But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me."  {ST, February 7, 1878 par. 3}
[ST, February 7, 1878 par. 4]          Many in this age may say that if they had lived when Christ was upon earth they would not have insulted and rejected him, but would have gladly accepted of his salvation. Yet those very persons doubt the power of the Saviour, and hesitate to believe his truth. The evidences that Jesus of Nazareth is the Saviour of men have increased with every successive generation, and yet millions refuse to believe on him, and accept the relief he offers their guilty souls. Jesus comes to those who are groaning under affliction, and offers to bear their grief, but they turn from him and hug their cankering cares to their hearts. He comes to those who are disappointed, whose hopes of this world have been crushed, and promises to give them peace and happiness if they will put their trust in him; but they shut their hearts against his sympathy and refuse to be comforted. Sad indeed will be the fate of those who reject the Redeemer notwithstanding the accumulated evidence in his favor.  {ST, February 7, 1878 par. 4}
[ST, February 7, 1878 par. 5]          The sin of the Jews was very great; but those in our day who have before them the history of Christ upon earth, and his rejection by the Jews sin in a far greater degree. They have the testimony of the followers of Jesus through the period of nearly two thousand years. They have far greater light than had the Jews. All other errors are trifling compared with the sin of rejecting Christ. To turn from him is to reject infinite truth, love and righteousness, and to close the door of the heart to all heavenly illumination, and to welcome darkness and despair. To accept him is light, peace and joy.                                                                     E. G. W.  {ST, February 7, 1878 par. 5}
[ST, February 14, 1878 par. 1]       February 14, 1878 Battle Creek College  -  Remarks by Mrs. E. G. White, at Goguac  Lake, June 26, 1877.  -  (Concluded.)         ［The closing exercises of the Battle Creek College for the year were held in the beautiful grove at Goguac lake, about two miles from the city of Battle Creek. Before the services closed there were about four hundred persons present who witnessed the baptism of fourteen students of the school who had been converted during the last term. The following is the concluding remarks of an address, which was reported by a student.］  {ST, February 14, 1878 par. 1}
[ST, February 14, 1878 par. 2]          We would say to the students who are soon to return to their homes, we hope they will make continual advancement in the knowledge of God, and in his fear. An education that is obtained merely in book knowledge is a very deficient education. An education in the things of God, a correct knowledge of God, combined with all the knowledge that you may obtain from books will give you symmetrical characters. As the students return to their homes, we hope they will carry Jesus with them; and that they will have the fear of God before them. "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." Here is a principle which reaches deep beneath the surface, taking hold of the thoughts and actions of the entire man. He is required to be constantly guarded, a faithful sentinel over the citadel of the soul, prepared to meet and resist every thought and action which will dishonor his heavenly Father. A compliance with this injunction of the apostle will bind and hold in restraint every unlawful passion, and will make self-control an absolute necessity to the Christian. Economy, industry, energy, and everything which will strengthen and develop noble qualities and powers will be cultivated. The Divine power combined with human effort will give to all perfect and entire victory. Every believing mind will be filled with conscious power. The language of the soul will be: I can do all things through Christ which strengtheneth me. Such youth, and only such, can stand before the world with symmetrical characters.  {ST, February 14, 1878 par. 2}
[ST, February 14, 1878 par. 3]          Solomon prayed to God for wisdom. The Lord said, because he had not asked for temporal riches or for worldly honor, he should have not only the blessing of wisdom, but riches and honor also. One who has heavenly wisdom is prepared to make a right use of the talents and means which God has given him. All the talents and ability he may possess will not lead him to forget the Giver. There is danger of some of these dear youth being self-deceived, as was the young man who came to Jesus, and in all self-confidence inquired: "Good Master what shall I do to inherit eternal life?" Said the Searcher of all hearts: If thou wilt enter into life keep the commandments. Exultingly the young man replied: All these have I kept from my youth up, what lack I yet? How earnestly, and with what elation of soul he said this. But Jesus looked pityingly upon this deceived young man and said: "Yet lackest thou one thing; sell all that thou hast, and distribute to the poor, and come follow me, and thou shalt have treasure in heaven." This practical test unfolded to the deceived young man his supreme selfishness. His deficiency of character spoiled all his virtues. It was a fatal deficiency, for he turned away from Christ, from the heavenly inducement, rather than to comply with the conditions.  {ST, February 14, 1878 par. 3}
[ST, February 14, 1878 par. 4]          We have hope that when you shall return to your homes and mingle in society, and are surrounded with temptations, when you shall meet with difficulties and obstacles, when self-denial is called for, when self-sacrifice is required, that you will be connected with God, and maintain a Christian fidelity of character; that you will be like the pure lily, only gathering to yourselves the good and refusing the bad. You can all do this if you will. Every one of you may have moral power; every one of you may have grace and strength to become victors on your own account, in the name of the One who has conquered for you, and has ascended up on high to represent your case to the Father. Man's representative pleads in heaven in our behalf; and we want that the youth who have given their hearts to God will so live that Christ can freely present their cases before the Father. We hope that those who have just entered the school of Christ will continue to be learners. "If ye then be risen with Christ seek those things which are above where Christ sitteth at the right hand of God." There are many who cease to be learners in Christ's school after they have received the ordinance of baptism. They appear more like graduates. "Except ye be converted and become as little children ye shall not enter the kingdom of heaven." How natural for many to love to teach, but who will not be taught. "Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein." Who so easily taught as a child; who so willing and ready to believe? God looks with love upon the confiding simplicity of children. Duties in our homes, in the college, and in the church, may be regarded as drudgery; but in proportion as these duties are blended with the love of God they are made cheerful and pleasant. The simple faith and trusting confidence of the child is necessary to be possessed by the learner in the school of Christ.  {ST, February 14, 1878 par. 4}
[ST, February 14, 1878 par. 5]          After the baptism of Christ he bowed upon Jordan's banks, and heaven never listened to such a prayer as he then and there uttered. And in answer to that prayer, the light and glory of God flashed forth from his throne and descended as a dove and rested upon him. Immediately from the Infinite One came a voice, saying: "This is my beloved Son." Here, heaven was opened to man; earth was connected with heaven through our representative, and finite man with the Infinite God. Heaven was opened to you, dear youth; and you need not to feel that the heavens above you are brass. God testified to his Son in his own voice that he accepted him; and in accepting the representative of the race he signifies to man that he will accept him through his Son if we comply with the conditions laid down in his word. The steps requisite in conversion are repentance, faith and baptism. And then after these steps are taken, the life of prayer is essential to maintain the Christian life, and to seek those things which are above where Christ sitteth, you cannot stop at baptism and feel that you have graduated. Your Christian life is only entered upon, the formation of Christian character is yet before you, you have just entered the school of Christ, and need to continue to learn of him.  {ST, February 14, 1878 par. 5}
[ST, February 14, 1878 par. 6]         You are to continue to be instructed in the school of Christ, having the heart open to receive the heavenly knowledge that will be imparted unto you; and thus you will grow in grace and the knowledge of the truth. There is a final examination that is to take place in reference to your probationary time in this world which is of vital interest to every one of us. There will in that day be no indifferent spectators. Every one will have a part to act, and will have intense interest to pass that ordeal with heavenly honors. All will have an opportunity to educate themselves while in this world, that they may be fitted to stand the grand review which must shortly take place. If you make efforts in one term at our college, and through negligence on your part fail to stand the examining test, you may console yourselves with the hope to redeem your failure in the following term. But if in the vital interest of your soul's salvation you neglect to learn the lessons necessary to stand the test of the great examination to come, there will be no second privilege and opportunity granted. It is now or never that you must perfect Christian character. There will be no following term that you may enter the school of Christ to redeem abused privileges and lost opportunities. It is of the highest importance that in the great examination to come you can stand in the merits of your heavenly Redeemer by having gained the victory in his name.  {ST, February 14, 1878 par. 6}
[ST, February 14, 1878 par. 7]         We have been having an exhibition of talent here today, but the grand review of character is to take place by and by. Jesus would have us learn in his school that we may become intellectual Christians. He would have us learn of him that we may grow in grace and the knowledge of the truth, that we may be qualified to talk intelligently upon the things of God, repeating the lessons of the cross of Christ. We have heard speeches from the stand today from you which have done credit to both students and teachers. We are anxious that those who are learning in the school of Christ should have willing hearts and ready tongues, that they may speak the praise of God, and tell, in their language and deportment, the advancement they have made in the divine life. You want to make your mark high, and progress every day. Every day you want to obtain knowledge how to successfully control self. You want to obtain knowledge how to gain new victories. The Christian warfare is a battle and a march. Take Christ with you in everything you do; take him with you at your homes, and wherever you go; and if Jesus is with you, if you have his presence and his love, you have a heavenly companion, a heavenly guest.  {ST, February 14, 1878 par. 7}
[ST, February 14, 1878 par. 8]         Think not that the Christian's life is one that takes away from you all pleasure. It opens to us fountains of pleasures that it is impossible for us to measure. "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him." Take away from me everything that this world can give, but do not take away my connection with Heaven. I love my Saviour; and I want every one of these youth to love him. I want you to prepare for the final examination, when every man shall be judged according to the deeds done in the body. Who will be acquitted in that day? To whom will it be said: "Well done, good and faithful servant?" Who in that day will hear the words: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world?" How many who are present on this occasion will listen to those words which are richer than any music that ever fell upon human ear? And who, then, will have the crown of glory placed upon their brow? Who will bear in their hand the palm branch of victory, and the harp of gold?  {ST, February 14, 1878 par. 8}
[ST, February 14, 1878 par. 9]          We want you to swell the triumph of "Worthy, worthy, worthy is the Lamb that was slain, and that lives again, a triumphant conqueror." We want to see every one of you with your laurels of honor that you shall cast at the feet of your Redeemer; and then touch your golden harps, and fill all heaven with the melodious strains, and songs of praise to the Lamb. Talk not to me of the pleasures of earth. I have my eye fixed upon the immortal inheritance, and it has eclipsed all that is beautiful, all that is lovely, and all that is attractive in this world. I want heaven. I must have the eternal weight of glory. Will you strive with me to obtain heaven? Will you triumph with me in that day when God makes up his jewels? God grant that we may all be there; that every one of us may tread those streets that are paved with gold; that we may enter the pearly gates of the holy city, and that we may go no more out forever.  {ST, February 14, 1878 par. 9}
[ST, February 21, 1878 par. 1]       February 21, 1878 The Barren Fig Tree.  -  By Mrs. E. G. White  -         Jesus spent the entire night in prayer, and in the morning, while returning again from Bethany, he passed a fig orchard. He was hungry, "And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon; and when he came to it, he found nothing but leaves; for the time of figs was not yet. And Jesus answered and said unto it, No man eat fruit of thee hereafter forever. And his disciples heard it."  {ST, February 21, 1878 par. 1}
[ST, February 21, 1878 par. 2]          It was not the season for ripe figs, except in certain localities; and on the elevated height of Olivet it might truly be said, "the time of figs was not yet." It is the nature of the fig tree that before the leaves open the growing fruit appears; so it would follow that upon a tree covered with leaves one would expect to find well matured figs. The tree which Jesus saw was beautiful to look upon, but upon a thorough searching of its branches, he found that its appearance was deceitful, for it bore "nothing but leaves." In order to teach his disciples an impressive lesson, he used the fig tree as a symbol, and invested it with moral qualities and made it the medium by which to teach a divine truth.  {ST, February 21, 1878 par. 2}
[ST, February 21, 1878 par. 3]          The Jews stood forth distinct from all other nations, professing perfect allegiance to the God of heaven. They had been specially favored by him, and they claimed a greater piety than any other people, while in reality they were sinful, corrupted by the love of the world and the greed of gain. Boasting of their godliness and knowledge, yet full of hypocrisy and cruelty, and ignorant of the requirements of God, they were like the barren fig tree that spread its pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but upon which Jesus found "nothing but leaves."  {ST, February 21, 1878 par. 3}
[ST, February 21, 1878 par. 4]          The preceding day had been one of the highest importance, embracing the triumphal entrance of Christ into Jerusalem, and closing with the cleansing of the temple by the dispersion of the traffickers from its sacred precincts, and Christ's healing of the sick. The sentence pronounced and executed upon the fig tree was the last symbolic action relating to the future destruction of Jerusalem. As Christ on the mount overlooked the doomed city, his tender sympathetic tears flowed, and he uttered the yearning cry of a broken heart because of rejected love. He looked upon Jerusalem with suffering tenderness, and spoke these words with a voice of inexpressible sorrow, "O Jerusalem, Jerusalem, which killest the prophets and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her brood under her wings, and ye would not! Behold your house ［no longer the house of the most high God］ is left unto you desolate."  {ST, February 21, 1878 par. 4}
[ST, February 21, 1878 par. 5]          The Jewish religion with its magnificent display of temple, sacred altars, sacrificial pomp, mitred priests and impressive ceremonies, were but a superficial covering under which pride, oppression and iniquity held sway. The leaves were abundant and beautiful, but the tree bore no goodly fruit. The next morning as they passed by the same orchard, the disciples saw that the fig tree which Jesus cursed was withered and blasted from root to branch. Jesus presented to his disciples the true condition of the Jews in this striking figure of the barren fig tree; and, as the tree withered beneath the Saviour's blighting curse, and stood forth sear and blasted, dried up by the roots, so should all pretentious hypocrites be brought low.  {ST, February 21, 1878 par. 5}
[ST, February 21, 1878 par. 6]          The other trees in the fig orchard were also destitute of fruit; but their boughs were leafless, therefore they raised no expectations and caused no disappointment. These leafless trees represented the Gentiles, who made no boasts of superior piety. In them the words of the scripture finds an application, "the time of figs was not yet." But while the Jews in proud self-confidence stood forth assuming superiority to all others, the Gentiles were in a measure feeling their want and weakness, and longing for a better day, a clearer and more certain light to guide their wandering footsteps.  {ST, February 21, 1878 par. 6}
[ST, February 21, 1878 par. 7]          The Jews had listened to the voice of God, as he proclaimed his law from Sinai, and God had selected them, and claimed them as his people; but they had not made the most of their opportunities. He brought them forth out of the land of Egypt, and delivered them from the oppression of the Egyptians; and when the children of Israel were camped before the Red sea, and the army of Pharaoh pursued them, he divided the waters and they passed through on dry land; While their enemies that followed after them, perished. And so they passed through Jordan at the taking of Jericho, when God miraculously opened the path for them through the waters, and how mightily he wrought for them at the city! They could never have repayed God for the blessings which he had given them had they done their best in his service; but there was an utter failure on their part. And when the very best gift that Heaven could give, was sent to them, the gift of Jesus Christ, they would not accept it. Pride and ambition, love of applause and display, had so hardened their hearts, and blinded their minds that they could not discern Jesus Christ in the Man of Nazareth.  {ST, February 21, 1878 par. 7}
[ST, February 21, 1878 par. 8]          The Jewish nation were outwardly religious, priding themselves upon their sacred temple, the pomp of priests and the imposing ceremonies of the morning and evening services, gorgeous synagogues and sacrificial offerings. Here were abundant leaves, beautiful and bright, to cover the hollow hypocrisy, malice, and oppression at the heart of all this vain display. The Jews were privileged with the presence of Christ manifested in the flesh. This inestimable blessing which God bestowed upon them should have called forth their devout acknowledgments. But in blind prejudice they refused the mercies offered them by Jesus. His love was lavished upon them in vain, and they regarded not his wondrous works. Sorrow fled at his approach; infirmity and deformity were healed; injustice and oppression shrunk ashamed from his rebuke; while death and the grave humbled themselves in his presence and obeyed his commands. Yet the people of his choice rejected him and his mighty miracles with scorn. The majesty of Heaven came unto his own, and his own received him not.  {ST, February 21, 1878 par. 8}
[ST, February 21, 1878 par. 9]          The judgment pronounced upon the barren fig tree not only symbolizes the sentence passed upon the Jews, but is also applicable to the professed Christians of our time, who have become formal, selfish, boasting and hypocritical.  {ST, February 21, 1878 par. 9}
[ST, February 21, 1878 par. 10]          The irrevocable sentence passed upon the Jewish nation, and its consequent downfall and ruin was symbolized by the doom of the barren fig tree. It is not always easy to detect the sincere, genuine Christian from the counterfeit. But when brought to the test like the barren fig tree they are found diverse in character although the external appearance may deceive the eye. False and true devotion bear so close a resemblance to each other that it may be difficult for human wisdom to distinguish the difference between them. But the eye of the Infinite looks beneath the external and discerns the pretenders from the real, unmasks the hypocrite and discovers the difference between the cumberers of the ground and the fruit bearers. Fruit bearing Christians who are making the most of their God-given opportunities and privileges, will imitate the example of Christ in good works and unselfish deeds.  {ST, February 21, 1878 par. 10}
[ST, February 21, 1878 par. 11]          The mass of professors are symbolized by the apparently flourishing fig tree making pretensions to godliness but blessing no one by their precious fruits. The pen of inspiration pictures before us this class. "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away."  {ST, February 21, 1878 par. 11}
[ST, February 21, 1878 par. 12]          Just such a state of things exists in our day. There are many who make proud boasts of godliness, answering the description of the apostle, having a form of godliness but denying the power thereof in their fruitless lives. Christ's search for fruit in them reveals nothing but leaves. Pride, display, vain glory, selfishness and oppression are concealed beneath the green foliage. Everything has been done for them that the Majesty of heaven in his wisdom can do, but like the Jews they pervert and abuse their sacred privileges, and are satisfied to be fruitless cumberers of the ground, no better than worldlings as far as good works are concerned. But the worldlings are in a more favorable condition before God because they make no pretension to true godliness. They are not hypocritical pretenders. They do not put on the outer foliage to screen and mask their utter absence of the sanctifying grace of God. It is sad to acknowledge that the daily lives of many who profess to be followers of Christ deny in their unsanctified words and actions the very religion they profess. The jewel of truth and integrity is not in them; therefore, they have not Christ formed in them the hope of glory. They have no connection with God. We are not required to exclude ourselves from the active duties of life and sever all connection or intercourse with the world in order to be Christians; for in thus doing we shall not follow the example of Christ. He was in the world and yet not of the world. He was a worker for the good of those in the world. He left the glory that he had with his Father and clothed his divinity with humanity, and humbled himself to meet the necessities of man to become personally acquainted with the temptations and frailties of man, that he might know how to succor those who should be tempted.  {ST, February 21, 1878 par. 12}
[ST, February 21, 1878 par. 13]          Christ in his sermon on the Mount represented the lives of Christians as the salt of the earth. Without the preserving, sanctifying influence of the Christian's words and actions the world would be altogether corrupt, and fit for the immediate sentence of justice that was pronounced upon the fruitless fig tree. True faith will have connected with it a working power. The Pharisees excluded themselves from the world exalted their own piety above every other people, and the world was no better for their living in it. But, and if the salt have lost its savor wherewith shall it be salted. Christ rebuked this exclusiveness in stating the true position of the Christian in the world: "Ye are the light of the world, a city that is set on a hill cannot be hid, neither do men light a candle and put in under a bushel but on a candlestick, and it giveth light to all that are in the house. Let your light so shine before men that they may see your good works and glorify your Father which is in heaven." It is the good works of the Christian that contain the precious influence to preserve the world. It is good works which stand in marked contrast with the degenerate polluting influence of the world that it reveals the true enormity of sin. The moral power of good works is ever pointing the sinner upward to God and to heaven. It is not words and profession that the world need now as much as the savor of good works. Christians should have power to press back the moral darkness that threatens to enshroud the world like the pall of death. This they may do if they are connected with God. In the strength of the Lord we may do much in becoming channels of light. Jesus comes to each of us expecting fruit. Shall we disappoint his earnest search and will he find in our lives nothing but leaves? I earnestly plead with all professors of godliness to learn a lesson from the parable of the barren fig tree. Let the fruit appear in your lives in deeds of mercy to your fellow man, and in humble sincere devotion to God, showing the mark of distinction between you and the world by the fruit you bear unto righteousness. Said Christ, It is my Father's good pleasure that ye bear much fruit.  {ST, February 21, 1878 par. 13}
[ST, February 21, 1878 par. 14]          It is not enough for us to be merely in the attitude of waiting for our Lord, leaving sinners to be unwarned and unprepared for that great event. Christ requires of us to be vigilant workers while waiting for his appearing. Working and waiting is the attitude he would find us in. A life of quiet prayerful meditation is not all that Jesus expects of us. He expects fruit, exemplifying in our lives the virtues of true godliness, not only being good but doing good. The soul must be consecrated by its surrender to God in perfect obedience to his requirements, keeping all of his commandments.  {ST, February 21, 1878 par. 14}
[ST, February 21, 1878 par. 15]          The fruits which grow upon the Christian tree will be seen in letting the light of truth which God has caused to shine upon us sanctify our lives and thus shine forth in works of righteousness, having a saving influence upon the world. The fruit Jesus is searching to find in his professed followers is the graces of his spirit developed in our lives in unselfish acts of mercy, and disinterested benevolence, and love for those he came to the world to save. In this way we can best testify that we are working the works of Christ, and that we have the spirit of our divine Lord who went about doing good. The responsibilities of each Christian is proportionate to the talents entrusted. Christ's true followers will be fruit bearing trees. Very many professed Christians act as though they were in the world to do nothing but to please themselves. They do not consider that Jesus, their pattern, pleased not himself, that self-denial and self-sacrifice characterized his life, and it must characterize their lives, or they will in the day of God be found wanting.  {ST, February 21, 1878 par. 15}
[ST, February 21, 1878 par. 16]          In the doom of the fig trees, Christ demonstrated how hateful in his eyes are hypocrisy and hollow pretense. Ever pitiful to the truly penitent, ever ready to receive them and to heal their maladies, he thus evidenced that the open sinner is in a more favorable condition before God than professing Christians who bear no fruit to his glory.                                                    -    {ST, February 21, 1878 par. 16}
[ST, February 28, 1878 par. 1]       February 28, 1878 Never Yield the Sabbath.  -  By Mrs. E. G. White.  -         We are in receipt of a number of letters from different individuals, who are believers in our faith, asking advice upon the matter of keeping the Sabbath. In their cases, the injunction of the fourth commandment apparently conflicts with their ideas of duty or necessity in other respects. One sister in particular is in much anxiety of mind as to her duty. She is the support of her aged parents, and could easily maintain them in comfort if she pursued her work upon the Sabbath. She therefore asks if the fifth commandment is not as binding upon her as the fourth, and that if, in keeping the latter, she should fall short, in her estimation, of the requirements of the fifth commandment, would she not be justified in disregarding the fourth? We deeply sympathize with these tried ones in their perplexity and distress, and have endeavored to write a few words of encouragement and advice to them and others who are suffering under similar trials.  {ST, February 28, 1878 par. 1}
[ST, February 28, 1878 par. 2]          We would say to all who are thus anxious in regard to their duty, Upon no consideration are you excusable in violating the fourth commandment. It is no violation of the Sabbath to perform works of necessity, as ministering to the sick or aged, and relieving distress. Such works are in perfect harmony with the Sabbath law. Our great Exemplar was ever active upon the Sabbath, when the necessities of the sick and suffering came before him. The Pharisees, because of this, accused him of Sabbath-breaking, as do many ministers today who are in opposition to the law of God. But we say, Let God be true, and every man a liar who dares make this charge against the Saviour.  {ST, February 28, 1878 par. 2}
[ST, February 28, 1878 par. 3]         Jesus answered the accusation of the Jews thus, "If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless." He had already declared to them that he had kept his Father's commandments. When he was accused of Sabbath-breaking in the matter of healing the withered hand, he turned upon his accusers with the question, "Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill?" In summing up his answer to the questioning of the Pharisees he said, "Wherefore it is lawful to do well on the Sabbath days." Here Christ justified his work as in perfect harmony with the Sabbath law. Ministers who profess to be embassadors of Christ, yet assert that he did not regard the Sabbath day, and thus endeavor to justify themselves in disregarding it, make the same accusation against Christ as did the Pharisees. They certainly select poor company in those caviling Jews who persecuted the Redeemer.  {ST, February 28, 1878 par. 3}
[ST, February 28, 1878 par. 4]          It may not be convenient for you and many others to keep the Sabbath day holy by refraining from worldly business; but God has not left this matter to our choice; we are not at liberty to mold our principles according to our circumstances. His requirements are positive; they are, Thou shalt, and Thou shalt not; "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," etc.  {ST, February 28, 1878 par. 4}
[ST, February 28, 1878 par. 5]          The fifth commandment is sacred; but if you should transgress any of the first four precepts of the decalogue, wherein is revealed the duty of man to his Creator, you would not be in a favorable position for the sacred observance of the last six commandments which specify the duties of man to his fellow man. To break any one of the commandments which specify the duty of man to God is to violate the principles of the entire law. The pen of inspiration records that he who offends in one point is guilty of offense in all. Thus, should the Sabbath of the fourth commandment be disregarded, and man prove recreant to the claims of God upon him, will this disobedience prepare him to fulfill the requirements of the law which specifies his duty to his earthly parents? Will his heart be fitted through transgression of a plain precept of Jehovah upon the first table of stone, to keep the first precept on the second table. We are required, by this commandment, to honor our parents, and we are unnatural children if we do not obey this precept. But if love and reverence are due our earthly parents how much more is reverence and love due our heavenly Parent.  {ST, February 28, 1878 par. 5}
[ST, February 28, 1878 par. 6]         We take the position that the fifth commandment is binding upon the son and daughter, although they may be old and gray-headed. However high or humble their station in life they will never rise above or fall below their obligation to obey the fifth precept of the decalogue, that commands them to honor their father and mother. Solomon, the wisest and most exalted monarch that ever sat upon an earthly throne, has given us an example of filial love and reverence. He was surrounded by his courtly train, consisting of the wisest sages and counselors, yet, when visited by his mother, he laid aside all the customary ceremonies attending the approach of a subject to an oriental monarch. The mighty king, in the presence of his mother, was only her son. His royalty was laid aside, as he rose from his throne and bowed before her. He then seated her on his throne, at his right hand.  {ST, February 28, 1878 par. 6}
[ST, February 28, 1878 par. 7]          Those who have been taught to obey and honor their earthly parents will the more readily yield to the claims of their heavenly Parent, and honor the Creator of man and of the world. The fifth commandment is the only one of the six to which a promise is annexed: "Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee." This carries us forward to the period when the saints shall possess the kingdom under the whole heavens, in the renewed earth.  {ST, February 28, 1878 par. 7}
[ST, February 28, 1878 par. 8]          Special blessings are also promised to those who honor and keep holy the day which God has sanctified and blessed; and, in giving us the ten commandments, our wise and merciful Father has not enjoined their observance upon us, and yet made it necessary that, in keeping one, we should break another of those holy precepts. If the requirements of parents from their children involves their breaking the law of God, there should be no question in regard to duty. God's claims are imperative. The son or daughter should respectfully say to the parent, I love and honor you, my earthly parents; but I love and fear God more. His commands must be obeyed at any cost to myself. In thus standing true to principle the child does not dishonor his parents in the Bible sense. The purity and firmness of his principles may be the means of bringing unbelieving parents to realize the high claims which God has upon them. Should this be the case will he not have shown in the fullest sense that he has attained the Bible standard of honoring his parents?  {ST, February 28, 1878 par. 8}
[ST, February 28, 1878 par. 9]          Should he fail in bringing the parents he loves to acknowledge the claims of the fourth commandment, still the child has met the requirements of God if he has faithfully done his duty, in meekness and love, to his parents; if he has shown them the utmost respect, caring for them in temporal things, as well as spiritual, yet remained firm in his adherence to the commands of God, notwithstanding their opposition. There is no more effectual way of proving our obedience to the fifth commandment, than that of manifesting our reverence for all God's holy laws.  {ST, February 28, 1878 par. 9}
[ST, February 28, 1878 par. 10]          Sacrilegious minds and hearts have thought they were mighty enough to change the times and laws of Jehovah; but, safe in the archives of heaven, in the ark of God, are the original commandments, written upon the two tables of stone. No potentate of earth has power to draw forth those tables from their sacred hiding-place beneath the mercy-seat. The fourth precept of the decalogue remains unchanged, holding the same claims upon man, as when the ten commandments were thundered, amid smoke and flame, from the holy mount.  {ST, February 28, 1878 par. 10}
[ST, February 28, 1878 par. 11]          We observe the equity of God's requirements in the fourth commandment: "Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God." The Sovereign of heaven and earth gives us six days for our own use, and reserves only one for himself, and upon that he places his blessing, and sanctifies it. He requires man to sacredly observe that day, not using it for his own worldly advantage or pleasure. It is the tribute God requires men to render him for the benefits he has given them.  {ST, February 28, 1878 par. 11}
[ST, February 28, 1878 par. 12]          We should spend a portion of the Sabbath in religious meditation, and in considering the blessings and wonders of God in his created works, manifested alike amid the rugged mountain scenery, where mountain top rises above mountain top, where terrible ravines, and rocks broken apart by the earthquakes, and the lightnings, bear the unmistakable marks of One who has trodden the mountains in his anger; and in the softer aspect of nature, where the lofty trees, the babbling brooks, the green grass and tinted flowers express the love of the Infinite God. When we behold rugged mountains, the lesson of Sinai should be repeated to us, and we should contemplate that scene when Jehovah spake his law in the hearing of all the vast army of Israel.  {ST, February 28, 1878 par. 12}
[ST, February 28, 1878 par. 13]          The foundation of the Sabbath was laid in Eden, and it is to be perpetuated through all time and eternity. The sin of Adam caused his expulsion from Eden. Fearful indeed was the curse pronounced upon the transgressor of the law of God. While we deplore the sin and fall of Adam, let us beware of following his example of disobedience. Thank God that the Sabbath institution was not included in the blessings lost with Eden. That sacred institution does not rest upon vain speculation; the authority and evidence sustaining it are strong and irresistible; Infidelity may assail it, yet it remains incontrovertible.  {ST, February 28, 1878 par. 13}
[ST, February 28, 1878 par. 14]          God in mercy has sent light and messages of warning to the world in reference to his law which has been trampled upon. There is a people who reverence and fear God, and who respond to his messages of warning, who repent of their transgression of the law of God, and, through faith in the merits of Christ, receive pardon for their transgression. God, through his prophet commends, and gives precious promises to those who keep the Sabbath of the Lord: "And they that be of thee shall build the old waste places; thou shalt raise up the foundations of many generations; and thou shalt be called the repairer of the breach, the restorer of paths to dwell in."  {ST, February 28, 1878 par. 14}
[ST, February 28, 1878 par. 15]          The prophet here refers to the breach made in the law of God, by the breaking down of the Sabbath of the fourth commandment. This precept has been made waste by the man of sin; and the professed Christian world has accepted a day which he has substituted for the sanctified Sabbath of the Lord. Shall we be of the number who are repairing the breach made in the law of God? or shall we be of the number who receive the mark of the beast, by observing the human institution rather than the divine, thus nourishing the child of papacy?  {ST, February 28, 1878 par. 15}
[ST, February 28, 1878 par. 16]          We do not write thus because we suppose you ignorant of the evidences of the Sabbath, and the binding claims of the entire law of God; but we desire to refresh your minds, that you may become established in the present truth.  {ST, February 28, 1878 par. 16}
[ST, February 28, 1878 par. 17]          Those who have accepted unpopular truth have always been obliged to make great sacrifices. Persecution has fallen heavily upon some. We have the lives of the apostles as our ensamples; but above all we have the life of Christ our great Exemplar presented before us. The beloved disciple tells us he was banished to the isle of Patmos, "For the word of God, for the testimony of Jesus Christ." While on that desolate island, to his unspeakable joy, his dear Master and Lord stood before him, the very one with whom he had walked and talked when they were together in the world, upon whose bosom he had learned, whose great heart of love had beat beneath the pressure of his head, whose sufferings he had witnessed, and whose visage had been marred more than the sons of men.  {ST, February 28, 1878 par. 17}
[ST, February 28, 1878 par. 18]         The Saviour was revealed to John, not in his humiliation, but in his majesty, as he now is, and as he will be revealed when he shall come in his glory. John saw not a Saviour on the cross, not a man of sorrows, but the glorified Son of God, clothed in a garment of light, and girded with a golden girdle. His eyes were like a flame of fire, his feet like brass when it gleams in a furnace. The sound of his voice was like the sound of many waters; and his countenance shone like the sun in its noon-day splendor.  {ST, February 28, 1878 par. 18}
[ST, February 28, 1878 par. 19]          The world may not appreciate our faith; they may laugh and sneer at our peculiarities of belief; we may be derided for not following the customs of the world. The word of God declares that the world knows us not, because it knew him not. But when Christ comes to earth again he will appear glorious as John saw him to be; and we have the precious promise that "we shall be like him, for we shall see him as he is." We must look away from the difficulties of our present position, and fasten our eyes on the glories of our heavenly home, taking courage at the prospect of that bright future when we shall see Christ as he is, and be made like unto him.  {ST, February 28, 1878 par. 19}
[ST, February 28, 1878 par. 20]          John found in his solitude and exile that the Lord had not forgotten him. From this we may learn that God is a shield and helper in every emergency, to those who believe and trust in him. When surrounded by difficulties, dangers, and discouragements, we must not yield faith and principle, but cherish every precious ray of light granted us, and be true to our God given responsibilities.  {ST, February 28, 1878 par. 20}
[ST, February 28, 1878 par. 21]          You who are perplexed and afflicted, look up and be encouraged. Commit your ways in faith to the sympathizing Redeemer. He has identified his interests with yours, and is afflicted in your affliction. He will help you bear your burdens. Never give up the Sabbath. Hold fast the sanctified day, and the promises which God has attached to its observance. Is it reasonable to suppose that God would make you more prosperous in transgressing his law than in rendering cheerful obedience to it? How easily could his hand hedge up the way which Satan now presents to you in such a flattering light. God promises his Israel that if they will keep his statutes and his laws he will bless them in their houses, in their fields and in all their undertakings; but if they disobey his holy statutes his curse will fall upon them. May God help you to understand that he who feeds and cares for the ravens will not forget his children.                                                    -    {ST, February 28, 1878 par. 21}
[ST, March 7, 1878 par. 1]       March 7, 1878 The Law from Sinai.  -  By Mrs. E. G. White.  -         When the children of Israel left Rephidim they pursued their journey, winding up a narrow opening through the bold granite rocks of the desert mountains. They gradually ascended higher and higher, until there opened before them a wide extended plain, enclosed by granite ridges and mountain peaks towering toward the heavens. Horeb's range stood before them in somber majesty, its rocky crags towering aloft directed the eyes of the travelers heavenward. Awful, silent grandeur reigned over all. What a contrast was this scene to the busy activity of Egypt! Here there was nothing to distract the mind, nothing to speak to the senses but the stern granite pinnacles pointing toward heaven. God had commanded Moses to bring his people to this place of natural solitude and sublimity, that they might hear his voice, and receive the statute book of heaven.  {ST, March 7, 1878 par. 1}
[ST, March 7, 1878 par. 2]          Fifty days previous to this the pillar of fire had lighted the path through the Red Sea that God had miraculously opened before the marching multitudes of his people. They had since then made their way slowly onward through the desert; and God, by his miraculous power, had wrought for them in their necessity. When they were parched with thirst they had murmured against God, forgetful of what he had done for them; but God did not forget them, he gave them water from the flinty rock, and rained down bread from heaven to satisfy their hunger; and, through his providence, taught them lessons of faith in his power.  {ST, March 7, 1878 par. 2}
[ST, March 7, 1878 par. 3]          The whole congregation of Israel now encamped in the plain, in full view of Mount Horeb. Then followed the days of preparation for the great scene which was to make a most vivid impression upon their minds. The Lord gave Moses express directions in regard to this preparation which must be made by his people. "And the Lord said unto Moses, go unto the people and sanctify them today and tomorrow; and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the sight of all the people, upon Mount Sinai." The people were required to refrain from worldly care, and to cultivate devotional thoughts to put away their sins, to be free from all personal uncleanness, and to cherish an abiding sense of the holiness of God whose voice they were soon to hear.  {ST, March 7, 1878 par. 3}
[ST, March 7, 1878 par. 4]         God commanded Moses to put bounds around the mount, that no man or beast should touch it, for God was to sanctify the mount by his presence, and the contact of sinful man with that divine presence would result in the instant death of the former. The people moved about, making these solemn preparations with subdued deportment, and hushed voices, while their eyes were instinctively drawn toward the rugged heights of Mount Horeb. They obeyed the directions of Moses with alacrity, waiting to hear the words of God spoken through him, telling them what next they should do.  {ST, March 7, 1878 par. 4}
[ST, March 7, 1878 par. 5]          The camp was now alive with subdued excitement and expectancy. At length the trumpet is lifted to the lips of Moses, and the word peals forth, Let all the people come now and meet with God! The trumpeters, who have been waiting for this signal, take up the sound and repeat the command all along the line, wakening the resounding echoes of the mountains. The people obey the summons, and hurry from their tents with pale and anxious faces. They gather around the mount, and stand with bated breath, in solemn awe. Every murmur is hushed until the stillness is painful. Suddenly the mighty pealing of a trumpet is heard from the mount, followed by terrific thunder and lightning, while an earthquake shakes the mountain from base to summit, and, from the black and terrible cloud hanging over it like a pall, issues smoke and fiery flames.  {ST, March 7, 1878 par. 5}
[ST, March 7, 1878 par. 6]          The deafening thunder reverberates from mountain top to mountain top, and seems to roll with awful power down the sides of Mount Horeb, and resound throughout the earth. It appears to the people that the mountain will be shattered into fragments and fall upon and cover them. The Hebrews fall prostrate to hide from their eyes the mystery and grandeur of the mount as it groans and trembles under the footsteps of the God of heaven. Wives cling to their husbands and children to their parents in terror, many begging to be removed from the fearful scene. Long concealed sins were there confessed in broken utterances, and repentance and humility softened the hearts and subdued the spirits of the most hardened and reckless.  {ST, March 7, 1878 par. 6}
[ST, March 7, 1878 par. 7]          The Lord now calls to Moses. He answers to the call. Then the Lord bids him come up to him into the mount. The eyes of all are turned toward their leader. Will he dare to go? Moses did not hesitate to obey, but with calm and trustful faith, passed up the quivering mountain with slow and solemn steps, amid smoke and flame, and is lost to the sight of the astonished people, while the mount remained shrouded in darkness, and volumes of thunder rolled down its quaking sides. At length Moses descends the mount.  {ST, March 7, 1878 par. 7}
[ST, March 7, 1878 par. 8]          The scene increases in awful grandeur as God speaks forth his holy law. At length the people instinctively retreat from the mount leaving Moses standing alone. The majesty and terror of this scene brings vividly before our minds the solemn events of the judgment, when the Prince of heaven shall come the second time, and the loud voice of the trumpet shall resound from one end of the earth to the other, penetrate the prison house of death, and break the sleep of the dead, who shall come forward to receive according to the deeds done in the body.  {ST, March 7, 1878 par. 8}
[ST, March 7, 1878 par. 9]          The Hebrews in terror cried to Moses, "Speak thou with us, and let not the Lord speak to us lest we die." They did not discern their Advocate with the Father, standing between him and sinful man, and claiming the erring people of Israel as the purchase of his own blood. They did not recognize in the voice that caused them such terror the voice of the angel that had conducted their travels from Egypt to Sinai.  {ST, March 7, 1878 par. 9}
[ST, March 7, 1878 par. 10]          Many can only discern in Sinai's God a Sovereign, Legislator, and Judge; but he has also given us there a true portrayal of his character as a loving as well as a just Father in this record, "And the Lord passed by before him, and proclaimed, The Lord, 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; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation."  {ST, March 7, 1878 par. 10}
[ST, March 7, 1878 par. 11]          The Sovereign of the world has made known, in the ten commandments, the principles that should govern mankind. He requires the implicit obedience of his subjects, and if they refuse this, they are disloyal to the God of heaven. Two mighty principles are declared in those ten precepts. On the first table of stone were inscribed the four precepts showing the duty of man to God; and on the second table were the six showing the duty of man to his fellow man. Christ, who spoke the law, declared that all the law and the prophets hang upon the two chief commandments that illustrate those two great principles. They contain in brief the whole duty of man, to love God supremely and to love his neighbor as himself.  {ST, March 7, 1878 par. 11}
[ST, March 7, 1878 par. 12]          The law of the ten commandments, given in awful grandeur from Sinai, can never be repealed while the heavens and the earth remain. All enlightened law and government had its origin in those ten words of the Almighty. Those who speak slightingly of the moral code are blinded by sin, and are on the side of the great rebel, who has ever been at war with the law of God which is the foundation of his government in heaven and on earth. When God issues a proclamation that men are guiltless if they cease to love him, to reverence his name, and to keep holy his Sabbath--then, and not till then will the law of God be abrogated.  {ST, March 7, 1878 par. 12}
[ST, March 7, 1878 par. 13]          God requires of his subjects obedience, not to nine-tenths of the law, but to every one of the ten precepts. They are like the links of a chain; if one is broken the chain is of no value. The violation of one commandment makes us commandment breakers; and we must yield willing obedience to all the precepts of Jehovah if we would be true commandment-keepers, for "He that offendeth in one part is guilty of all."  {ST, March 7, 1878 par. 13}
[ST, March 7, 1878 par. 14]          Those who profess to be ministers of God, yet teach the people that God's holy law has no longer any claims upon them, are working directly against Christ. They say to the sinner, You are no longer under the terror of Sinai, and the bondage of the law; only come to Jesus, and believe in him and you will be saved. But how can these teachers define sin to their hearers? The apostle Paul gives us this definition, "Sin is the transgression of the law. What shall we say then, is the law sin? Nay, I had not known sin but by the law, for I had not known lust, except the law had said, Thou shalt not covet. For without the law sin was dead; for I was alive without the law once; but when the commandment came sin revived and I died, wherefore the law is holy, and the commandment holy, and just, and good."  {ST, March 7, 1878 par. 14}
[ST, March 7, 1878 par. 15]          David exclaims, "The law of the Lord is perfect converting the soul." David had transgressed the law, and the law held him a prisoner until he repented of his sin, and was pardoned through faith in the virtue of the promised Redeemer. There is no power in the law to remove a single defect, nor to save the sinner from the consequence of his transgression. But when the sinner is convicted by the light of the law, then he has a work to do: Repentance toward God because of transgression of his law, and faith toward our Lord Jesus Christ, the sinners substitute and surety. Then pardon and free salvation may be his. But Jesus Christ will never save any one who has a knowledge of the law of God, yet lives in transgression of it.  {ST, March 7, 1878 par. 15}
[ST, March 7, 1878 par. 16]          Christ came to earth to maintain and exalt the divine law, by himself suffering the penalty of sin, and to thereby evidence that God will in no wise clear the guilty. Many claim that the law of God is done away with; but Christ said: "Until heaven and earth pass away, not one jot or tittle shall pass from the law till all be fulfilled." The ceremonial law of sacrificial offerings, pointing to Christ, ceased at the death of Christ, but his mission to earth was to vindicate the supreme law of God, not to annul it. If this latter could have been done, the Son of God need not have died to redeem sinful man. But because the law of God was as changeless as his character, it was necessary in order to preserve the authority of the universal Sovereign, and at the same time save man from the consequences of his transgression, that Jesus Christ should die, a sinless offering for a sinful world. The death of Christ therefore testifies to the immutability of God's law.  {ST, March 7, 1878 par. 16}
[ST, March 7, 1878 par. 17]          Many accept nine of the commandments, but are troubled about the fourth. They see no fault in the first, which commands that we should have no gods before the Infinite One, neither in the second, which prohibits image-worship, nor in the third which provides against the profanation of God's name. But the fourth seems difficult for them to comprehend; and they inquire why the world at large, and the churches do not observe the seventh day, and especially why the ministers do not teach its observance from their pulpits.  {ST, March 7, 1878 par. 17}
[ST, March 7, 1878 par. 18]          Ministers decide to accept a papal institution in the place of the day which God sanctified and blessed, rather than to be singular from the world, and incur the inconveniences resulting from such a reform. But their disloyalty does not excuse others in showing disrespect to the God of heaven, by trampling upon the sanctity of the day he has set apart for man to observe.  {ST, March 7, 1878 par. 18}
[ST, March 7, 1878 par. 19]          The fourth commandment is the only one that defines who is the living God. It points us back to creation, and to Eden: "For in six days the Lord made the heavens and the earth, and rested on the seventh day; wherefore the Lord blessed and sanctified the seventh day." Thus this precept bears the signet or seal of the Creator. The fourth commandment occupies a central position in those regulations which define man's duty to God, and to his fellow men. It is the golden link which unites finite man to the Infinite God. What authority has man to flout at or object to this prominent precept more than to any one of the other nine?  {ST, March 7, 1878 par. 19}
[ST, March 7, 1878 par. 20]          The specific rules for the government of the social and religious life of the Hebrews, were given to Moses for the Israelites, and embraced the principles of the ten commandments. But those commandments themselves spoken by the voice of God in hearing of all the people, and engraven on the two tables of stone, were given for the benefit of all mankind, and were to endure through all time. Because the transgression of the fourth commandment is so general, does not lessen the sin of the transgressor. God holds man responsible for the observance of every one of his precepts.  {ST, March 7, 1878 par. 20}
[ST, March 7, 1878 par. 21]          Because the professed teachers of the people declare that the Sabbath law is no longer binding upon man, shall we lay aside our Bibles to accept their statement? Shall we trust our-souls to the ministers? Can they answer for us in the day of God? When Christ announced that he was the Anointed One, if the Jews had searched the Scriptures for themselves, to ascertain if his words were true, they would not have been wrapped in error and bigotry. But they believed what the priests and rulers told them, that Christ was an impostor, and darkness closed about them. We do not wish to place ourselves in a position similar to that of the unbelieving Jews. We would follow the injunction of our Saviour: "Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me."  {ST, March 7, 1878 par. 21}
[ST, March 7, 1878 par. 22]          The transgressor of the divine law will be in a fearful position in the day of God. No tears or prayers, or reformation can justify him before the Almighty. There is but one name given under heaven and among men that can save the sinner from the condemnation of the law. The name of Jesus is efficacious to the sinner during his probation. Jesus never broke the law of his Father; he honored and magnified it, and bore its curse for us. Repentance toward God, and simple faith in the blood of Christ, and obedience to the law of God will save the sinner; for Christ will then impute to him his righteous character. But the blood of Christ will never atone for a sin unrepented and unconfessed.  {ST, March 7, 1878 par. 22}
[ST, March 7, 1878 par. 23]          Oh that the people would seek wisdom for themselves, and consider the great truths of God's word! Their eternal interests are involved in these matters, and none can afford to make a mistake. All our difficulties and questioning doubts will depart, if we but accept Christ as our teacher, and learn wisdom of him.  {ST, March 7, 1878 par. 23}
[ST, March 14, 1878 par. 1]       March 14, 1878 The Law and the Gospel.  -  By Mrs. E. G. White.  -         When the Jews rejected Christ they rejected the foundation of their faith. And, on the other hand, the Christian world of today who claim faith in Christ, but reject the law of God are making a mistake similar to that of the deceived Jews. Those who profess to cling to Christ, centering their hopes on him, while they pour contempt upon the moral law, and the prophecies, are in no safer position than were the unbelieving Jews. They cannot understandingly call sinners to repentance, for they are unable to properly explain what they are to repent of. The sinner, upon being exhorted to forsake his sins, has a right to ask, What is sin? Those who respect the law of God can answer, Sin is the transgression of the law. In confirmation of this the apostle Paul says, I had not known sin but by the law.  {ST, March 14, 1878 par. 1}
[ST, March 14, 1878 par. 2]         Those only who acknowledge the binding claim of the moral law can explain the nature of the atonement. Christ came to mediate between God and man, to make man one with God by bringing him into allegiance to his law. There was no power in the law to pardon its transgressor. Jesus alone could pay the sinner's debt. But the fact that Jesus has paid the indebtedness of the repentant sinner does not give him license to continue in transgression of the law of God; but he must henceforth live in obedience to that law.  {ST, March 14, 1878 par. 2}
[ST, March 14, 1878 par. 3]          The law of God existed before the creation of man or else Adam could not have sinned. After the transgression of Adam the principles of the law were not changed, but were definitely arranged and expressed to meet man in his fallen condition. Christ, in counsel with his Father, instituted the system of sacrificial offerings: that death, instead of being immediately visited upon the transgressor, should be transferred to a victim which should prefigure the great and perfect offering of the Son of God.  {ST, March 14, 1878 par. 3}
[ST, March 14, 1878 par. 4]          The sins of the people were transferred in figure to the officiating priest, who was a mediator for the people. The priest could not himself become an offering for sin, and make an atonement with his life, for he was also a sinner. Therefore, instead of suffering death himself, he killed a lamb without blemish; the penalty of sin was transferred to the innocent beast, which thus became his immediate substitute, and typified the perfect offering of Jesus Christ. Through the blood of this victim, man looked forward by faith to the blood of Christ which would atone for the sins of the world.  {ST, March 14, 1878 par. 4}
[ST, March 14, 1878 par. 5]          If Adam had not transgressed the law of God, the ceremonial law would never have been instituted. The gospel of good news was first given to Adam in the declaration made to him that the seed of the woman should bruise the serpent's head; and it was handed down through successive generations to Noah, Abraham, and Moses. The knowledge of God's law, and the plan of salvation were imparted to Adam and Eve by Christ himself. They carefully treasured the important lesson, and transmitted it by word of mouth, to their children, and children's children. Thus the knowledge of God's law was preserved.  {ST, March 14, 1878 par. 5}
[ST, March 14, 1878 par. 6]          Men lived nearly a thousand years in those days, and angels visited them with instruction directly from Christ. The worship of God through sacrificial offerings was established, and those who feared God acknowledged their sins before him, and looked forward with gratitude and holy trust to the coming of the Day Star, which should guide the fallen sons of Adam to heaven, through repentance toward God and faith toward our Lord and Saviour Jesus Christ. Thus the gospel was preached in every sacrifice; and the works of the believers continually revealed their faith in a coming Saviour. Jesus said to the Jews: "For had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?"  {ST, March 14, 1878 par. 6}
[ST, March 14, 1878 par. 7]          It was impossible, however, for Adam, by his example and precepts to stay the tide of woe which his transgression had brought upon men. Unbelief crept into the hearts of men. The children of Adam present the earliest example of the two different courses pursued by men with regard to the claims of God. Abel saw Christ figured in the sacrificial offerings. Cain was an unbeliever in regard to the necessity of sacrifices; he refused to discern that Christ was typified by the slain lamb; the blood of beasts appeared to him without virtue. The gospel was preached to Cain as well as to his brother; but it was to him a savor of death unto death, because he would not recognize, in the blood of the sacrificial Lamb, Jesus Christ the only provision made for man's salvation.  {ST, March 14, 1878 par. 7}
[ST, March 14, 1878 par. 8]          Our Saviour, in his life and death, fulfilled all the prophecies pointing to himself, and was the substance of all the types and shadows signified. He kept the moral law, and exalted it by answering its claims as man's representative. Those of Israel who turned to the Lord, and accepted Christ as the reality shadowed forth by the typical sacrifices, discerned the end of that which was to be abolished. The obscurity covering the Jewish system as a vail, was to them as the vail which covered the glory upon the face of Moses. The glory upon the face of Moses was the reflection of that light which Christ came into the world to bring for the benefit of man.  {ST, March 14, 1878 par. 8}
[ST, March 14, 1878 par. 9]          While Moses was shut in the mount with God, the plan of salvation, dating from the fall of Adam, was revealed to him in a most forcible manner. He then knew that the very angel who was conducting the travels of the children of Israel was to be revealed in the flesh. God's dear Son, who was one with the Father, was to make all men one with God who would believe on, and trust in him. Moses saw the true significance of the sacrificial offerings. Christ taught the gospel plan to Moses, and the glory of the gospel, through Christ, illuminated the countenance of Moses so that the people could not look upon it.  {ST, March 14, 1878 par. 9}
[ST, March 14, 1878 par. 10]          Moses himself was unconscious of the beaming glory reflected upon his face, and knew not why the children of Israel fled from him when he approached them. He called them to him, but they dared not look upon that glorified face. When Moses learned that the people could not look upon his face, because of its glory, he covered it with a vail.  {ST, March 14, 1878 par. 10}
[ST, March 14, 1878 par. 11]          The glory upon the face of Moses was exceedingly painful to the children of Israel because of their transgression of God's holy law. This is an illustration of the feelings of those who violate the law of God. They desire to remove from its penetrating light which is a terror to the transgressor, while it seems holy, just, and good to the loyal. Those only who have a just regard for the law of God can rightly estimate the atonement of Christ which was made necessary by the violation of the Father's law.  {ST, March 14, 1878 par. 11}
[ST, March 14, 1878 par. 12]          Those who cherish the view that there was no Saviour in the old dispensation, have as dark a vail over their understanding as did the Jews who rejected Christ. The Jews acknowledged their faith in a Messiah to come in the offering of sacrifices which typified Christ. Yet when Jesus appeared, fulfilling all the prophecies regarding the promised Messiah, and doing works that marked him as the divine son of God; they rejected him, and refused to accept the plainest evidence of his true character. The Christian church, on the other hand, who profess the utmost faith in Christ, in despising the Jewish system virtually deny Christ, who was the originator of the entire Jewish economy.                                                    -    {ST, March 14, 1878 par. 12}
[ST, March 21, 1878 par. 1]       March 21, 1878 The Sins of the Pharisees.  -  By Mrs. E. G. White.  -         "Then spake Jesus to the multitude, and to his disciples, saying, The scribes and the Pharisees sit in Moses' seat. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say, and do not." The scribes and Pharisees claimed to be invested with divine authority similar to that of Moses. They assumed to take his place as expounders of the law and judges of the people. As such they claimed all deference and obedience from the people. But Jesus admonished his hearers to observe and do that which the priests taught according to the law, but not to follow their example, for they neglected the duties which they taught others to observe.  {ST, March 21, 1878 par. 1}
[ST, March 21, 1878 par. 2]          The Saviour made it plain to all that he held no personal grievance against the scribes and Pharisees, notwithstanding their abuse of him; but he openly condemned their characters and acts as directly opposed to their teachings, and therefore not to be imitated. Said he, "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." The Pharisees enjoined a multitude of minute regulations having their foundation in tradition, and unreasonably restraining personal liberty of action.  {ST, March 21, 1878 par. 2}
[ST, March 21, 1878 par. 3]          God forbade the eating of unclean beasts, not to exercise an arbitrary authority, but to preserve the life and health of his people. In order for them to retain their faculties of mind and body, it was necessary that their blood should be kept pure, by eating simple, healthful food. He therefore specified the animals least objectionable for food. The leading Jews who delighted in teaching and in administering the law, carried the prohibitions of God to unreasonable lengths, making life a burden of ceremonies and restrictions. They carried the regulations of eating and drinking so far that the mind was kept on a continual strain in discriminating between what was considered clean and unclean, and in following out the multitude of injunctions imposed by the priests. All the water was strained lest the presence of the smallest speck or insect might render it unclean, and therefore unfit to use. They were in constant fear of infringing upon customs and traditions which were taught to them as portions of the law.  {ST, March 21, 1878 par. 3}
[ST, March 21, 1878 par. 4]          The Pharisees by their endless round of forms, fastened the minds of the people upon external services to the neglect of true religion. They failed to connect the thought of Christ with their ceremonies, and, having forsaken the fountain of living water, hewed out for themselves broken cisterns that could hold no water.  {ST, March 21, 1878 par. 4}
[ST, March 21, 1878 par. 5]          The priests, scribes and rulers not only rejected Christ themselves but took the most unfair means to prejudice the people against him, deceiving them by false reports and gross misrepresentations. Said Jesus: "Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in." These words, condemning this sin of the Pharisees, are applicable to all who follow their example. In all ages of the world truth has been unpopular; its doctrines are not congenial to the natural mind. The cold professor, the bigot and hypocrite are not willing to accept that which searches the heart, and reproves the life. Some ministers turn the ears of the people from truth unto fables, stopping at nothing that will help to carry out their purpose. They even stoop to pervert the words and malign the characters of those who receive and love the precious truths of God, and labor to bring others to a knowledge of them.  {ST, March 21, 1878 par. 5}
[ST, March 21, 1878 par. 6]          The Saviour pronounced a woe on those who, imitating the great rebel, compass all difficulties to make one proselyte. Said he, "Woe unto you scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves." Those whom he addressed would resort to any species of deception in order to gain influence with the people, and prevent them from believing and obeying the truth. The Saviour declared of them: "Ye are of your father, the devil, and the lusts of your father ye will do. He was a murderer from the beginning and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of his own; for he is a liar and the father of it." These cutting words were applied to those who made the highest pretensions to godliness, and who regarded all other nations as contemptible in the sight of God.  {ST, March 21, 1878 par. 6}
[ST, March 21, 1878 par. 7]          Just such zealous adversaries of the truth are met in our day. They leave no means untried to subvert the minds and consciences of men. They originate falsehoods, and find plenty ready to believe them. They have taken step after step away from the light into darkness, until the light has become darkness to them. They possess a determined zeal, which savors of honesty, and appears to many as such. They are willing to make great sacrifices and endure rebuffs for the sake of attaining their object, returning again and again to the same point, seeking to turn souls away from the divine truth unto superstitions and fables. These pious pretenders come as angels of light, professing deep experience in the things of God, while they are doing the work of Satan. Those whom they succeed in gaining become even worse than themselves; such is the downward road to ruin. Jesus says of this latter class, "Ye make him twofold more the child of hell than yourselves."  {ST, March 21, 1878 par. 7}
[ST, March 21, 1878 par. 8]          The Saviour continued: "Woe unto you, ye blind guides, who say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind; for whether is greater, the gold or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it he is guilty. Ye fools and blind; for whether is greater, the gift, or the altar that sanctifieth the gift?" The priests interpreted the requirements of God to meet their false and narrow standard. They presumed to make nice distinctions between the comparative guilt of various sins, passing over some lightly, assigning as an excuse that the end justified the means, while errors of perhaps less consequence were treated as unpardonable. These blind guides so confused the minds of their followers in regard to sin and the proper standard of holiness, that they were destined to eventually perish with their leaders.  {ST, March 21, 1878 par. 8}
[ST, March 21, 1878 par. 9]          The Pharisees took upon themselves the responsibility of deciding concerning the burdens and duties of others according to the judgment of their own carnal minds. They accepted money from persons in return for excusing them from their vows, and in some cases, crimes of an aggravated character were passed over in consideration of large sums of money paid to the authorities by the transgressor. At the same time these hypocritical priests were exact in the matter of sacrifices and ceremonies, as if it were possible for cold forms to blot out the unrepented sins of their daily lives.  {ST, March 21, 1878 par. 9}
[ST, March 21, 1878 par. 10]          The Lord said unto Samuel, "Hath the Lord as great delight in burnt offerings and in sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." No outward service, even in that which is required by God can be a substitute for an obedient life. The Creator desires heart service of his creatures.  {ST, March 21, 1878 par. 10}
[ST, March 21, 1878 par. 11]          God has said through Hosea, "For I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant; there have they dealt treacherously against me." The many sacrifices of the Jews and the flowing of blood to atone for sins for which they felt no true repentance was ever repugnant to God. He spoke through Micah saying, "Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath showed thee, O man, what is good; and what doeth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"  {ST, March 21, 1878 par. 11}
[ST, March 21, 1878 par. 12]          Costly gifts and a semblance of holiness cannot win the favor of God. He requires for his mercies a contrite spirit, a heart open to the light of truth, love and compassion for our fellow men and a spirit refusing to be bribed through avarice or self-love. The priests and rulers were destitute for these essentials to God's favor, and their most precious gifts and gorgeous ceremonies were an abomination in his eyes.  {ST, March 21, 1878 par. 12}
[ST, March 21, 1878 par. 13]          The Pharisees built expensive monuments to the dead prophets, pretending to deplore the sins of their fathers in rejecting, persecuting and slaying the chosen servants of God. At the same time they were burning with rage against the greatest prophet the world had ever seen, simply because he revealed and reproved their sins. They not only manifested the same spirit of hatred which had actuated their fathers, but were doing ten-fold worse than they in opposing and plotting against the divine Son of God.  {ST, March 21, 1878 par. 13}
[ST, March 21, 1878 par. 14]          These men whom Jesus exposed in so unsparing a manner should be a warning to those who reject the light of truth. They had gone step by step into darkness, rejecting the evidences that Jesus was the true Messiah, until the obscurity of their minds was so great that they called righteousness sin and sin righteousness. They evinced the same malice that actuated Satan against Christ in heaven, and for the same reason, because of the superior goodness of the Son of God. They were indeed the children of Satan. They condemned the acts of their forefathers in persecuting the prophets, and assumed to be the representatives of those holy men of God who died for their faith; they built the tombs of the prophets and garnished their sepulchers, and said one to another, If we had lived in those days we should not have been partakers with those who shed the blood of God's servants, yet at the same time they were planning to destroy the Son of God, and would not have hesitated to imbrue their hands in his blood if they had not feared the people.  {ST, March 21, 1878 par. 14}
[ST, March 21, 1878 par. 15]          The condition of the Pharisees should be a lesson to the Christian world of the present day. It should open their eyes to the power of Satan to deceive human minds when they once turn from the precious light of truth, and yield to the control of the enemy. Many who make exalted professions today are following in the track of the Pharisees. They zealously cherish the memory of the prophets, even as the Pharisees were zealous in building and decorating their tombs. They declare that, had they lived in the days when Christ was upon the earth, they would have gladly received his teachings and obeyed them. But if these very persons had been placed in a similar position with the Jews, they would have done no better than they who crucified the Saviour.  {ST, March 21, 1878 par. 15}
[ST, March 21, 1878 par. 16]         Unpopular truth is no more acceptable to Pharisaical, self-righteous hearts today than when Christ walked the earth, a man among men.  {ST, March 21, 1878 par. 16}
[ST, March 21, 1878 par. 17]         If Christians were to be tested now as were the Jews at the first advent of Christ, few would accept him wrapped in his garment of humanity, living a life of humiliation and poverty. The Christian world can accept Messiah as a King at the right hand of God in heaven, but their hearts reject a Saviour of humility and self-sacrifice; they shrink from the cross of Christ, even as did the haughty Pharisees. Few indeed imitate the example of Jesus, and follow his teachings in their daily lives. He has exhorted his disciples to follow in his foot-steps. Many are in as great blindness concerning the plan of salvation as were the Pharisees, who professed obedience to God while they rejected Him who came to work out their salvation, that their efforts to gain a righteous character should have virtue with God through the sinner's Advocate and substitute.  {ST, March 21, 1878 par. 17}
[ST, March 21, 1878 par. 18]          If man sacrifices righteous principles and truth because he can thus avoid persecution and trial in this life, he may obtain the friendship of the world, but will lose the favor of God. He barters his eternal welfare for trifling considerations. But he that obeys the requirements of Christ, neither looking nor planning for his own convenience, preferring even to sacrifice his temporal life rather than turn from the light of truth will secure the reward of the future immortal life. Jesus has said, "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal."                                                    -    {ST, March 21, 1878 par. 18}
[ST, May 9, 1878 par. 1]       May 9, 1878 Sanctification through the Truth.  -         We who profess to keep the commandments of God, are not beyond the temptations of Satan. The history of the Jews was written for our benefit, upon whom the ends of the world are come, that we should not murmur as they did; that we should not be filled with ambition and pride as they were; that we should avoid their example of wrong doing, and not fall as they fell. In the sacred word of God the history of Israel is spread out before us for our instruction. Are we making the most of the information given us, or are we merely following in the footsteps of the Pharisees, merely pretending to be connected with God, bearing the leaves of the profession, but not the fruit. We have the truth of God, the most precious, sacred truth that was ever given to the world; the truth that was likened to a golden chain, being let down, link after link, from heaven to earth for us to grasp. Yet, we may profess to grasp the golden links of truth, and still not be sanctified by it. Like the pretentious fig tree, we may be covered with leaves but be destitute of fruit. While we know that the truth we hold is as firm as the everlasting hills, how many of us are ready to settle down upon the theory of that truth, without having evidence that Christ is in them, and they in Christ? How many are content to pass on from day to day without experiencing its sanctifying influence upon the heart, which leads to good works. Christ said, "Sanctify them through thy truth; thy word is truth." It is the sanctification through the truth that makes us the beloved of God.  {ST, May 9, 1878 par. 1}
[ST, May 9, 1878 par. 2]          We should not only take hold of the truth, but let it take hold of us; and thus have the truth in us and we in the truth. And if this is the case, our lives and characters will reveal the fact that the truth is accomplishing something for us; that it is sanctifying us, and is giving us a moral fitness for the society of heavenly angels in the kingdom of glory. The truth we hold is from heaven; and when that religion finds a lodgement in the heart, it commences its work of refining and purifying; for the religion of Jesus Christ never makes a man rough or rude; it never makes him careless, or hard-hearted; but the truth of heavenly origin, that which comes from God, elevates and sanctifies a man; it makes courteous, kind, affectionate, and pure; it takes away his hard heart, his selfishness and love of the world, and it purifies him from pride and ungodly ambition.                                                                    E. G W.                                                    -    {ST, May 9, 1878 par. 2}
[ST, June 6, 1878 par. 1]       June 6, 1878 Parents as Counselors.  -         Parents should encourage their children to confide in them and unburden to them their heart griefs, their daily little annoyances and trials. If they do this, the parents can learn to sympathize with their children, and pray for them and with them, that God would shield and guide them. They should point them to their never-failing Friend and Counselor, who will be touched with the feelings of their infirmities. He was tempted in all points like as we are, yet without sin.  {ST, June 6, 1878 par. 1}
[ST, June 6, 1878 par. 2]          Satan tempts children to be reserved to their parents, and choose their young and inexperienced companions as their confidants; such as cannot help them, or give them good advice. They indulge in unprofitable conversation upon the acts and doings of others, which wither noble, devotional thoughts and feelings, and drive good and holy desires from the heart, and leave it cold and destitute of true love for God.  {ST, June 6, 1878 par. 2}
[ST, June 6, 1878 par. 3]          Children would be saved from many evils if they would be more familiar with their parents. Parents should encourage in their children a disposition to be open and frank with them, to come to them with their difficulties, and when they are perplexed as to what course is right, to lay the matter just as they view it before their parents, and ask advice of them. Who are so well calculated to see and point out their dangers as godly parents? Who can understand the peculiar temperaments of their children as well as they? The mother who has watched every turn of the mind from infancy, and is acquainted with the natural disposition, is best prepared to counsel her children. Who can tell as well what traits of character to check and restrain, as the mother, aided by the father?  {ST, June 6, 1878 par. 3}
[ST, June 6, 1878 par. 4]          Children who are Christians will prefer the love and approbation of their God-fearing parents above every earthly blessing. They will love and honor their parents. This should be one of the principal studies of their lives, How can I make my parents happy? Children who have not been disciplined and received right instruction, have but little sense of their obligations to their parents. It is often the case that the more their parents do for them the more ungrateful they are, and the less they respect them. Children that have been petted and waited upon, always expect it; and if their expectations are not met, they are disappointed and discouraged. This same disposition will be seen through their whole lives, and they will be helpless, leaning upon others for aid, expecting others to favor them and yield to them. And if they are opposed, even after grown to manhood and womanhood, they think themselves abused; and thus they worry their way through the world, hardly able to bear their own weight, often murmuring and fretting because everything does not suit them. Much sin results from idleness. Active hands and minds do not find time to heed every temptation the enemy suggests; but idle hands and brains are all ready for Satan to control, and parents should teach their children that idleness is sin.  {ST, June 6, 1878 par. 4}
[ST, June 6, 1878 par. 5]          Many parents think that if they gratify the wishes of their children, and let them follow their own inclinations, they will gain their love. What a mistaken idea! What an error! Children thus disciplined, grow up unrestrained in their desires, unyielding in their dispositions, selfish, exacting, and overbearing, and are a curse to themselves and everybody around them. Parents, to a great extent, hold the future happiness of their children in their own hands. Upon them rests the important work of forming their children's character. The instructions they give them in childhood will follow them all through their lives. Parents can sow the seed which will spring up and bear fruit either for good or evil.                                                                     E. G. W.                                                    -    {ST, June 6, 1878 par. 5}
[ST, July 18, 1878 par. 1]       July 18, 1878 Incidents on the Voyage to the North  Pacific.  -         We left San Francisco June 10, in the steamer Oregon for Portland. I had been overworked, and was much worn, and flattered myself that I should rest on board the steamer. But the wind blew very strong directly against us, I remained on deck after nearly all had abandoned it because of sea-sickness, I enjoyed the sight of the billows running mountain high, blue and green, and the dashing spray reflecting all the colors of the rainbow. I could not become weary of looking upon that grand scene; and I reflected how easily all on board might be engulfed in the angry waters.  {ST, July 18, 1878 par. 1}
[ST, July 18, 1878 par. 2]          As I looked upon the white-capped, roaring billows, I was reminded of that scene in the life of Christ, when the disciples, in obedience to the command of their Master, went in their boats to the farther side of the sea. A terrible tempest broke upon them, their vessels would not obey their will, and they were driven hither and thither until they laid down their oars in despair. They expected to perish there; but, while the tempest and the billows talked with death, Christ, whom they had left upon the other side, appeared to them, walking calmly upon the boisterous, white-capped waves. They had been bewildered by the uselessness of their efforts, and the apparent hopelessness of their case, and had given all up for lost. When they saw Jesus before them upon the water it increased their terror, they interpreted it as a sure precursor of their immediate death. They cried out in great fear. But, instead of his appearance heralding the presence of death, he came as the messenger of life. His voice was heard above the roar of the elements: "It is I; be not afraid." How quickly the scene now changed from the horror of despair to the joy of faith and hope in the presence of the beloved Master! The disciples felt no more anxiety nor dread of death, for Christ was with them.  {ST, July 18, 1878 par. 2}
[ST, July 18, 1878 par. 3]          I remained on deck until dark, and then went into the cabin, where the pitching of the boat made me very sick. This was on Monday, and I was unable to sit up from that time until Thursday morning, taking but once during that time a little beef tea and cracker. We had a strong head wind against us all the way from San Francisco, and we were all rejoiced when, on Thursday morning, we passed the bar, and entered the smooth river, leaving the restless billows behind us. There were but two or three passengers on board who were not sea-sick.  {ST, July 18, 1878 par. 3}
[ST, July 18, 1878 par. 4]          Captain Connor of the steamer Oregon was courteous and attentive, doing all in his power to make our voyage pleasant. The stewardess was obliging, ever busy hurrying from state-room to state-room with food to tempt the appetites of those too sick to go to the dining-room table. We felt thankful to see so much attention given on this boat to those suffering from sea-sickness, who needed care so much.  {ST, July 18, 1878 par. 4}
[ST, July 18, 1878 par. 5]          All on board made most of the last day upon the water. They had then all recovered their health and appetite, and seemed not much the worse for their sea-sickness.  {ST, July 18, 1878 par. 5}
[ST, July 18, 1878 par. 6]          There were several ministers on board who, like ourselves, were going to Oregon to hold meetings, by request. Among them was Elder Brown, with his family, who has been speaking in San Francisco and Santa Rosa. I had distributed some of our publications among the passengers. In the evening I was lying in my state-room, the door of which opened upon the upper deck. I heard the elder stating to a company gathered about him that it was impossible for any man to keep the law of God; that man never did keep it, and never can keep it. Said he, "No man will get to heaven by keeping the law. Mrs. White is all law, law; she believes that we must be saved by the law, and no one can be saved unless they keep the law. Now I believe in Christ. He is my Saviour, Christ alone can save us, and without him we cannot be saved."  {ST, July 18, 1878 par. 6}
[ST, July 18, 1878 par. 7]          I felt the injustice of the charge made against me, and could not permit such a statement, made before quite a gathering of people, to remain uncorrected. I accordingly said, "That is a false statement. Mrs. White has never occupied that position. I will speak for myself and for our people. We have always taken the position that there was no power in the law to save a single transgressor of that law. The law convicts and condemns the sinner, but it is not in its province to pardon the least or greatest sin. If we sin we have an Advocate with the Father, Jesus Christ the righteous. The sinner gets into trouble with the Father through transgression of his law. Christ, the sinner's Advocate, pleads in his behalf. The law cannot release the sinner from the consequence of his transgression, but Christ himself pays the penalty the sinner has incurred by his disobedience.  {ST, July 18, 1878 par. 7}
[ST, July 18, 1878 par. 8]          "The apostle Paul inquires, 'Shall we continue in sin that grace may abound? God forbid.' Shall we presume upon the mercy of Christ by living in transgression of the law of God? Paul declares to the elders of the church, 'I kept back nothing that was profitable unto you, but have taught you publicly, and from house to house, testifying both to the Jews and also to the Greeks, repentance towards God, and faith toward our Lord Jesus Christ.' Repentance toward God because of his law transgressed, and faith toward our Lord Jesus Christ, as the sinner's Advocate. Said Paul, 'What shall we say then? Is the law sin? God forbid. Nay, I had not known sin but by the law, for I had not known lust except the law had said, Thou shalt not covet.' Again Paul sums up the matter: 'Wherefore the law is holy, and the commandment holy and just and good.'  {ST, July 18, 1878 par. 8}
[ST, July 18, 1878 par. 9]          "Christ did not come to excuse sin, nor to justify a sinner while he continued to transgress that law for which the Son of God was to give his life to vindicate and exalt. Had it been possible for the law to be repealed, Christ would have had no need to come to our earth, and to die, the just for the unjust. God could have taken the sinner back into favor by annulling the law. But this could not be. The law holds the transgressor in bondage, but the obedient are free. The law cannot cleanse from sin, it condemns the sinner. The sinner may stand justified before God only through repentance toward him, and faith in the merits of Jesus Christ. The law is a great mirror by means of which the sinner may discern the defects in his moral character. But the mirror cannot remove those defects. The gospel points to Christ as the only one able to remove the stains of sin by his blood. Though the law has no pardoning power, it is the only means by which to explain to the sinner what sin really is. By the law is the knowledge of sin. Without the law, Paul tells us sin is dead.  {ST, July 18, 1878 par. 9}
[ST, July 18, 1878 par. 10]          "It is folly to bid the sinner come to Christ before being convicted of his sin by being brought before the mirror of the law of God. What is the sinner to be converted from? The transgression of God's law to obedience of it. But if he is told that he cannot keep the law of God, and that if he should attempt it he would be brought into bondage, to what is he then converted,--transgression of the law to a continuance in that transgression? This is absurd. Yet professed ministers of Christ tell the sinner that he is guiltless while disloyal to the law of God. Such conversions are not ratified in heaven.  {ST, July 18, 1878 par. 10}
[ST, July 18, 1878 par. 11]          "Our Christ was the Saviour of the ancient worthies as much as he is our Saviour. They looked forward by faith, to a Saviour to come. Adam was saved by the gospel as virtually as we are saved today. Abraham was saved by faith in Christ as the Lamb of God who taketh away the sins of the world. Moses was saved by the merits of Christ, who was the angel that led the armies of Israel in all their travels through the wilderness. God commanded, 'Provoke him not, for he will not pardon your transgressions, for my name is in him,' All who have died in faith, from righteous Abel unto our day are saved by the merits of Jesus Christ.  {ST, July 18, 1878 par. 11}
[ST, July 18, 1878 par. 12]         "Jesus said: 'Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me ye that work iniquity.' How many there are who cry Christ, Christ, only believe on Christ, when they do not the works of Christ. Such are represented by the class mentioned by our Saviour as workers of iniquity. They transgress the law of God, and by precept and example teach others to do likewise. Nominal profession of faith in Christ will not save a soul; neither will nominal observance of the law. The law of God must be obeyed from the heart; its principles must be carried out in the life; and faith in Jesus Christ as the world's Redeemer must be manifested in the life and character, or there is no true conversion.  {ST, July 18, 1878 par. 12}
[ST, July 18, 1878 par. 13]          "The law of God is changeless in its character as the eternal throne. The types and shadows reached to the antitype and substance, Jesus Christ. At his death they ceased to have any force or significance. But the law of the ten commandments, instituted in Eden, when the foundation of the world was laid, when the morning stars sang together, and the sons of God shouted for joy, was to be as enduring as the heavens and the earth. Christ pronounced his benediction upon all who keep sacred the law of God: 'Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.'  {ST, July 18, 1878 par. 13}
[ST, July 18, 1878 par. 14]          "Elder Brown, please never again make the misstatement that we do not rely on Jesus Christ for salvation, but trust in the law to be saved. We have never written one word to that effect, nor taught such a theory in any manner. We believe that no sinner can be saved in his sins (and sin is the transgression of the law), while you teach that the sinner may be saved while knowingly transgressing the law of God."  {ST, July 18, 1878 par. 14}
[ST, July 18, 1878 par. 15]          "Well," said Elder Brown, in a low voice, to those collected about him, "I know all about them." I felt called upon to reply to this, and said. "Sir, if you know all about the position that we, as a people, occupy, you must also know that you have misrepresented us. We have never intimated, either in sermons preached by our ministers, or in the thousands of pages of our printed matter scattered all over the world, that there is any power in the law to save the sinner. On the contrary, it has been repeated again and again by our speakers and writers that the law has no power to redeem the transgressor from the consequences of his sin. We will speak at our approaching camp-meeting in Salem. Please come up, and learn what we really do believe, for it is evident that you are not acquainted with us or our faith."  {ST, July 18, 1878 par. 15}
[ST, July 18, 1878 par. 16]          I will here state that Elder Brown, while in San Francisco, said that he had known Mrs. White in the East--knew all about her, leaving an impression on the minds of those whom he addressed unfavorable to me and my work. I have no knowledge of ever having seen this man or of having a moment's conversation with him, previous to the voyage on the Oregon. I have no evidence that he ever heard me speak, or that he has ever read my writings, or acquainted himself with my mission. The truth undoubtedly is he is entirely ignorant concerning Mrs. White and her labors. Many have thus professed to be thoroughly acquainted with me whom I have never seen nor spoken with. They have gathered up the hearsays, and evil reports floating from false and slanderous tongues, and deal them out as facts which they know to be true.  {ST, July 18, 1878 par. 16}
[ST, July 18, 1878 par. 17]          I was astonished at the position taken by Elder Brown on the question of the law. It seemed incredible that one who professed to be a Bible student, and teacher, should affirm that no man ever kept the law of God, or could keep it. This is the fearful position taken by many ministers, in order to get rid of the Sabbath of the fourth commandment. Such teachers throw a very unfavorable light upon the character of our heavenly Father, when they represent him as giving men a code of laws which is the foundation of all civilized national and domestic government, yet which it is impossible that men ever have or ever can obey. Such sentiments expressed by public teachers lead men, not only to disregard the divine law, but to trample upon it as an arbitrary requirement which they are justified in rebelling against. The teachers of such pernicious doctrines will not be in an enviable position when they shall meet the great Lawgiver over his broken law.  {ST, July 18, 1878 par. 17}
[ST, July 18, 1878 par. 18]          Wherein would man be happier even in this life if he should have perfect liberty to break the ten precepts of the Father's law? God, in his great love for man gave him that law by which to order his conduct, that he should be restricted to doing those things which would tend, to increase his real happiness, and that of his fellow creatures even in this life. The principles of the commandments, carried out in the daily life ennoble and sanctify the heart and mind and give one a moral fitness through Jesus Christ, for the society of holy angels. Our all wise heavenly Father knew what rules were required to guard man from sin and to regulate his life, leading him to practice such virtues as would make him a fit subject for heaven.  {ST, July 18, 1878 par. 18}
[ST, July 18, 1878 par. 19]          Christ said, "If ye keep my commandments ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love." Christ should be our example in all things. He came from the realms of glory, not to show man a way by which he could be saved in transgression of the law, by which transgression Adam fell. But he took upon himself human nature, passed triumphantly over the ground where Adam stumbled, and redeemed that failure by his own perfect obedience of the law, and resistance to the temptations of Satan, which had compassed the fall of Adam. Christ in his own life has given us a proof that man can keep the law of God, and, through his merits be a final overcomer.  {ST, July 18, 1878 par. 19}
[ST, July 18, 1878 par. 20]          In his sermon on the mount Christ said, "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 nowise 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." Christ here shows the object of his mission: To show man by his example, that he could be entirely obedient to the moral law, and regulate his life by its precepts. That law was exalted and made honorable by Jesus Christ.  {ST, July 18, 1878 par. 20}
[ST, July 18, 1878 par. 21]          Should the pope of Rome and all the inhabitants of the earth unite their intellect for the purpose, they would not abolish the smallest claim of the law spoken from Sinai. God has specified his will toward man in his ten precepts. It is as perpetual and unchangeable as his character. The law says to every transgressor, Thou shalt surely die. But Christ says to every soul that repents toward God for his transgression of the law, and turns in penitence to his Saviour, Thou shalt as surely be saved as that Christ died for the salvation of men.  {ST, July 18, 1878 par. 21}
[ST, July 18, 1878 par. 22]          What solemn words were those that fell from the lips of the divine Teacher, who came to make honorable the law of his Father: "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." Ministers and people should comprehend the full significance of these words. Those who by word or action, or interpretation of Scripture, lessen, or explain away the sacred claims and dignity of God's holy law shall have no place in the kingdom of heaven. Christ would here have us understand that our righteousness must include, not only the observance of the letter of the law, but also the spirit and principle of it. The letter of the law specifies how we must walk in order to please God; the spirit of the law points to Jesus Christ as the atoning sacrifice, through whose merits the sinner can fulfill the requirements of the law, Christ said, "I and my Father are one." There is therefore perfect harmony between the law and the gospel.                                                              E. G. White.                                                    -    {ST, July 18, 1878 par. 22}
[ST, July 25, 1878 par. 1]       July 25, 1878 Visit to Oregon.  -         My visit to Oregon was of special interest to me. I here met, after a separation of four years, my dear friends, Brother and Sister Van Horn, whom we claim as our children. It was a most precious season to me, especially did my motherly heart go out in sympathy and love for Adelia Van Horn, and her two children whom I had never before seen. Separation had not estranged our hearts; our love and confidence had never been broken. Every moment of my stay with those dear children was precious to me. The labors of our brother and sister have not been in vain in the Lord. They have labored amid much discouragement, and deprivation of the society of familiar friends, and the sacrifice of many comforts, to do what they could for the Lord in the distant field of their labors. Sister Van Horn and her sister, Frances Jones, have suffered from ill health, and at times it was feared that both would lose their lives. But many prayers have ascended to heaven from their house, pleading that the great Healer would remove disease from them and give them health and freedom in him; and the Lord has brought them through their sore afflictions that they may glorify his name. Both sisters are now in much better health, for which we praise God.  {ST, July 25, 1878 par. 1}
[ST, July 25, 1878 par. 2]          Elder Van Horn is a missionary in the true sense of the word, and a man of excellent ability and deep spirituality. His wife is equally talented and self-sacrificing. Their devotion to the cause of present truth has led to the sound conversion of many souls. Brother Van Horn, with characteristic modesty, has not furnished as full and favorable reports of his work as he might justly have done. I was accordingly somewhat surprised, and very much pleased to find the cause of God in so prosperous a condition in Oregon. Through the untiring efforts of these faithful missionaries a company of Sabbath-keepers has been raised up on the North Pacific coast which does honor to the cause. As a class they are persons of intelligence and rare moral worth. My association with them was very pleasant. I felt my heart linked with theirs in Christian sympathy and fellowship.  {ST, July 25, 1878 par. 2}
[ST, July 25, 1878 par. 3]         I felt it my privilege to rest upon the first Sabbath after my arrival in Salem. Tuesday evening, June 18, I met for the first time in this State a goodly number of Sabbath-keepers, who possess true moral worth. My heart was softened by the spirit of God. I gave my testimony for Jesus, and for the sweet privilege that was ours of trusting in his love, and of claiming his power to unite with our efforts to save sinners from perdition. If we would see the work of God prosper we must have Christ dwelling in us; in short we must work the works of Christ. Wherever we might look the whitening harvest appeared; and the laborers are so few. I felt my heart filled with the peace of God, and drawn out in love for his dear people with whom I was worshiping for the first time.  {ST, July 25, 1878 par. 3}
[ST, July 25, 1878 par. 4]         On Sunday, June 23, I spoke by invitation, in the Methodist church of Salem, on the subject of Temperance. The attendance was unusually good, and I had freedom in treating this, my favorite subject. I was requested to speak again in the same place on the Sunday following the camp-meeting, but was prevented by hoarseness. On the next Tuesday evening, however, I again spoke in the church. Many invitations were tendered me to speak upon Temperance in various cities and towns of Oregon, but the state of my health forbade my complying with these requests. Constant speaking, and the change of climate, had brought a temporary but severe hoarseness upon me.  {ST, July 25, 1878 par. 4}
[ST, July 25, 1878 par. 5]          The camp-meeting was a season of profitable labor for God, and strengthened the church to go on in their warfare for the truth. I had freedom in speaking, though suffering almost constantly from hoarseness. I felt glad to meet with his people, who deeply appreciated my labors among them. During my stay in Oregon, I visited the prison in Salem, and by invitation spoke to the convicts in the prison chapel. Next week I will give an account of this visit, and my discourse on that occasion.                                                            E. G. White                                                    -    {ST, July 25, 1878 par. 5}
[ST, August 1, 1878 par. 1]       August 1, 1878 Visit to the Prison.  -         Sunday, June 23, by invitation, I visited the prison, in Salem, Oregon, in company with Brother and Sister Carter, and Sister Jordan, who took me there in her carriage. The superintendent and warden of the prison were introduced to me. When the time arrived for service we were conducted to the chapel, a room made cheerful by an abundance of light, and pure fresh air. At a signal from a bell, two men opened the great iron gates by means of a lever, and the prisoners came flocking from their cells into the chapel. The doors were securely closed behind them, and for the first time in my life, I was immured in prison walls.  {ST, August 1, 1878 par. 1}
[ST, August 1, 1878 par. 2]          I had anticipated seeing a set of repulsive looking men. In this I was disappointed; many of them seemed to be intelligent, and some appeared to be men of ability. They were dressed in the coarse, but neat striped prison uniform, their hair smooth, and boots brushed. As I looked upon the varied physiognomies before me, I thought: To each of these men has been committed peculiar gifts or talents for use, and not for abuse. All before me, from those who had occupied conspicuous and important positions in the world, and in the church, even those who had been most lowly and obscure, have been entrusted with some talents, whether of wealth, station, influence, kindly sympathies or affections, they were given from the heavenly treasury, and were to have been used for the glory of God, and the benefit of the world.  {ST, August 1, 1878 par. 2}
[ST, August 1, 1878 par. 3]          The men before me had despised the gifts of heaven, and had abused, and misapplied them. Some of the convicts manifested a forced unnatural cheerfulness. But many, especially the older men, looked exceedingly sad and melancholy. Before me were youths of tender years, and the hardened, gray-haired sinner, all under the bondage of the law, because they had transgressed its statutes. As I looked upon young men of eighteen to twenty and thirty years of age, I thought of their unhappy mothers, and of the grief and remorse which was their bitter portion. Had they done their duty by their children? Had they not indulged them in their own will and way, and neglected to teach them the statutes of God, and his claims upon them? Many of those mothers' hearts had been broken by the ungodly course pursued by their children.  {ST, August 1, 1878 par. 3}
[ST, August 1, 1878 par. 4]          When all the company were assembled, Brother Carter read the hymn. All had books, and joined heartily in singing. One, who seemed to be an accomplished musician, played the organ. I then opened the meeting by prayer, and again all joined in singing. I spoke from the words of John: "Behold, what manner of love the father hath bestowed upon us that we should be called the sons of God; therefore, the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when He shall appear we shall be like him; for we shall see him as he is."  {ST, August 1, 1878 par. 4}
[ST, August 1, 1878 par. 5]          I exalted before them the infinite sacrifice that the father made, in giving his beloved Son for fallen men, that they might through obedience be transformed, and become the acknowledged sons of God. The church and the world are called upon to behold and admire a love which thus expressed is beyond human comprehension, and even amazed the angels of heaven. This love was so deep, so broad, and so high, that it filled the holy angels with amazement, and language in which to describe it, failing the inspired apostle, he calls upon the church and the world to behold it--to make it the theme of contemplation, and of admiration.  {ST, August 1, 1878 par. 5}
[ST, August 1, 1878 par. 6]          I presented before my hearers the sin of Adam in the transgression of the Father's express commands. God made man upright, perfectly holy and happy; but he lost the favor of God, and destroyed his own happiness by disobedience of the Father's law. The sin of Adam plunged the race in hopeless misery and despair. Every successive generation upon the earth have degenerated physically, mentally, and morally. Sin with its terrible curse corrupted the world, and almost obliterated the image of God in man. But the wonderful, pitying love of God did not leave men in their hopeless, fallen condition to utterly perish. He gave his well beloved Son for their salvation. He who was the brightness of God's glory, and the express image of him took man's, nature, to suffer affliction, scorn and hatred of the very ones he came to save. Christ entered the world, his divinity clothed in humanity; he passed over the ground where Adam fell; he bore the test which Adam failed to endure; he overcame every temptation of Satan, and thus redeemed Adam's disgraceful failure and fall.  {ST, August 1, 1878 par. 6}
[ST, August 1, 1878 par. 7]          The sons of men gave way to the indulgence of appetite, which set on fire their passions. They became violent, basely corrupt, and hardened. Their thoughts and acts were evil, and God finally visited his wrath upon the children of disobedience, and washed the earth of its moral pollution by a flood. But God acknowledged the few on earth who were righteous. Noah and his family were saved. In the midst of his wrath and retributive justice God remembered mercy, and left not the righteous and faithful to perish with the wicked.  {ST, August 1, 1878 par. 7}
[ST, August 1, 1878 par. 8]          When the earth became peopled again, sin once more spread abroad over the land. Wickedness covered all nations like the pall of death. Satan compassed the ruin of thousands through temptation to indulge appetite. He has ever thus sought to pervert the senses of man, weaken his moral power, and make him the slave of appetite; he then gains control of him, and uses him as his agent in practising crime, and all manner of wickedness. We see, at the present day, great lack of discernment in regard to right and wrong, and an absence of principle. We may trace this lamentable state of things to the general indulgence of perverted appetite, which excites the baser passions, and urges its victim on to excesses of every kind, and finally to crimes of every degree.  {ST, August 1, 1878 par. 8}
[ST, August 1, 1878 par. 9]          Intemperance of any kind will enervate a character originally firm, noble, and independent. His fine sensibilities will be blunted, his conscience will become seared. He will form bad associations, evil communications will corrupt his good manners. One false step leads him to another, which may be fatal, and he becomes the tool of Satan. Men plunge into wild license and reckless dissipation, and call it freedom of action, when they are in veriest bondage to the most cruel tyrant who knows no compassion for the wretched victims he allures to ruin. When the world was filled with iniquity God lifted up his standard against Satan by sending his Son to the world in the likeness of sinful flesh. Christ bridged the gulf that sin had made, which separated earth from heaven, and man from God.  {ST, August 1, 1878 par. 9}
[ST, August 1, 1878 par. 10]          I then referred to the long fast of Christ in the wilderness. The sin of the indulgence of appetite, and its power over human nature can never be fully realized except as that long fast of Christ when contending single-handed with the prince of the power of darkness is studied and understood. Man's salvation was at stake. Would Satan or would the Redeemer of the world come off conqueror! It is impossible for us to conceive with what intense interest angels of God watched the trial of their loved Commander.  {ST, August 1, 1878 par. 10}
[ST, August 1, 1878 par. 11]          Jesus came from heaven to earth, assumed man's nature, and was tempted in all points like as we are that he might know how to succor those who should be tempted. Christ's life is for our example. He shows in his willing obedience, how man may keep the law of God, and that transgression of the law, and not obedience of it, brings him into bondage. The Saviour was full of compassion and love; he never spurned the truly penitent, however great their guilt; but he severely denounced hypocrisy of every sort, he is acquainted with the sins of men, he knows all their acts, and reads their secret motives; yet he does not turn away from them in their iniquity. He pleads and reasons with the sinner, and, in one sense,--that of having himself borne the weakness of humanity,--he puts himself on a level with him. "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though red like crimson, they shall be as wool.  {ST, August 1, 1878 par. 11}
[ST, August 1, 1878 par. 12]          Man, who has defaced the image of God in his soul by a corrupt life cannot, by mere human effort, effect a radical change in himself. He must accept the provisions of the gospel; he must be reconciled to God through obedience of his law and faith in Jesus Christ. His life from thenceforth must be governed by a new principle. Through repentance, faith and good works he may develop and perfect a righteous character, and claim through the merits of Christ the privileges of the sons of God. The principles of divine truth received and cherished in the heart will carry us to a height of moral excellence we had not deemed possible for us to reach. "And it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself even as he is pure."  {ST, August 1, 1878 par. 12}
[ST, August 1, 1878 par. 13]          Here is a work for man to do. He must face the mirror of God's law, discern the defects in his moral character and put away his sins, washing his robes of character in the blood of the Lamb. Envy, pride, malice, deceit, strife, crime will be cleansed from the heart that is recipient of the love of Christ, and cherishes the hope of being made like him when we shall see him as he is. The religion of Christ refines and dignifies its possessor, whatever his associations or station in life may be. Men who become enlightened Christians rise above the level of their former character into greater mental and moral strength. Those fallen and degraded by sin and crime may become but a little lower than the angels through the merits of the Saviour.  {ST, August 1, 1878 par. 13}
[ST, August 1, 1878 par. 14]          But the influence of a gospel hope will not lead the sinner to look upon the salvation of Christ as a matter of free grace, while he continues to live in transgression of the law of God. When the light of truth dawns upon his mind, and he fully understands the requirements of God, and realizes the extent of his transgressions, he will reform his ways, become loyal to God through the strength obtained from his Saviour, and lead a new and purer life. Those who overcome in the name of Jesus will stand about the great white throne, with crowns of immortal glory, waving the palm branches of victory. They will be sons of God, children of the heavenly King, their lives running parallel with the life of God. The joy of the Lord will be their joy, and no shadow will ever darken their heavenly home. Said Christ, "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." While mercy lingers, I beseech you to make the most of the probationary time left you, in preparing for eternity, that life may not be an utter failure, and that in the time of solemn scrutiny you may be found with those who are accepted of God, and are called the sons of God.                                                          E. G. White.                                                    -    {ST, August 1, 1878 par. 14}
[ST, August 15, 1878 par. 1]       August 15, 1878 Letters from Mrs. E. G. White.  -         The following we extract from private letters received from Sister White since leaving Oakland, July 28, accompanied by her daughter Mrs. Emma White, and Miss Edith Donaldson.  {ST, August 15, 1878 par. 1}
[ST, August 15, 1878 par. 2]          She writes under date of July 29: "We arrived at Sacramento yesterday, and were met by Brother and Sister Wilkinson, who gave us a hearty welcome and took us to their home, where we were kindly entertained during our stay. Last night (Sunday) I spoke according to appointment. The house was well filled with an attentive congregation, and the Lord gave me freedom in speaking to them from his word. On Monday we visited the Capitol, under the guidance of Brother and Sister Wilkinson and spent some time looking through the State library, art collections and cabinets of mineral and metallurgical specimens. We were much interested in what we saw, and would have enjoyed the privilege of remaining longer in the city to farther inspect these valuable collections of the State. But we were obliged to push on the same day, in order to meet my appointment at Reno."  {ST, August 15, 1878 par. 2}
[ST, August 15, 1878 par. 3]         August 1: "We have just passed Ogden, we occupy a splendid car, and are all in good health and spirits. We shall arrive at Cheyenne tomorrow noon, when we change cars for Denver. As we passed over the great American desert in the heat and alkali dust we became very weary of the barren mountainous scenery, though we were furnished with every convenience, and glided swiftly and smoothly over the rails, drawn by our iron steed. My imagination carried me back to the ancient Hebrews, traveling over rocks and arid desert for forty years. The heat, dust and roughness of the way drew complaints and sighs of fatigue from many who trod that weary way. I thought that if we were obliged to travel on foot across the barren desert, often suffering from thirst, heat, and fatigue, very many of us would murmur more than did the Israelites. The peculiar features of mountain scenery on the overland route has often been sketched by pen and pencil. All who are delighted with the grandeur and beauty of nature must feel a thrill of joy as they behold those grand old mountains, beautiful hills, and the wild and rocky canyons. This is especially true with the Christian. He sees in the granite rocks, and the babbling streams the work of God's all-powerful hand. He longs to climb the lofty hills, for it seems that he would then be nearer heaven, though he knows that God hears the prayers of his children in the lowly valley as well on the mountain tops."  {ST, August 15, 1878 par. 3}
[ST, August 15, 1878 par. 4]         She writes from Rollinsville, Colo., August 8: "Here we are at the old house by the spring, quite comfortable in our temporary home. We here met my husband and children. I find my husband cheerful and active, walking and working as briskly as ever. I feel grateful to God for restoring him to this degree of health. On the way from Denver to this place we stopped in Boulder City, and beheld with joy our canvas meeting-house, where Elder Cornell and Brother Olmstead are holding a series of meetings. We found a quiet, blessed retreat in the comfortable home of Sister Dartt. The tent had been loaned to hold temperance meetings in, and, by special invitation, I spoke above an hour on the subject of temperance to a tent full of attentive hearers. Though wearied by my journey, the Lord helped me to successfully present before the people the necessity of practicing strict temperance in all things of realizing our duty to make every exertion for the welfare of our fellow-men; to overcome our own tendencies to indulge in that which is hurtful to mind and body; and also to do all in our power to help others to so overcome. I presented Christ as the source of all strength. His power combined with human effort can free men from the slavery of vicious habits, and restore them to an honorable position in society, give them enlarged capacities and enlightened views of this life and the life to come. I presented the necessity of educating the children from the cradle up to resist temptation, if we would effect any special reform in society. 'As the twig is bent the tree inclines.'  {ST, August 15, 1878 par. 4}
[ST, August 15, 1878 par. 5]          "At the conclusion of the meeting I was congratulated by some of the principal citizens on my manner of treating the temperance subject. They declared that the only proper way was to treat it from a Christian standpoint, showing the people that they needed the help of God in order to free themselves from the bondage of intemperance. There appeared to be a general satisfaction at the result of the meeting, and a conviction that good would come from it.  {ST, August 15, 1878 par. 5}
[ST, August 15, 1878 par. 6]          "The Methodist minister in Boulder City spoke Saturday night to the effect that Elder Cornell misinterpreted scripture in 'teaching that we are living in the last days. Many of his statements will be reviewed by Elder C. A considerable interest is growing up in that place, which has increased under the recent labors in the tent. We hope to see a good work done there for the truth of God, and sinners brought from darkness to light.  {ST, August 15, 1878 par. 6}
[ST, August 15, 1878 par. 7]          "We long to see the truth triumph here in Colorado, and have much faith in the results of the labors now being carried on here. We were never more free in bearing our testimony than at the present time; and, although not able to respond to half the calls coming from different places, we mean to do all we can, trusting in the power of the God of Israel to sustain us in the work."                                                    -    {ST, August 15, 1878 par. 7}
[ST, August 15, 1878 par. 1]       August 15, 1878 Proffered Mercy.  -         The tears of Christ on the mount of Olivet, when he was being escorted with triumph and hosannas into Jerusalem just prior to his crucifixion were wrung from a broken heart because his love was spurned, and his mercy despised. He saw just before him, in his coming crucifixion, the consummation of the guilt of Jerusalem. Before him was the sheep gate through which for centuries the victims for sacrifice had been conducted. It was soon to open for the great Antitype, who should be taken by wicked hands and slain for the sins of the world. It rent the heart of Christ to pronounce the doom of the city of his love. His body swayed like a cedar before the tempest. He then uttered in a voice broken by grief, "Oh that thou hadst known, even thou, in this thy day the things that belong unto thy peace." He hesitated, must the irrevocable sentence be pronounced. "But now they are hid from thine eyes."  {ST, August 15, 1878 par. 1}
[ST, August 15, 1878 par. 2]          This sentence of the Saviour and his tears were not alone for Jerusalem that lay before him, its temple flashing in the sunlight, but for those in all time who slight the proffered mercies of Christ, reject present privileges, the voice of admonition and warning, and continue in disobedience to God. Present unbelief and impenitence are welding the fetters which bind souls in the bondage of doubt and despair. The temple of the soul is desecrated by sin, as the courts of the temple at Jerusalem was desecrated by unholy traffic and confusion. The heart of rebellious man is open to robbers, and has become a den of thieves. He who was purchased at the infinite price of the agony and death of the Son of God becomes like the blighted fig-tree, withered to its very roots under the righteous vengeance of a rejected God.  {ST, August 15, 1878 par. 2}
[ST, August 15, 1878 par. 3]          We are not responsible for the sin of the Jews in rejecting Christ, but the solemn period of our responsibility is when light, truth and warnings come directly to us. Christ said to Philip, "Have I been so long with you, and yet hast thou not known me, Philip?" It is not the servants of Christ, the bearers of his message whom we reject; but the Master who delegated them to act for him, and sound his warning. Jesus Christ has been a long time with us in mercies and warnings, and yet we have not known him. Christ says, Ye will not come unto me that ye might have life. When entreaties, tears, and patient efforts are in vain, the terrible doom pronounced over Jerusalem must be pronounced over the sinner.  {ST, August 15, 1878 par. 3}
[ST, August 15, 1878 par. 4]          While mercy lingers, the golden opportunity still remains to repent and be saved through Christ. Has the temple of the soul been desecrated by unholy shrines? While the sun of righteousness still lingers, loath to remove his rays from those who have slighted his blessings, there is still time to repent, and make your peace with God. Christ calls the sinner, In this, thy day, seek those things which will make for your peace both in this life, and the life beyond the grave. He invites you who are stricken with sin to come with your burdens, and he will relieve you. He will cleanse you from the defilement of sin, and give you moral fitness for his kingdom. Despite your indifference or scorn he urges you to accept his love and mercy.                                                                    E. G. W.                                                                   -    {ST, August 15, 1878 par. 4}
[ST, August 22, 1878 par. 1]       August 22, 1878 Jesus as an Householder.  -         "Who then, is a faithful and wise servant, whom the Lord has made ruler over his household." Matthew 24:45. The Redeemer of the world asks who? and the question should come home to every heart, Lord, is it I? Christ is represented in the text as a man who took a far journey, left his house and gave authority to his servants, and to every man his work. Thus it appears that a work is given to every person, there is no exception, and the faithful performance of this work will bring to its doer the commendation of the Master. To ignore responsibilities makes men slothful servants, and the do-nothing in religious service will receive the condemnation of the Master.  {ST, August 22, 1878 par. 1}
[ST, August 22, 1878 par. 2]          The work of each one corresponds with the ability given him of God. All responsibility does not rest upon the ministers who teach the truth but upon every one who believes the truth. Religion, in this age of the world, is made to connect with the day of rest, and the ordinary church service, but is divorced from the daily business transactions of life. Many professed followers of Christ are content with merely performing their formal religious duties. But when asked, What have you done for Jesus, what self-sacrifice have you made for his dear sake who made the infinite sacrifice for you, they must answer, Nothing. Christ identified his interests with suffering humanity. He laid aside his high command in heaven, where he was worshiped of the angels, and came to a world seared and marred by the curse of sin, in order to save man. He suffered, and died, the just for the unjust, that fallen man might be partakers of his glory hereafter. But this sacrifice of Christ in man's behalf does not lessen the necessity of man's denying himself, and making sacrifices for God on his own account, and in his own behalf. The life of Christ is for our example; we are to follow in his footsteps.  {ST, August 22, 1878 par. 2}
[ST, August 22, 1878 par. 3]          Some ministers are dangerously misleading the people. They would have them accept the fatal sophistry of Satan that simple belief in Christ is sufficient for their salvation; that good works have nothing to do with it. Christ, by his example and precepts taught an entirely different doctrine. Men must not depend too much upon what the ministers tell them, but must themselves examine the law and the testimony. If religious teachers speak not according to this word, it is because there is no light in them. The word of inspiration shows us that beneficence is essential to the Christian character, and its growth in grace. Our means must be consecrated to God, and we must feel that it is not our own, but given us in trust, to be used in the Master's service. Our labors should be sanctified to God. We must do good, and use our means and influence for the benefit of our fellow creatures. In short, if we would truthfully bear the name of Christian, we must follow the example of Christ, who went about doing good.  {ST, August 22, 1878 par. 3}
[ST, August 22, 1878 par. 4]          He gave his life to elevate and ennoble fallen man, and that he might exalt him to his right hand. We have here the pattern of the purest self-sacrifice for the sake of others. Worldliness, selfishness and pride are foreign to the character of a true Christian. Many professors of religion do nothing for Christ by personal effort. They are contented to have others do what properly belongs to themselves to perform, and, by lending a feeble influence for the workers, feel that they are doing good by proxy. Such persons do not possess that faith that works by love, and purifies the soul. They have no genuine religion, that enters into their daily business, and regulates every action of their lives. A living faith in Christ is demonstrated by good deeds in our families, and our neighborhoods, by thoughtful, and practical consideration of the poor, by visiting and comforting the widows and the fatherless in their affliction, by keeping ourselves unspotted from the world, and by using our means and influence for the advancement of the cause of God. This must not be done grudgingly or murmuringly, but freely and cheerfully as Jesus gave all for us.  {ST, August 22, 1878 par. 4}
[ST, August 22, 1878 par. 5]          Nothing should be withheld from God; he claims the whole heart, talents, and property of those who profess his name. Those who ignore responsibility and their work for God are in a deplorable condition. The angel's record of their lives, as far as usefulness in the cause of God is concerned, presents one mournful blank. Such persons are as trees destitute of fruit, bearing only leaves. They are only cumberers of the ground, darkening with their unproductive boughs the ground that should be occupied by fruit-bearing trees, and excluding the sunshine from those that would be productive but for their shadow.  {ST, August 22, 1878 par. 5}
[ST, August 22, 1878 par. 6]          Conformity to the world is positively forbidden in the word of God. The inspired apostle writes: "Be not conformed to this world." In order to prevent this the opposite course is enjoined upon the true believers: "Be ye transformed by the renewing of your minds." The all-powerful grace of God, uniting with the efforts and will of man, works the transformation in the life and character of man, and brings him into a position where he can prove what is that good, and acceptable, and perfect will of God. One who engages in the work of helping and blessing others is being transformed by the renewing of his mind, being a partaker of the divine nature, having escaped the corruption that is in the world through lust. The apostles are diligent in their injunctions not to love the world, neither the things that are in the world. "If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."  {ST, August 22, 1878 par. 6}
[ST, August 22, 1878 par. 7]          Christ was ever severe in his denunciations of hypocritical professors, those who bore no fruit to his glory. He frequently declared that there was more hope for the veriest open sinner than for the pretender. Jesus would cleanse the temple of the soul from the defiling sins of selfishness, pride, envy, and love of the world. He would purify it for his own abode. God calls for workers. All who are his followers must work the works of Christ, deny self, and take up their cross daily. All may wash their robes of character, and make them white in the blood of the Lamb. This white vesture provided by the Lamb of God slain from the foundation of the world represents a life of purity and holiness, distinguished from the life of the worldling. Such a course will leave a bright track heavenward, which attracts all who would leave the vanities of the world for holier joys beyond. We would intreat the idle professor, the fruitless tree to be a fruit bearer, doing their duty to the world.                                                                E. G. White.                                                    -    {ST, August 22, 1878 par. 7}
[ST, August 29, 1878 par. 1]       August 29, 1878 A Lesson for the Times.  -    Number One.                                                  -          There is but one standard of right in the world, and that is God's standard. We are all virtually under equal obligations to meet that high standard; and God holds us alike responsible to him. Society may set up artificial differences and regulations, but the fixed fact remains the same. Men require women to live up to a standard of purity almost equal with that of the angels, while they erect a standard of quite a different character for themselves.  {ST, August 29, 1878 par. 1}
[ST, August 29, 1878 par. 2]         Young men sit down to wine suppers, freely indulge their appetites for intoxicating drink and for tobacco, become reckless in their deportment, vulgar and turbulent in their conversation, and frequently seek low and debased society, excusing themselves under the plea of custom and the ways of the world. But should young ladies follow such a course of dissipation they would be utterly and forever disgraced in the eyes of the whole world.  {ST, August 29, 1878 par. 2}
[ST, August 29, 1878 par. 3]          But it is urged, "Oh, young men must sow their wild oats." This is a terrible fallacy. It should be borne in mind that "whatsoever a man soweth, that shall he also reap." Young men who have plunged into dissipation are already reaping what they have sown. They do not have to wait for mature years to come before they realize that they must pay the penalty for every violation of moral law. Every day we see instances of young men who are debilitated in body and mind, whose morals are debased, and who are prematurely dying because they have transgressed Nature's laws, and fallen victims to the temptations which the fashions of the world hold out to them.  {ST, August 29, 1878 par. 3}
[ST, August 29, 1878 par. 4]          The law of Nature is the law of God; and the penalty of its transgression is visited alike upon men and women. It is not customary to hold fathers equally responsible with mothers for the training of their children. How many sermons are preached, and how much is written concerning the mother's responsibility; while the father is apparently relieved from all the burden. We would appeal to fathers, in the hope of arousing them to a sense of their God given responsibility in regard to their children. We would say, Guard yourselves from cherishing any pernicious habit which, by its influence, might have a direct or indirect tendency to weaken the moral susceptibilities of your children.  {ST, August 29, 1878 par. 4}
[ST, August 29, 1878 par. 5]          While the mother may be doing her whole duty in educating her children to purity of life, the father too frequently, by his own example, may be opening the door of temptation to his children. His indulgence in wine and tobacco, and other sinful practices, lessen the hideousness of sin in their eyes. In keeping with this immoral course, is the talk that many fathers indulge in before their children, to the effect that the law of God is no longer binding upon man; that it was only for the government of the Israelites; or that it was abrogated at the death of Christ. Intelligent youth are not long in comprehending that where there is no law there is no transgression. The wholesome fear of breaking the commandments of God, grows weaker and weaker in their minds, until the moral perceptions which have been carefully trained by the mother, grow to be in harmony with the father's sentiments.  {ST, August 29, 1878 par. 5}
[ST, August 29, 1878 par. 6]          If men strictly and conscientiously kept the law of God, there would be no drunkards, no tobacco inebriates, no distress, penury, and crime. Liquor saloons would be closed for want of patronage, and nine-tenths of all misery existing in the world would come to an end. Young men would walk forth with erect and noble forms, free and elastic step, clear eye, and healthy complexions.  {ST, August 29, 1878 par. 6}
[ST, August 29, 1878 par. 7]          When ministers, from their pulpits, make loyalty to the law of God disreputable; when they join with the world in making it unpopular; when these teachers of the people indulge in the social glass, and the defiling narcotic, tobacco, what depth of vice may not be expected from the youth of this generation? The newspaper records of the day, with their annals of crime, murders, and suicides, give the answer, and point out the terrible dangers of the time.  {ST, August 29, 1878 par. 7}
[ST, August 29, 1878 par. 8]          The signs exist today which prophecy predicted would characterize the state of society just prior to the second coming of Christ. You have heard much in regard to the authority and sanctity of the law of the ten commandments. God is the author of that law, which is the foundation of his government in heaven and on earth. All enlightened nations have based their laws upon this grand foundation of all law; yet the legislators and ministers, who are recognized as the leaders and teachers of the people, live in open violation of the principles inculcated in those holy statutes.  {ST, August 29, 1878 par. 8}
[ST, August 29, 1878 par. 9]         Many ministers preach Christ from the pulpit, and then do not hesitate to benumb their senses by wine tippling, or even indulging in brandy and other liquors. The Christian standard says, "Touch not; taste not; handle not;" and the laws of our physical being repeat the solemn injunction with emphasis. It is the duty of every Christian minister to lay this truth plainly before his people, teaching it both by precept and example.  {ST, August 29, 1878 par. 9}
[ST, August 29, 1878 par. 10]          The Bible nowhere teaches the use of intoxicating wine, either as a beverage or as a symbol of the blood of Christ. We appeal to the natural reason whether the blood of Christ is better represented by the pure juice of the grape in its natural state, or after it has been converted into a fermented and intoxicating wine. We maintain that the former is the only symbol properly representing the sacred blood of Christ, and a symbol established by himself; and we urge that the latter should never be placed upon the Lord's table.  {ST, August 29, 1878 par. 10}
[ST, August 29, 1878 par. 11]          It has been declared by some that Christ favored the moderate use of fermented wine, in witness whereof they refer to his miracle of changing water into wine. But we protest that Christ never made intoxicating wine; such an act would have been contrary to all the teachings and example of his life. He was the Angel who led the children of Israel in the wilderness. He spoke the law from Sinai. He prohibited those who officiated in holy office from using wine; and his reasons for so doing are explicit; viz., that they may have clear judgment to distinguish between the common and the sacred, to do justice to the fatherless and widows, to teach his statutes and laws to Israel, and to accept no bribes. Those who abolish the law of God for the sake of getting rid of the Sabbath, do away with the most solemn restrictions against using liquor.  {ST, August 29, 1878 par. 11}
[ST, August 29, 1878 par. 12]          He who appeared to the wife of Manoah, and told her she should bear a son, and described his character for strength, and charged her to drink no wine or strong drink, for the child should be a Nazarite from his birth; He who appeared to Zacharias, and gave him directions regarding the unborn John, charging him that the child should drink no wine or strong drink, was not one who would make intoxicating wine and give it to the people upon a wedding occasion. The wine which Christ manufactured from water by a miracle of his power, was the pure juice of the grape. And the object of the Saviour, in this miracle, was to bring the perverted taste of the governor of the feast to a healthy condition, by inducing him to acknowledge that this wine was superior in quality to any he had before tasted.  {ST, August 29, 1878 par. 12}
[ST, August 29, 1878 par. 13]         There are those in our day, who, in order to excuse their own sins, follow the example of the Jews, and charge Christ with being a Sabbath-breaker and wine-bibber, notwithstanding he declared that he kept his Father's commandments, and his whole life was an example of temperance and self-denial. Had he been a wine-bibber he could not have been a perfect offering, and the virtue of his blood would have been of no avail. But this charge, as well as the former, is best refuted by the character and teachings of Christ himself.  {ST, August 29, 1878 par. 13}
[ST, August 29, 1878 par. 14]          The Christian church is pronounced to be the salt of the earth, the light of the world. Can we apply this to the churches of today, many of whose members are using, not only the defiling narcotic, tobacco, but intoxicating wine, and spirituous liquor, and are placing the wine-cup to their neighbor's lips? The church of Christ should be a school in which the inexperienced youth should be educated to control their appetites, from a moral and religious standpoint. They should there be taught how unsafe it is to tamper with temptation, to dally with sin; that there is no such thing as being a moderate and temperate drinker; that the path of the tippler is ever downward. They should be exhorted to "look not upon the wine when it is red," which "at the last biteth like a serpent, and stingeth like an adder."--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, August 29, 1878 par. 14}
[ST, September 12, 1878 par. 1]      September 12, 1878 New England Camp-Meeting.  -         This has been a very important meeting. From the first we have had a large attendance from the outside, a good attentive congregation. Much labor was required. New churches had been raised up since our last camp-meeting. Precious souls had accepted the truth, and these all needed meat in due season. All needed to be carried forward to a deeper and more thorough knowledge of practical godliness. The Lord gave me freedom in bearing my testimony.  {ST, September 12, 1878 par. 1}
[ST, September 12, 1878 par. 2]          Sabbath, Brother Goodrich gave a discourse in the morning. In the afternoon I was lifted above my infirmities and had freedom in speaking to the people. An invitation was given for those to come forward who wanted to be Christians, and those who had backslidden from God. Between two and three hundred responded. Fervent and effectual prayers were offered. Those who came forward were then divided in companies occupying four tents. A minister was appointed to each tent to labor for those who had come forward and who needed help. These meetings were a success, precious victories were gained. The evening following the Sabbath, Brother Smith spoke from these words, "Great and marvelous are thy works," &c.  {ST, September 12, 1878 par. 2}
[ST, September 12, 1878 par. 3]          Sunday morning the weather was cloudy with some rain, which prevented so large an attendance from the outside as might otherwise have been expected; but as the prospect brightened for a fair day, the numbers increased rapidly, each train bringing more or less, until in the afternoon the crowd on the ground showed quite a marked contrast to that assembled on any other day during the meeting.  {ST, September 12, 1878 par. 3}
[ST, September 12, 1878 par. 4]          Elder Smith spoke in the morning upon the subject of the sanctuary, showing that the disappointment in the time was not a failure after all. After singing, Brother Farnsworth presented the subject of the Sabbath in the New Testament, showing conclusively that there is no evidence therein for the observance of Sunday. At half past one, Elder Haskell preached. Subject: Who changed the Sabbath. At three o'clock I took the stand, speaking upon the subject of temperance. I spoke one hour, while the people listened with the deepest attention.  {ST, September 12, 1878 par. 4}
[ST, September 12, 1878 par. 5]          A gentleman from Boston, the guardian of a home for orphan children in that city, desired an opportunity of speaking a few words and taking up a contribution for the benefit of the home for the friendless, which is supported purely by charity. He brought with him four of the children, from eight to twelve years of age, who sung little songs very prettily. The remarks on this occasion were brief, but to the point, and all were interested in the home for the fatherless and motherless.  {ST, September 12, 1878 par. 5}
[ST, September 12, 1878 par. 6]          The meetings had been held with but little intermission from nine o'clock until nearly six. The people upon the ground were more quiet than usual upon such occasions.  {ST, September 12, 1878 par. 6}
[ST, September 12, 1878 par. 7]          Monday morning, meeting at the tent commenced at half-past five. I spoke about thirty minutes upon the necessity of economy in dress and in the expenditure of means. There is danger of becoming reckless and careless in the use of the Lord's money. Young men who engage in tent labor should be careful not to indulge in unnecessary expense. The wants of the cause are many, as tents are entering new fields, and as the missionary work is enlarging. The most rigid economy should be used in this matter without stinginess. It is easier to run up a bill than to settle it. There are many things that would be convenient and enjoyable that are not needful, and that can be dispensed with without actual suffering. It is very easy to multiply expenses for hotel bills and railroad fare that might be avoided, or very much lessened. We have passed over the road to and from California twelve times, and have not expended one dollar for meals at the restaurants or in the attached dining car. We eat our meals from our lunch baskets. After being three days out, the food becomes quite stale, but a little milk or warm gruel supplies our lack.  {ST, September 12, 1878 par. 7}
[ST, September 12, 1878 par. 8]          Our morning meeting was held in the tent. I spoke again about thirty minutes in reference to genuine sanctification, which is nothing less than a daily dying to self, and daily conformity to the will of God. Paul's sanctification was a constant conflict with self. Said he, "I die daily." His will and his desires every day conflicted with duty and the will of God. Instead of following inclination, he did the will of God, however unpleasant and crucifying to his nature.  {ST, September 12, 1878 par. 8}
[ST, September 12, 1878 par. 9]          The reason many in this age of the world make no greater advancement in the divine life is because they interpret the will of God to be just what they will to do. They do exactly as they desire, and flatter themselves they are conforming to God's will. They please themselves in everything, and therefore have no conflicts with self. Many are successful for a time in the conflict against selfish desires for pleasure and ease. They are sincere and earnest; but grow weary of protracted effort, of daily death, of ceaseless turmoil, and resisting Satan's temptations. Indolence seems inviting, death to self, repulsive; and they close their drowsy eyes and fall under temptation instead of resisting it. The pride of life, fashionable sins, do not seem so very repulsive to them.  {ST, September 12, 1878 par. 9}
[ST, September 12, 1878 par. 10]          There is no compromise in the word of God for those who conform to the world. The Son of God was manifested that he might draw all men unto him. But he came not to lull the world to sleep - not to send peace, but a sword. The followers of Christ must walk in the light of his glorious example, and, at whatever sacrifice of ease or selfish indulgence, at whatever cost of labor or sufferings we must maintain the constant battle with self, exalt the gospel standard, and push forward the triumphs of the cross.  {ST, September 12, 1878 par. 10}
[ST, September 12, 1878 par. 11]          We called on those who desired to be baptized, and who were keeping the Sabbath for the first time, to come forward. Twenty-five responded. These bore excellent testimonies. One gentleman of intelligence said he had seen light upon the Sabbath commandment since these meetings commenced. He stated that he had kept the first day strictly according to the canons of Rome, but he now saw that he had not been keeping the day the Lord had sanctified and blessed. But from this time, as long as God spared his life, he should keep the seventh day specified in the fourth commandment. He also stated that the members of his church had attended these meetings, and were very much interested and stirred in regard to the things they had heard.  {ST, September 12, 1878 par. 11}
[ST, September 12, 1878 par. 12]          We had a good attendance from those residing in the vicinity where our camp-meeting was held. The spirit of the meeting is having a moulding influence upon the community. The spirit of the Lord has been in our midst. My testimony has been well received. I have been strengthened and blessed of God. While trying to water others, my own soul has been watered.  {ST, September 12, 1878 par. 12}
[ST, September 12, 1878 par. 13]          We were pleased to meet here our old friends of the cause whose acquaintance we made above thirty years ago. Our much respected Brother Hastings is as deeply interested in the truth today as he was then. We were pleased to meet Sister Temple, and Sister Collins of Dartsmouth, Mass., and Brother and Sister Wilkenson at whose house we had been entertained more than thirty years ago. The pilgrimage of some of these dear ones may close ere long, but if faithful unto the end they will receive a crown of life.  {ST, September 12, 1878 par. 13}
[ST, September 12, 1878 par. 14]          We were interested to meet Brother Kimbal who is a mute and has been a missionary among the mutes. Through his persevering labors, quite a little army have accepted the truth. We meet this faithful brother at our yearly camp-meetings surrounded by several of his mute converts. Some one who is interested, who has ears to hear, writes out some portion of the discourse, and he sits surrounded by his mute friends actively preaching to them with his hands. He has freely used his means to advance the missionary work, thus honoring God with his substance. By and by, if faithful, he will receive a precious reward. Twenty-two received baptism.  {ST, September 12, 1878 par. 14}
[ST, September 12, 1878 par. 15]          We hope that the influence of this meeting will continue, that conviction will deepen, and that all who profess the truth will strive for the unity of the faith, and that oneness which Christ prayed might exist among his disciples, and with all those who should believe on their word. An early meeting of Tuesday morning closed the camp-meeting at this place.                                                                     E. G. W.                                                    -    {ST, September 12, 1878 par. 15}
[ST, October 17, 1878 par. 1]       October 17, 1878 A Lesson for the Times.  -         Entire abstinence from every pernicious indulgence, and especially from tobacco and intoxicating drink, should be strenuously taught in our homes, both by precept and example. Upon no consideration should wine be placed upon our tables. Our children should grow up to consider it a deadly evil, leading to misery and crime.  {ST, October 17, 1878 par. 1}
[ST, October 17, 1878 par. 2]          The youth of today are the sure index to the future of society; and as we view them, what can we hope for that future? These young men are to take a part in the legislative councils of the nation; they will have a voice in enacting and executing its laws. How important, then, is it that the voice of warning should be raised against the indulgence of perverted appetite in those upon whom such solemn duties will rest. If parents would zealously teach total abstinence, and emphasize the lesson by their own unyielding example, many who are now on the brink of ruin might be saved.  {ST, October 17, 1878 par. 2}
[ST, October 17, 1878 par. 3]         What shall we say of the liquor-sellers, who imperil life, health, and property, with perfect indifference? They are not ignorant of the result of their trade, but they become callous of heart. They listen carelessly to the complaints of famishing, half-clad mothers and children. Satan has no better agents by which to prepare souls for perdition, and he uses them with the most telling effect. The liquor-seller deals out his fiery draughts to men who have lost all control of reason and appetite; he takes their hard-earned money and gives no equivalent for it; he is the worst kind of robber.  {ST, October 17, 1878 par. 3}
[ST, October 17, 1878 par. 4]          We find in the special precepts given by God to the Hebrews, this command: "If an ox goad a man or a woman that they die, then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman, the ox shall be stoned and his owner also shall be put to death. If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him." "And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein, the owner of the pit shall make it good, and give money unto the owner of them, and the dead beast shall be his."  {ST, October 17, 1878 par. 4}
[ST, October 17, 1878 par. 5]         The principle embodied in this statute holds good in our time. The liquor-seller compares well with the man who turns a vicious ox loose upon his neighbors. The liquor seller is not ignorant of the effects of the fiery draught which he deals out unhesitatingly to husbands, fathers, youth, and aged men. He knows that it robs them of reason, and in many cases changes them to demons. The liquor-seller makes himself responsible for the violence that is committed under the influence of the liquor he sells. If the drunkard commits murder, under the effect of the maddening draught, the dealer who sold it to him, aware of the tendency of its effect, is in the sight of God equally responsible for the crime with him who did the deed.  {ST, October 17, 1878 par. 5}
[ST, October 17, 1878 par. 6]          The liquor-dealer digs a pit for his neighbor to fall into. He has seen the consequences of liquor-drinking too often to be ignorant of any one of their various phases. He knows that the hand of the man who drinks at his bar is likely to be raised against his own wife, his helpless children, or his aged father or mother. He knows, in very many instances, that the glass he hands to his customer will make him a raging madman, eager for quarrel, and thirsting for blood. He knows that he is taking bread from the mouths of hungry children, that the pence which fall into his till, and enable him to live extravagantly, have deprived the drunkard's children of clothes, and robbed his family not only of the comforts, but of the very necessities of life. He is deaf to the appeals of weeping wives and mothers, whose hearts are breaking from cruelty and neglect.  {ST, October 17, 1878 par. 6}
[ST, October 17, 1878 par. 7]          Crimes of the darkest dye are daily reported in the newspapers as the direct result of drunkenness. The prisons are filled with criminals who have been brought there by the use of liquor; and the blood of murdered victims cries to Heaven for vengeance, as did the blood of Abel. The laws of the land punish the perpetrator of the deed, but the liquor-seller, who is also morally responsible for it, goes free; no man calls him a murderer; community looks calmly on at his unholy traffic, because justice is fallen in the streets, and equity cannot enter. But God who declared that if a man owned a dangerous ox, and knew it to be so, yet let it loose upon his neighbors, if it caused the death of any man or woman, he should pay the penalty with his own life, - that just and terrible God will let fall the bolts of his wrath on the liquor-vender, who sells violence and death to his fellow-men, in the poisonous cup of the inebriate, who deals him out that which takes away his reason, and makes him a brute.  {ST, October 17, 1878 par. 7}
[ST, October 17, 1878 par. 8]          Oh, if men, formed in the image of God, would let reason hold sway in their minds; if they would remember that cursed is he who putteth the bottle to his neighbor's lips, and that no drunkard shall inherit the kingdom of heaven; if they would count the cost beforehand of creating an appetite which has no foundation in nature, - how much misery, crime, and disease might be spared the children of men!  {ST, October 17, 1878 par. 8}
[ST, October 17, 1878 par. 9]          Parents who freely use wine and liquor leave to their children the legacy of a feeble constitution, mental and moral debility, unnatural appetites, irritable temper, and an inclination to vice. Parents should feel that they are responsible to God, and to society, to bring into existence beings whose physical, mental, and moral characters shall enable them to make a proper use of life, be a blessing to the world, and an honor to their Creator. The indulgence of perverted appetite is the great cause of the deterioration of the human race. The child of the drunkard or the tobacco inebriate usually has the depraved appetites and passions of the father intensified, and at the same time inherits less of his self-control, and strength of mind. Men who are naturally calm and strong-minded not infrequently lose control of themselves while under the influence of liquor, and, though they may not commit crime, still have an inclination to do so, which might result in the act if a fair opportunity offered. Continued dissipation makes these propensities a second nature. Their children often receive this stamp of character before their birth; for the appetites of the parents are often intensified in the children. Thus unborn generations are afflicted by the use of tobacco and liquor. Intellectual decay is entailed upon them, and their moral perceptions are blunted. Thus the world is being filled with paupers, lunatics, thieves, and murderers. Disease, imbecility, and crime, with private and public corruptions of every sort, are making the world a second Sodom.  {ST, October 17, 1878 par. 9}
[ST, October 17, 1878 par. 10]          For the sake of that high charity and sympathy for the souls of tempted men for whom Christ died, Christians should come out from the popular customs and evils of the age, and be forever separated from them. But we find in the clergy themselves the most insurmountable obstacle to the promotion of temperance. Many are addicted to the use of the filthy weed, tobacco, which perverts the appetite, and creates the desire for some stronger stimulant. The indifference or disguised opposition of these men, many of whom occupy high and influential positions, is exceedingly damaging to the cause of temperance.  {ST, October 17, 1878 par. 10}
[ST, October 17, 1878 par. 11]          The safety of society, and the progress of reform, depend upon a clear definition and recognition of fundamental truth. The principles of God's law must be kept before the people as everlasting and inexorable as the character of God himself. Law is defined as a rule of action. Civil law represents the supreme power of the State, regulating the actions of men, and restricting them from doing wrong under penalty of punishment. The good of society and the safety of man require that the law be respected. All enlightened law is founded on the law of Jehovah, given on Mount Sinai. To the inebriate, both the law of God and the law of man are meaningless. His senses are benumbed, he cannot comprehend the language of Sinai, and he tries to bring the law down to meet his debased standard rather than elevate himself to meet the exalted standard established by the rules of God's government.  {ST, October 17, 1878 par. 11}
[ST, October 17, 1878 par. 12]          If Christian men would protect their homes from the horrors of vice, let them respect the laws of God. Let them be jealous for the sanctity of the ten precepts given for the government of mankind. Let them thus purify themselves, and decide to obey God at any cost to themselves. Then will they understand the mystery of godliness, and exclaim with David, "How love I thy law. It is my meditation all the day." "Open thou mine eyes, that I may behold wondrous things out of thy law." - Mrs. E. G. White, in Health Reformer.  {ST, October 17, 1878 par. 12}
[ST, October 24, 1878 par. 1]       October 24, 1878 A Lesson for the Times.  -         We are often pained as we see the little moral power possessed by the professed followers of Christ. When tempted on the point of appetite, few will firmly stand the test. Many turn from light and knowledge, and sacrifice principle to indulge their taste. They eat when they have no need of eating, and at irregular periods, because they have no moral strength to resist their inclinations. As the result of this gratification of taste, the abused stomach rebels, suffering follows, and a weary taxation of the friends of the sufferer.  {ST, October 24, 1878 par. 1}
[ST, October 24, 1878 par. 2]         Many indulge appetite at the expense of health and the powers of intellect, so that they cannot appreciate the plan of salvation. What appreciation can such ones have of the temptation of Christ in the wilderness, and of the victory he gained upon the point of appetite? It is impossible for them to have exalted views of God, and to realize the claims of his law. Many of the professed followers of Christ are forgetful of the great sacrifice made by him on their account. The Majesty of Heaven, in order to bring salvation within their reach, was smitten, bruised, and afflicted. He became a man of sorrows, and acquainted with grief. In the wilderness of temptation he resisted Satan, although the tempter was clothed with the livery of heaven. Christ, although brought to great physical suffering, refused to yield a single point, notwithstanding the most flattering inducements were presented to bribe and influence him to yield his integrity. All this honor, all these riches and glory, said the deceiver, will I give thee if thou wilt only acknowledge my claims.  {ST, October 24, 1878 par. 2}
[ST, October 24, 1878 par. 3]          Could we at this time have entered the heavenly courts, and seen with what intense interest the holy angels watched the conflict of their loved Commander with the fallen foe, we should see greater significance in this long fast of Christ than it is now possible for us, with our darkened senses, to comprehend. Christ, the Commander of Heaven, was emaciated by long fasting; and his human nature fainted when the conflict was ended. The Son of God appeared to be dying from hunger and the effects of his warfare with Satan. But angels lifted his fainting head, served him with nourishing food, and ministered unto him. Never will so severe a test be brought to bear upon man, as that which the Captain of his salvation endured before him.  {ST, October 24, 1878 par. 3}
[ST, October 24, 1878 par. 4]          There was great rejoicing and triumph in the heavenly courts that Satan, who had deceived even the heavenly angels, and drawn a third part of heaven into his rebellion, had been vanquished at every point by the Prince of Life. Hosannas rung through heaven that Christ had repulsed the fallen foe, and resisted every temptation upon the point of appetite, redeeming Adam's disgraceful failure by his own triumph.  {ST, October 24, 1878 par. 4}
[ST, October 24, 1878 par. 5]          Christ has given us an example of temperance in his own life. Where so many professed Christians fail, and are led captive by appetite and inclination, the Saviour was firm. Oh! what salvation would there now be for the race if Christ had been as weak in moral power as man? No wonder that joy filled heaven as the fallen chief left the wilderness of temptation a conquered foe. Christ has power from his Father to give his divine grace and strength to man - making it possible for us, through his name, to overcome. There are but few professed followers of Christ who choose to engage with him in the work of resisting Satan's temptations as he resisted and overcame.  {ST, October 24, 1878 par. 5}
[ST, October 24, 1878 par. 6]          Professed Christians who enjoy gatherings of gaiety, pleasure, and feasting, cannot appreciate the conflict of Christ in the wilderness. This example of their Lord in overcoming Satan is lost to them. This infinite victory which Christ achieved for them in the plan of salvation is meaningless. They have no special interest in the wonderful humiliation of our Saviour, and the anguish and sufferings he endured for sinful man, while Satan was pressing him with his manifold temptations. That scene of trial in the wilderness was the foundation of the plan of salvation, and gives to fallen man the key whereby he, in Christ's name, may overcome.  {ST, October 24, 1878 par. 6}
[ST, October 24, 1878 par. 7]         Many professed Christians look upon this portion of the life of Christ as they would upon a common warfare between two kings, and as having no special bearing upon their own life and character. Therefore, the manner of warfare, and the wonderful victory gained, have but little interest for them. Their perceptive powers are blunted by Satan's artifices, so that they cannot discern that he who afflicted Christ in the wilderness, determined to rob him of his integrity as the Son of the Infinite, is to be their own adversary to the end of time. Although he failed to overcome Christ, his power over man is not weakened. All are personally exposed to the temptations that Christ overcame; but strength is provided for them in the all-powerful name of the great Conqueror. And all must, for themselves, individually overcome. Many fall under the very same temptations wherewith Satan assailed Christ.  {ST, October 24, 1878 par. 7}
[ST, October 24, 1878 par. 8]          Although Christ gained a priceless victory in behalf of man in overcoming the temptations of Satan in the wilderness, this victory will not benefit man unless he also gains the victory on his own account.  {ST, October 24, 1878 par. 8}
[ST, October 24, 1878 par. 9]          Man now has the advantage over Adam in his warfare with Satan; for he has Adam's experience in disobedience and his consequent fall to warn him to shun his example. Man also has Christ's example in overcoming appetite and the manifold temptations of Satan, and in vanquishing the mighty foe upon every point, and coming off victor in every contest.  {ST, October 24, 1878 par. 9}
[ST, October 24, 1878 par. 10]          If man stumbles and falls under the temptations of Satan, he is without excuse; for he has the disobedience of Adam as a warning, and the life of the world's Redeemer as an example of obedience and self-denial, and the promise of Christ that "to him that overcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in his throne."  {ST, October 24, 1878 par. 10}
[ST, October 24, 1878 par. 11]          The great trial of Christ in the wilderness on the point of appetite was to leave man an example of self-denial. This long fast was to convict men of the sinfulness of many things in which professed Christians indulge. The victory which Christ gained in the wilderness was to show man the sinfulness of the very things in which he takes such pleasure. The salvation of man was in the balance, and to be decided by the trial of Christ in the wilderness. If Christ was a victor on the point of appetite, then there was a chance for man to overcome. If Satan gained the victory through his subtlety, man was bound by the power of appetite in chains of indulgence which he could not have moral power to break. Christ's humanity alone could never have endured this test; but his divine power, combined with humanity, gained in behalf of man an infinite victory. Our Representative in this victory raised humanity in the scale of moral value with God.  {ST, October 24, 1878 par. 11}
[ST, October 24, 1878 par. 12]          Every man born into the world with reasoning powers has the opportunity, to a great extent, of making himself whatever he chooses to be. The blessings of this life and the blessings of the immortal life, are within his reach. He may build up a character of mental and moral worth, gaining new strength at every step in life. He may advance daily in knowledge and wisdom, conscious of new delights as he progresses, adding virtue to virtue, and grace to grace.  {ST, October 24, 1878 par. 12}
[ST, October 24, 1878 par. 13]          His faculties will improve by use, and the more wisdom he gains, the more he will be able to acquire, and his intelligence, knowledge, and virtue will thus continually increase and develop into greater strength and beauty.  {ST, October 24, 1878 par. 13}
[ST, October 24, 1878 par. 14]          On the other hand, he may allow his powers to rust out for want of use, or be perverted through evil habits, lack of self-control or of moral and religious stamina. His course then tends downward; he is disobedient to the laws of God, and to the laws of health. Appetite conquers him; inclination carries him away. It is easier for him to stand still and be dragged backward by the powers of evil, which are always active, than to struggle against them, and go forward. Dissipation, disease, and death follow. This is the history of many lives that might have been useful in the cause of God and humanity.  {ST, October 24, 1878 par. 14}
[ST, October 24, 1878 par. 15]          We are free moral agents. We may obey the law of God, and secure eternal gain and lead others into the path of right, or we may transgress the law of God, and bring the penalty of disobedience upon us. There is glory above us that we may reach; and there is an abyss of wretchedness below, into which we may plunge. It requires less exertion to consent to go backward and downward than to urge our way forward through every obstacle. Thus many go down through inaction, who might be bright and shining lights. --Mrs. E. G. White, in Health Reformer.                                                    -    {ST, October 24, 1878 par. 15}
[ST, October 31, 1878 par. 1]         October 31, 1878 A Lesson for the Times.  -   Number Four.                                                  -          Man came from the hand of God complete in every faculty of mind and body; in perfect soundness, therefore in perfect health. It took more than two thousand years of indulgence of appetite and lustful passions to create such a state of things in the human organism as materially lessened his vital force. Through successive generations the tendency was more swiftly downward. Indulgence of appetite and passion combined, led to excess and violence; debauchery and abominations of every kind weakened the energies, and brought upon the race diseases of every type, until the vigor and glory of the first generations passed away, and, in the third generation from Adam, man began to show signs of decay. Successive generations after the flood degenerated more rapidly.  {ST, October 31, 1878 par. 1}
[ST, October 31, 1878 par. 2]         All this woe and suffering may be traced to the indulgence of appetite and passion. Luxurious living and the use of wine corrupt the blood, inflame the passions, and produce diseases of every kind. Parents leave maladies as a legacy to their children. As a rule, every intemperate man who rears children transmits his inclinations and evil tendencies to his offspring; and the evil does not end here; he gives to them disease from his own inflamed and corrupted blood. Licentiousness, disease, and imbecility are transmitted as an inheritance of woe from father to son, and from generation to generation, bringing anguish and suffering into the world, which is no less than a repetition of the fall of man.  {ST, October 31, 1878 par. 2}
[ST, October 31, 1878 par. 3]          The race is groaning under its weight of accumulated woe, because of the sins of former generations. And yet, with scarcely a thought or care, men and women of the present time indulge intemperance by surfeiting and drunkenness, and thereby leave, as a legacy for the next generation, disease, enfeebled intellects, and polluted morals.  {ST, October 31, 1878 par. 3}
[ST, October 31, 1878 par. 4]          The continual transgression of Nature's laws is a continual transgression of the law of God. The present weight of suffering and anguish which we see everywhere, the present deformity, decrepitude, disease, and imbecility now flooding the world, make it, in comparison to what it might be, and what God designed it should be, a lazar-house; and the present generation are feeble in mental, moral, and physical power. All this misery, accumulated from generation to generation, exists because fallen man persists in breaking the law of God.  {ST, October 31, 1878 par. 4}
[ST, October 31, 1878 par. 5]          The effort made to create a taste for the disgusting, filthy poison, tobacco, leads to the desire for stronger stimulants, as liquor, which is taken, on one plea or another, for some imaginary infirmity, or to prevent some possible disease. Thus an unnatural appetite for hurtful and exciting stimulants is created, which strengthens with one's years. The increase of intemperance in this generation is alarming; beverage-loving, liquor drinking men may be seen everywhere.  {ST, October 31, 1878 par. 5}
[ST, October 31, 1878 par. 6]          Intemperance of any kind is the worst sort of selfishness. Those who truly fear God and keep his commandments look upon these things in the light of reason and religion. How can any man or women keep the law of God, and at the same time indulge intemperate appetite, which benumbs the brain, weakens the intellect, and fills the body with disease? Intemperance inflames the passions, and gives loose rein to lust. Reason and conscience are then blinded by the lower passions.  {ST, October 31, 1878 par. 6}
[ST, October 31, 1878 par. 7]          It is not an easy matter to overcome established habits of appetite for narcotics and stimulants. In the name of Christ alone can this great victory be gained. He overcame in behalf of man in the wilderness of temptation, in the long fast of nearly six weeks. He sympathizes with the weakness of fallen man. His love for him was so great that he made an infinite sacrifice that he might reach him in his degradation, and through his divine power elevate him finally to his throne. But it rests with man whether Christ shall accomplish for him that which he has undertaken and is fully able to do.  {ST, October 31, 1878 par. 7}
[ST, October 31, 1878 par. 8]          It is a sacred duty that we owe to God to keep the spirit pure, as a temple for the Holy Ghost. If the heart and mind are devoted to the service of God; if we obey all his commandments, loving him with all the heart, might, mind, and strength, and our neighbor as ourselves, we shall be found loyal and true to the requirements of Heaven.  {ST, October 31, 1878 par. 8}
[ST, October 31, 1878 par. 9]          The apostle says, "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." He also urges his brethren to earnest diligence and steady perseverance in their efforts for purity and holiness of life, in these words: "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."--Mrs. E. G. White, in Health Reformer.                                                    -    {ST, October 31, 1878 par. 9}
[ST, December 12, 1878 par. 1]       December 12, 1878 Reflections on a Colorado Sunset.  -         As the cars bore our company into the city of Denver, we were charmed in beholding one of the beautiful sunsets of Colorado. The sun was passing behind the snow-capped mountains, leaving its softened beams of golden light to tint the heavens. As the blending tints were deepening and extending athwart the skies, with indescribable beauty, it seemed the gates of heaven were ajar to let the gleamings of its glory through. The golden hues were every moment more and more entrancing, as if to invite our imagination to picture the greater glory within. We loved to think that God had let some of the glorious rays of the light abounding in heaven appear to our senses, that our imagination might grasp the more perfect glories still unrevealed. Yet the inspired apostle tells us "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." If this so charms our senses, what must be the fullness of the glory in heaven itself.  {ST, December 12, 1878 par. 1}
[ST, December 12, 1878 par. 2]          We have an infinite God, high above all heavens; and yet he condescends to dwell with him who is of a meek and contrite spirit. It is when we turn our eyes away from this world that we behold the beams of light from heaven. By faith a far more surpassing glory than the world can give dawns upon our senses. Here we see but the faint rays of what will be revealed to those who love God.  {ST, December 12, 1878 par. 2}
[ST, December 12, 1878 par. 3]          Heaven seemed very near. From its golden gates light seemed beaming forth, to bless and comfort, and make joyful the heart of man. As the eye was turned from the dazzling glories of the closing day, we could but reflect that should we see more of heaven by the eye of faith, greater light, more peace and joy would be all along life's pathway. We keep our eyes fixed so closely upon the low land of earth, looking upon the transient and deceptive attractions of worldly things, that in beholding we become changed to the earthly. If the eye of faith were uplifted to see through the veil of the future and discern the tokens of God's love and glory in the promised life beyond, we should be more spiritually minded, and the beauties and joys of heaven would mingle with our daily life. We should be fitting up for the faithful performance of our work in this life, and for the higher life beyond.  {ST, December 12, 1878 par. 3}
[ST, December 12, 1878 par. 4]          The compassion of the infinite God is expressed to man in the blessings he bestows. The greatest, the wisest, and the happiest man that lives upon the earth is he who sees most of God in his created works; who walks most closely with him in his every day life. The man who walks with God will exert an influence that will make the world better for his having lived in it. The beautiful, well-balanced, symmetrical character is developed by individual acts of duty. The character is formed by the conscientious attention to the little things of life, courteous acts of kindness unselfish deeds of charity. Kind words make the life beautiful and noble; for in them is the spirit that pervades heaven.  {ST, December 12, 1878 par. 4}
[ST, December 12, 1878 par. 5]          A wise improvement of God's gifts and blessings; a diligent cultivation of the little talents given by the Master; a patient continuance in well-doing, even if but little encouragement is received from those around us, will make life in this world a success, and will secure to us the higher immortal life. These things make the world's great men in the sight of God. The world will not know these men, even as they knew not Christ; but they are known and acknowledged of heaven. If the musings and the purposes of man were of a more elevated character, spirituality would not be waxing cold.  {ST, December 12, 1878 par. 5}
[ST, December 12, 1878 par. 6]          The striking figures and pictures God has given in his heavens should thrill our souls and lead our minds to a contemplation of heavenly glories. While engaged in this the mind will have no leisure for worldly imaginings, worldly schemings, lusting for worldly honors or distinction. While in converse with the God of nature, in viewing with sanctified eyes his created glorious things in nature, the yearnings of the heart will be for higher and holier attainments.  {ST, December 12, 1878 par. 6}
[ST, December 12, 1878 par. 7]          The high and lofty One who inhabiteth eternity claims and deserves our highest thoughts and holiest affections. God is the source of all power. From his infinite love flow blessings to every creature formed in his image. Our heavenly Father has hung out glories in the firmament of the heavens, that men may have an expression of his love in the revealing of his wondrous works. God would not have us indifferent to the symbols of the glories of his infinite power in the heavens. David delighted to dwell upon these glories. He composed psalms which the Hebrew singers chanted to the praise of God. "The heavens declare the glory of God and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof."  {ST, December 12, 1878 par. 7}
[ST, December 12, 1878 par. 8]          Christ finds men clinging to the earth and building their foundation upon the sand. He presents to them subjects in the heavens worthy of thought, and inspires them with desire to take hold on God and build upon the rock for time and for eternity. All the powers of our being, every means of our existence and happiness, all the blessings of the warm sunshine and the refreshing showers, causing vegetation to flourish, every comfort and every blessing of this life, comes from God. He sendeth rain on the just and on the unjust. The treasures of heaven are poured out to all.  {ST, December 12, 1878 par. 8}
[ST, December 12, 1878 par. 9]          Through Jesus Christ comes all these bounties. And how do men receive them? The great mass of mankind take the gift from their heavenly Father's hand but make no acknowledgment to him. They seem to take it for granted that these bounties are their rightful due, and forget that God is the giver. They do not even acknowledge their obligations by thanking God for his mercies. Indeed they treat no other friend so ill. They sit at the family board, loaded with bounties from his hand, and render no thanks to him. They enjoy the gifts, but despise the giver.  {ST, December 12, 1878 par. 9}
[ST, December 12, 1878 par. 10]          The worst feature of this picture is, many who profess to be followers of Christ pursue the same course as the unbeliever and thankless worldling. They take the gifts of heaven without lifting the heart and voice to God in sincere thanks. God has blessed them with comfortable homes. They lie down to rest in safety because of the guarding care of his ministering angels; but they arise in the morning with scarcely a thought of God. This is unlike the world's Redeemer. Although he owned all things, he never broke bread without lifting his eyes and hands to heaven in thanks to his Father, craving his blessing upon it. Yet finite man, wholly dependent upon God, has no sense of the debt of gratitude he owes.  {ST, December 12, 1878 par. 10}
[ST, December 12, 1878 par. 11]          Many parents professing to be Christians pass the morning without prayer to God or a thought of him. Worldly business is the subject of their thoughts the last thing at night and the first thing in the morning. They do not gather the family about them and read to them from the word of God, which teaches the whole duty of man. They do not make the reading of instructive lessons from the precious book of any importance, or the hour of prayer a sacred privilege. They do not, by the form of prayer, teach the children their dependence upon God, and the necessity of divine aid to help them to overcome temptation through the day, and to draw the mind upward to God and heaven. A prayerless house, a house where Christ is not entreated to come in, there the prince of darkness abides. There are scores of families who profess to love God, that love him a great way off; for they do not invite Jesus into their dwellings. They do not erect the family altar and offer up fervent petitions morning and evening. They do not render to God grateful praise, acknowledging his gifts, and entreating his blessing. How can those who bear the name of Christians rise morning after morning and partake of the bounties God has provided for them and be so ungrateful to the Giver as not to breathe a word of thanks? In such a house a cold and chilling influence prevails. The warming beams of the Sun of Righteousness do not penetrate the darkness of a prayerless house.  {ST, December 12, 1878 par. 11}
[ST, December 12, 1878 par. 12]          Parents should associate in the minds of their children, our heavenly Father with the blessings of life and health and the gifts of his bounties which they daily enjoy. They should not neglect to open to their impressible minds the great book of nature, and teach them lessons of God's love; show them that every bud and blooming flower, formed and tinted by a divine hand, is an expression of the love of God to them. Every spire of grass, every lofty tree, is an evidence of God's love to man. Children may be made acquainted with God in his created works by having their minds directed to the glories of the heavens in the light of the setting sun. His hand has strewed the skies with everlasting gems of light. Worlds are peopled by his power, and yet the humblest creatures of the earth are the objects of his love and care. A contemplation of these things will give to both parents and children more exalted views of the Ruler of the universe.  {ST, December 12, 1878 par. 12}
[ST, December 12, 1878 par. 13]          Christian parents may write upon the tablets of the hearts of their children lessons of the greatness and majesty of God which neither time nor circumstances can efface. The God of such riches and power, who had no need of man to increase his might and glory, gave his only and beloved Son to a life of ignominy and a cruel death, because he loved man whom he had created, and whom he would save from ruin, and bestow on him the gift of everlasting life. Teach the children that the cross of Christ is the instrumentality of God to save perishing man. And he has commanded us, "Love one another as I have loved you." Christ has given us an example in his life, and he commands us to follow in his footsteps.  {ST, December 12, 1878 par. 13}
[ST, December 12, 1878 par. 14]          Those who are absorbed in their own sorrows, who can enjoy only their own blessings, and labor only for their own good, are miserable indeed. As we receive the gifts of God, we should impart to others the blessings Heaven has so richly bestowed upon us. To be happy ourselves we must live to make others happy. Our hearts will be filled with joy and peace when we impart blessings to others. The youth who are faithful in the minor duties of life, who will heed the demands of duty without consulting their own pleasure, and who will speak words of kindness and perform deeds of love to the poor, and carry comfort to the homes of the desolate, will be the ones upon whom the Master will call to make sacrifices to carry the truth to those who are in darkness. These can be intrusted with this work, for they have proved themselves faithful in that which is least. A wise improvement of the talents bestowed will make the faithful doer great in the sight of God. The work of faithfulness must begin at their own door; in their own home must they show an unselfish spirit in all their acts, to those of their own households.  {ST, December 12, 1878 par. 14}
[ST, December 12, 1878 par. 15]          All the glories of God in the heavens, and everything lovely in our world, is to give us a correct knowledge of the character of God the giver. The power, truth, and glory of the gospel are displayed all around us to bring us in harmony and love with our gracious Benefactor.  Mrs. E. G. White.                                                                   -    {ST, December 12, 1878 par. 15}
[ST, December 19, 1878 par. 1]       December 19, 1878 A Few Words to Parents.  -         The position of a parent is one of the most responsible on earth, yet it is far too lightly regarded by the majority of the world. The things which are perishable receive their time, labor, and money, while the work which will be enduring as eternity is made a secondary matter. The future of the rising generation is in the hands of parents; for, in a great measure, they hold within their control the destiny of their children both for time and for eternity. The salvation of the young depends almost wholly upon the training they receive in childhood. Christian parents, who believe the sacred truth of God, are required to regulate their own conduct by the sanctifying influence of that truth, and, by precept and example, impress lessons of morality and religion upon their children. Line upon line, precept upon precept they should be taught concerning the precious love of Jesus for man, and the virtue of his atonement. That love should be blended with all their studies and duties.  {ST, December 19, 1878 par. 1}
[ST, December 19, 1878 par. 2]          The love of Jesus won the hearts of children, and when the disciples would sent away the mothers with their children, through mistaken zeal to preserve the dignity of their Master, Jesus rebuked them, saying: "Suffer little children to come unto me, and forbid them not; for of such is the kingdom of heaven." Parents, it is your sacred privilege to bring your children to Jesus, and receive his blessing upon them. Bring your children to the loving Jesus, and then teach them the love and fear of the Lord, which is the beginning of wisdom. Impress upon them the sense of sacred things, and their own responsibility to God, and that no evil passion, selfishness, or pride will be excused by God, or will find entrance into the kingdom of heaven.  {ST, December 19, 1878 par. 2}
[ST, December 19, 1878 par. 3]          Children should be taught that simplicity of dress is to be preferred to gaudy display. They should learn that dress is a small matter in comparison with the acts of their daily life, and the character they are forming for eternity; that beauty of soul, the virtues and graces of a true Christian, are pearls of inestimable price, before which costly apparel and jewels sink into insignificance. They should be guarded against pride in their beauty of form or features. No idle words of praise of these attractions should ever fall upon their ears. Such seeds, dropped into ready soil of the heart, are speedily nourished by Satan, and soon spring forth into vigorous growth, bearing the bitter fruit of vanity, selfishness and folly.  {ST, December 19, 1878 par. 3}
[ST, December 19, 1878 par. 4]          Tell your children how little the Saviour values the vain things of earth; that he has said: "Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin, and yet I say unto you that Solomon in all his glory was not arrayed like one of these." Thus Christ exalts natural simplicity above artificial adornment, and counts the flowers growing in beauty in the valley as more attractive than all the glory of Solomon upon his throne. The devoted mother will not rob her children of the time that should be spent in their instruction, to waste it in preparing fine clothes for them, and in arraying them with garments that would tend to excite their vanity. She will rather impress upon their minds the fact that purity of heart and beauty of character are the only ornaments necessary for them to wear in order to enter the heavenly courts.  {ST, December 19, 1878 par. 4}
[ST, December 19, 1878 par. 5]          Love of the world is one of the leading temptations of youth, and one that our Saviour repeatedly warned his disciples against. Parents, however, frequently encourage in their children the desire to seek happiness in gratifying the outward senses, and in frequenting scenes of gayety and frivolous amusements. By teaching them to avoid these things, you prepare them to cherish elevated thoughts, fit them to occupy positions of trust and importance in this life, and to receive the reward of the faithful in the future immortal life.  {ST, December 19, 1878 par. 5}
[ST, December 19, 1878 par. 6]          In accepting the truth of God the minds of the young become strengthened to attain to greater intelligence. The dormant energies of the mind are, as it were, electrified, new powers seem to spring into life. The understanding, in striving to comprehend the heights and depths of the plan of salvation, becomes strong and grasping, and the whole being is illuminated by the brightness and glory of the infinite God. What a contrast is such a one with the youth who devotes his time and energies to the vain pleasures of the day, drifting into dissipation and folly, as surely dwarfing and enfeebling his mind as he is destroying his physical powers.  {ST, December 19, 1878 par. 6}
[ST, December 19, 1878 par. 7]          Children, as a rule, are allowed to gratify their appetite to a decidedly injurious extent. Their tastes are perverted by the use of coffee, tea, rich pastry, condiments, and sweetmeats. These indulgences lay the foundation for various diseases of the body, irritability, nervousness, and mental imbecility. Health, happiness, and life itself is too often sacrificed on the altar of appetite. The mother therefore cannot be too careful of her children in the matter of their eating and drinking. Their food should be simple, healthful, and well prepared; Nothing should pass their lips between meals, and then they should not be allowed to contract the habit of eating to excess. Your hired helpers should understand that they are not at liberty to infringe upon any of your rules in regard to the management of your children. If they fail to comply with this requirement, and secretly indulge your children in that which you have forbidden, discharge them at once. Let nothing interfere with your family government. Remember that hurtful indulgence of appetite renders the physical, mental, and moral faculties weak, and opens the way to temptations of various kinds, into which the victim of perverted appetite drifts almost unconsciously.  {ST, December 19, 1878 par. 7}
[ST, December 19, 1878 par. 8]          If parents seek to obey the word of God, in bringing their children up in the nurture and admonition of the Lord, they find a work before them requiring thought, resolution, and trust in God. Difficulties will arise on every hand which seem almost impossible to be overcome; but the parents must have continual communion with God in their trials and efforts, and have their souls stayed on him. He will not turn a deaf ear to their prayers, but will impart to them wisdom and strength.  {ST, December 19, 1878 par. 8}
[ST, December 19, 1878 par. 9]          Mothers, you have no time for vain display or idle gossip. Your precious moments should be employed in teaching your children the fear of the Lord and self-control, instilling into their minds godly principles, that will become a part of their very nature, and rule their lives; which will make them firm as a rock when temptations assail them, and true to God through weal and woe. Mothers, God will work with your efforts. If you plead the name of Jesus before the Father, that name will not be presented in vain. The Saviour has linked man with God, and earth with heaven. Be patient; work is faith. Believe yourself to be in the presence of Jesus. Anticipate the crown, the robe, the harp, for your dear children, the "Well done, good and faithful servant," the rest, the peace, and joy of heaven, with those loved ones for whom you have prayed and striven on earth.                                                           Mrs. E. G. White.  {ST, December 19, 1878 par. 9}
[ST, December 19, 1878 par. 1]      December 19, 1878 HOLD THE FORT.  -    ［JAMES WHITE IN AN APPEAL FOR THE OAKLAND HOUSE OF WORSHIP QUOTES AN E. G. WHITE LETTER. A PORTION OF HIS ARTICLE EMBODYING THIS LETTER FOLLOWS.--WHITE TRUSTEES.］                          BATTLE CREEK, MICHIGAN, AND OAKLAND,                                     CALIFORNIA.                                                                   -       BATTLE CREEK, MICH., AND OAKLAND, CAL., ARE THE TWO GREAT FORTRESSES OF OUR CAUSE ON THE WESTERN CONTINENT. THE FIRST IS THE HEADQUARTERS AND CENTER OF OUR WORLD-WIDE OPERATIONS. AT BATTLE CREEK IS LOCATED OUR OLDEST AND LARGEST PUBLISHING HOUSE, OUR COLLEGE, AND OUR SANITARIUM. THIS FORT HAS BEEN HELD TWENTY-THREE YEARS THE PRESENT MONTH. HERE AT BATTLE CREEK, MANY A HARD BATTLE FOR TRUTH AND THE RIGHT HAS BEEN FOUGHT, AND AS MANY TRIUMPHANT VICTORIES HAVE BEEN WON. THE LAST GRAND EFFORT OF OUR PEOPLE AT THIS IMPORTANT POINT IS THE ERECTION OF A HOUSE OF WORSHIP WHICH WILL NOT ONLY CONVENE THE PRESENT CONGREGATION, BUT WHICH WILL COMFORTABLY TAKE IN THE FUTURE AUDIENCE OF BATTLE CREEK . THANK GOD, THAT IN HIS GOOD PROVIDENCE WE ARE CONNECTED WITH A CAUSE WHOSE GROWTH MAKES IT NECESSARY TO FORM AND EXECUTE PLANS FOR THE NEAR FUTURE TWO OR THREE TIMES AS LARGE AS THE PRESENT DEMANDS.  {ST, December 19, 1878 par. 1}
[ST, December 19, 1878 par. 2]         OAKLAND, CAL., IS THE HEADQUARTERS OF ALL OUR WORK ON THE PACIFIC COAST. THERE IS LOCATED THE MOST PERFECT AND COMPLETE PUBLISHING HOUSE ON THE COAST. WE HAVE ADDED TO A FIRST-CLASS PRINTING ESTABLISHMENT, A COMPLETE BINDERY, STEREOTYPING, ELECTROTYPING, AND TYPE FOUNDRY, WHERE THE MOST IMPROVED STYLES AND QUALITIES OF THE TYPES ARE MANUFACTURED. THIS FORT MUST BE HELD AT ALL HAZARDS. WHEN WE TAKE INTO THE ACCOUNT THE YOUTH OF THE CAUSE ON THE PACIFIC COAST, ITS GROWTH IS A MARVEL. BUT THERE IS A HEAVY DEBT ON THE OAKLAND CHURCH, WHICH THAT GOOD PEOPLE CAN NEVER LIFT. THEY ARE THE POOREST AND MOST LIBERAL CHURCH ON THE CONTINENT, YET THIS POSITION IS THE MOST IMPORTANT, EXCEPTING THE BATTLE CREEK CHURCH ONLY. OF THE FINANCIAL CONDITION OF THINGS AT OAKLAND, OUR SON, J. E. WHITE, WRITING NOVEMBER 29, SAYS:  {ST, December 19, 1878 par. 2}
[ST, December 19, 1878 par. 3]          "I WRITE YOU ABOUT A MATTER THAT IS TROUBLING ME CONSIDERABLY. THAT IS OUR CHURCH. THERE IS A DEBT OF $8,000 ON IT AT PRESENT, AND THERE IS NOT THE REMOTEST PROSPECT OF THE OAKLAND CHURCH, IF LEFT TO ITSELF, EVER PAYING THE DEBT. THE CHURCH IS POOR AND, STRUGGLE AS IT MAY, CAN HARDLY PAY INTEREST AND RUNNING EXPENSES, WHICH AMOUNT TO $1,200 A YEAR. THERE ARE ONLY TWO OR THREE IN THE CHURCH WHO ARE WORTH ANYTHING AT ALL, AND THEY PAY THE LEAST.  {ST, December 19, 1878 par. 3}
[ST, December 19, 1878 par. 4]          "THE CHRISTIANS (CAMPBELLITES) WANT A CHURCH AND OURS SUITS THEM. THEY SPOKE OF BUYING IT ONCE BEFORE, AND I SPOKE AGAINST IT. I TOLD THE BRETHREN I THOUGHT IT WOULD BE A TERRIBLE DISGRACE TO SELL, BUT AS I COULD NOT SEE ANY WAY OUT MORE THAN THEY COULD, I WITHDREW MY OBJECTION.  {ST, December 19, 1878 par. 4}
[ST, December 19, 1878 par. 5]          "I CAN SEE THE SITUATION JUST AS PLAINLY NOW AS IF WE HAD REACHED THE TIME. UNLESS OUTSIDE HELP COMES IN, THE OAKLAND CHURCH MUST GO EITHER BY SALE OR BY THE HOLDERS OF THE MORTGAGE TAKING IT. IT WOULD BE A DISTRESSING THING TO HAVE ANYTHING LIKE THAT TAKE PLACE. I WRITE TO YOU, HOPING YOU CAN PROPOSE SOME SOLUTION TO THE DIFFICULTY.  {ST, December 19, 1878 par. 5}
[ST, December 19, 1878 par. 6]          "THE OFFICE, BY THE CLOSEST AND MOST RIGID ECONOMY CAN PULL THROUGH. BUT IT IS ABSOLUTELY UNPREPARED FOR ANY DRAFT TO BE MADE ON IT. FINANCES ARE THE CLOSEST HERE THAT I HAVE KNOWN THEM TO BE.  {ST, December 19, 1878 par. 6}
[ST, December 19, 1878 par. 7]          IN REGARD TO HARD TIMES, IN ADDITION TO ORDINARY HARD TIMES THEY HAVE JUST HAD THE GREATEST CRASH IN THE STOCK MARKET THAT CALIFORNIA EVER KNEW. THIS OF COURSE UNSETTLES ALL CALIFORNIA.  {ST, December 19, 1878 par. 7}
[ST, December 19, 1878 par. 8]          "MANY IN OUR CHURCH ARE OUT OF EMPLOYMENT, AND THE MOST ARE SCARCELY MAKING EXPENSES. IN FOUR MONTHS THERE IS $2,000 DUE FROM THE CHURCH TO THE BANK. THEY MIGHT AS WELL TRY TO FLY AS TO THINK OF PAYING IT."  {ST, December 19, 1878 par. 8}
[ST, December 19, 1878 par. 9]          TO THE FOREGOING, MRS. W. RESPONDS IN THE FOLLOWING STIRRING WORDS:--  {ST, December 19, 1878 par. 9}
[ST, December 19, 1878 par. 10]          Dear Son: We received your letter in reference to the Oakland church. I am glad you wrote us in regard to the situation of things there. I am sure the building of the meeting-house in Oakland was none too soon. These were willing hearts among the believers who were poor. They made great sacrifices in order to raise means to invest in the Oakland church. Their zeal and self-sacrifice shall not be in vain.  {ST, December 19, 1878 par. 10}
[ST, December 19, 1878 par. 11]          "That meeting-house shall not be sold. The building of the house was of God. I hope our brethren and sisters will not murmur as did the children of Israel when brought up facing the Red sea, the Egyptians behind them and impassable mountains shutting them in. It was at this crisis the Lord said to Moses, 'Speak to the children of Israel, that they go forward.' As they obeyed, the Red sea parted before them and they went through it in the path God had prepared for them.  {ST, December 19, 1878 par. 11}
[ST, December 19, 1878 par. 12]          "We say to you in Oakland, believe and do all you can, and you will see the salvation of God. Let all murmurings and questioning doubts cease. Let your complaints be turned to prayer and faith and works. I say that house shall not be sold. I will first sell my house on the corner of Castro and Eleventh streets, and put every dollar of the avails into the church to clear it of debt. Sell our houses? yes, yes indeed, rather than the house that has been dedicated to God.  {ST, December 19, 1878 par. 12}
[ST, December 19, 1878 par. 13]          "Wait, work, and pray. We will exert our influence and do what we can. Every foot of room in that house will be needed yet. Oakland is a missionary field, and always will be. The truth will prevail in Oakland. It may take time, but it will take hold of hearts there. Believe, work, hope, and pray. Cling to God with all your might.  {ST, December 19, 1878 par. 13}
[ST, December 19, 1878 par. 14]          "Let all in the office and in the church at Oakland show a still greater spirit of self-sacrifice than they have manifested, and God will work with your efforts. Lift the burdens willingly, and we will not let the matter rest till we see you free from embarrassment. Help shall come. If we cannot sell our property, we will use our influence to interest others to do all they can. Sell that church? Never, never. I tell you many prayers were offered while it was being erected. You will come out all right.  {ST, December 19, 1878 par. 14}
[ST, December 19, 1878 par. 15]          "Be not faithless, but believing. There are those who have money upon the Pacific coast; let them come up to the help of the Lord and make their offerings to God. Some in California have shown that they had greater confidence in unbelievers than in those whom God has honored by connecting them with his cause.  {ST, December 19, 1878 par. 15}
[ST, December 19, 1878 par. 16]          "These have trusted their money to men of no principle, while the cause of God was wading heavily for the want of means. If any appeal is made to them, they respond by presenting their narrow ideas and selfish views. Too much money, they say, has been expended in buildings and in facilities for the spread of the truth. They are afraid that they shall lose their money if entrusted to the treasury of God, but the Lord has shown his displeasure at their course in suffering losses to occur. They have not saving faith; money is their god. The Lord has entrusted to them means, to use in the advancement of his cause, but their covetous spirit grasps it and will not let it go back to him to whom it belongs.  {ST, December 19, 1878 par. 16}
[ST, December 19, 1878 par. 17]          "Sister Rowland has made most earnest efforts to help when and where she could. May the Lord open ways before her that she may be able to dispose of her property and invest a portion of it in the cause of God. At the greatest inconvenience to herself, she mortgaged her property and raised two thousand dollars to help in the SIGNS office when it was most needed. This noble act on her part is an expression of her confidence in the work and cause of God. She will not lose her reward. If others would show similar commendable zeal and faith, the cause of truth would not be embarrassed as it now is.  {ST, December 19, 1878 par. 17}
[ST, December 19, 1878 par. 18]          "We hope those who have means trusted out to strangers will see that God's cause may be benefited by its use. It was placed in their hands by the Lord, to test them and prove them, to see if they will render back to the Master his own when he shall call for it. Means were given them, not to hoard or to use for themselves. Those who are murmuring and complaining at the outlay of means in the Publishing House and in the meeting-house, had better be at work to act their part, lest they shall be found wanting by acting the part of Meroz. God gave commandment, 'Curse ye Meroz, curse ye bitterly the inhabitants thereof, because they came not up to the help of the Lord, to the help of the Lord, against the mighty.'  {ST, December 19, 1878 par. 18}
[ST, December 19, 1878 par. 19]          "Let not your offerings to advance the cause of God be stinted. If there is any stint and meagre arrangements and inferior works to be seen and felt anywhere, let it be in your own houses and your own dress, and not in the house of God or in the facilities which are needed to push forward the work of God."  {ST, December 19, 1878 par. 19}
[ST, December 19, 1878 par. 20]          OUR HOUSE OF WORSHIP AT OAKLAND, DEDICATED TO THE WORSHIP OF GOD BY A PEOPLE WHO FEAR HIM AND KEEP HIS COMMANDMENTS, BE SOLD TO A PEOPLE WHO TRAMPLE THAT LAW BENEATH THEIR FEET? NEVER! NO! NEVER!  {ST, December 19, 1878 par. 20}
[ST, December 19, 1878 par. 21]          WE NEED JUST SUCH A HOUSE AT THAT IMPORTANT POST AT PRESENT. IN THE NEAR FUTURE A LARGER ONE WILL BE DEMANDED. ITS LOCATION IS EXCELLENT.  {ST, December 19, 1878 par. 21}
[ST, December 19, 1878 par. 22]          THE FUTURE GROWTH OF THE CAUSE IN SUCH A CITY AS OAKLAND DEPENDS VERY MUCH UPON A CENTRAL, COMMODIOUS AND NEAT HOUSE OF WORSHIP, SUCH AS NOW EXISTS IN THAT CITY.  {ST, December 19, 1878 par. 22}
[ST, January 9, 1879 par. 1]       January 9, 1879 ［NOTE: ELLEN G. WHITE ARTICLES PARALLELING THE SPIRIT OF PROPHECY, VOLUME I:.         FOLLOWING THE PUBLICATION OF THE MATERIALS ON THE LIFE OF CHRIST AND THE MINISTRY OF THE APOSTLES IN THE SIGNS OF THE TIMES ARTICLES IN 1876, 1877, AND 1878, AND THE PUBLICATION OF THE SAME MATERIALS IN THE SPIRIT OF PROPHECY, VOLUMES II AND III, ELLEN WHITE EXPECTED TO BE ABLE TO BEGIN TO FURNISH CHAPTERS FOR HER ANTICIPATED VOLUME IV AS SIGNS ARTICLES IN LATE 1878 OR EARLY 1879. BUT HER HUSBAND, JAMES WHITE, WAS WORN AND AT TIMES ILL, AND HIS CARE AND OTHER PRESSING TASKS DREW HEAVILY ON MRS. WHITE. SHE WAS UNABLE TO PREPARE THE COPY AS SHE HAD EXPECTED TO DO, AND UNDER THESE CIRCUMSTANCES, IN ORDER TO PROVIDE SIGNS ARTICLES SHE TURNED TO OLD TESTAMENT HISTORY WHICH SHE HAD PRESENTED IN 1870 IN THE SPIRIT OF PROPHECY, VOLUME I.       SINCE THIS VOLUME WAS WRITTEN PRIMARILY FOR THE READING OF CHURCH MEMBERS, SHE THOUGHT IF DESIRABLE IN PRESENTING THESE MATERIALS IN OUR MISSIONARY JOURNAL TO EDIT THE CHAPTERS, ADAPTING THEM FOR THE ENLARGED READING AUDIENCE. IN SOME CASES SHE ADDED MATTER AND IN OTHERS DELETED THAT WHICH WAS LESS APPROPRIATE FOR THE GENERAL READER. THE EXPRESSIONS "I SAW" AND "I WAS SHOWN" APPEARING IN THE 1870 VOLUME WERE NOT CARRIED THROUGH TO THE SIGNS ARTICLES. THE 93-PART SERIES WAS BEGUN IN JANUARY, 1879, AND CONTINUED TO FEBRUARY, 1882. THERE WERE SLIGHT VARIATIONS IN THE OPENING CHAPTERS AND CONSIDERABLE REWRITING IN THE LATER ONES. INASMUCH AS THIS PRESENTATION OF OLD TESTAMENT HISTORY IS A VARIANT FROM THE 1870 SPIRIT OF PROPHECY ACCOUNT, ALL THE ARTICLES ARE INCLUDED IN THIS FACSIMILE REPRINT.         THE VARIATIONS IN THIS PRINTING DEMONSTRATE THE WORK DONE BY MRS. WHITE, WITH THE HELP OF HER LITERARY ASSISTANTS, IN THE ADAPTATION OF HER MATERIALS TO MEET THE NEEDS OF VARIOUS GROUPS TO WHOM SHE WAS PRESENTING HER MESSAGE. --WHITE TRUSTEES.］     January 9, 1879 The Great Controversy  Between Christ and His Angels, and Satan and His Angels.  -                                      Chapter One.                                  The Fall of Satan.                                                                   -                                   By Mrs. E. G. White.                                                                   -         Satan in heaven, before his rebellion, was a high and exalted angel, next in honor to God's dear Son. His countenance, like those of the other angels, was mild and expressive of happiness. His forehead was high and broad, showing a powerful intellect. His form was perfect; his bearing noble and majestic. A special light beamed in his countenance, and shone around him brighter and more beautiful than around the other angels; yet Jesus, God's dear Son, had the pre-eminence over all the angelic host. He was one with the Father before the angels were created. Satan was envious of Christ, and in his ambition assumed command which devolved on Christ alone.  {ST, January 9, 1879 par. 1}
[ST, January 9, 1879 par. 2]         The great Creator assembled the heavenly host, that he might in the presence of all the angels confer special honor upon his Son. The Son was seated on the throne with the Father, and the heavenly throng of holy angels was gathered around them. The Father then made known that it was ordained by himself that Christ should be equal with himself; so that wherever was the presence of his Son, it was as his own presence. His word was to be obeyed as readily as the word of the Father. His Son he had invested with authority to command the heavenly host. Especially was he to work in union with himself in the anticipated creation of the earth and every living thing that should exist upon it. His Son would carry out his will and his purposes, but would do nothing of himself alone. The Father's will would be fulfilled in him. Satan was jealous and envious of Jesus Christ. Yet when all the angels bowed to Jesus to acknowledge his supremacy and high authority and rightful rule, Satan bowed with them; but his heart was filled with envy and hatred. Christ had been taken into counsel with the Father in regard to his plans, while Satan was unacquainted with them. He did not understand, neither was he permitted to know, the purposes of God. But Christ was acknowledged sovereign of heaven, his power and authority to be the same as that of God himself. Satan thought that he was himself a favorite in heaven among the angels. He had been highly exalted; but this did not call forth from him gratitude and praise to his Creator. He aspired to the height of God himself. He gloried in his loftiness. He knew that he was honored by the angels. He had a special mission to execute. He had been near the great Creator, and the ceaseless beams of glorious light enshrouding the eternal God, had shone especially upon him. Satan thought how angels had obeyed his command with pleasurable alacrity. Were not his garments light and beautiful? Why should Christ thus be honored before himself?  {ST, January 9, 1879 par. 2}
[ST, January 9, 1879 par. 3]          He left the immediate presence of the Father, dissatisfied, and filled with envy against Jesus Christ. Concealing his real purposes, he assembled the angelic host. He introduced his subject, which was himself. As one aggrieved he related the preference God had given to Jesus to the neglect of himself. He told them that henceforth all the precious liberty the angels had enjoyed was at an end. For had not a ruler been appointed over them, to whom they from henceforth must yield servile honor? He stated to them that he had called them together to assure them that he no longer would submit to this invasion of his rights and theirs; that never would he again bow down to Christ; that he would take the honor upon himself which should have been conferred upon him, and would be the commander of all who would submit to follow him and obey him. There was contention among the angels. Satan and his sympathizers were striving to reform the government of God. They were discontented and unhappy because they could not look into his unsearchable wisdom and ascertain his purposes in exalting his Son Jesus, and endowing him with such unlimited power and command. They rebelled against the authority of the Son.  {ST, January 9, 1879 par. 3}
[ST, January 9, 1879 par. 4]          Angels that were loyal and true sought to reconcile this first great rebel to the will of his Creator. They justified the act of God in conferring honor upon Jesus Christ, and with forcible reasons sought to convince Satan that no less honor was his now than before the Father had proclaimed the honor which he had conferred upon his Son. They clearly set forth that Jesus was the Son of God, existing with him before the angels were created; and that he had ever stood at the right hand of God, and his mild, loving authority had not heretofore been questioned; and that he had given no commands but what it was joy for the heavenly host to execute. They had urged that Christ's receiving special honor from the Father, in the presence of the angels, did not detract from the honor that he had heretofore received. The angels wept, and anxiously sought to move Satan to renounce his wicked design and yield submission to their Creator. All had heretofore been peace and harmony, and what could occasion this dissenting, rebellious voice?  {ST, January 9, 1879 par. 4}
[ST, January 9, 1879 par. 5]          Satan refused to listen, and turned from the loyal angels, denouncing them as slaves. These angels, true to God, stood in amazement as they saw that Satan was successful in his effort to excite rebellion. He promised them a new and better government, in which all would be freedom. Great numbers signified their purpose to accept Satan as their leader and chief commander. As he saw his advances were met with success, he flattered himself that he should yet have all the angels on his side, and that he would be equal with God himself, and his voice of authority would be heard in commanding the entire host of heaven. Again the loyal angels warned Satan, and assured him what must be the consequences if he persisted; that he who could create the angels, could by his power overturn all their authority, and in some signal manner punish their audacity and terrible rebellion. To think that an angel should resist the law of God which was as sacred as himself; they warned the rebellious to close their ears to Satan's deceptive reasonings, and advised Satan, and all who had been affected by him, to go to God and confess their wrong for even admitting a thought of questioning his authority.  {ST, January 9, 1879 par. 5}
[ST, January 9, 1879 par. 6]          Many of Satan's sympathizers were inclined to heed the counsel of the loyal angels, and repent of their dissatisfaction, and be again received to the confidence of the Father and his dear Son. The mighty revolter then declared that he was acquainted with God's law, and if he should submit to servile obedience, his honor would be taken from him. No more would he be intrusted with his exalted mission. He told them that himself and they also had now gone too far to go back, and he would brave the consequences; for to bow in servile worship to the Son of God he never would; that God would not forgive, and now they must assert their liberty and gain by force the position and authority which was not willingly accorded to them.  {ST, January 9, 1879 par. 6}
[ST, January 9, 1879 par. 7]          The loyal angels hasten speedily to the Son of God, and acquaint him with what is taking place among the angels. They find the Father in conference with his beloved Son, to determine the means by which, for the best good of the loyal angels, the assumed authority of Satan could be forever put down. The great God could at once have hurled this arch deceiver from heaven; but this was not his purpose. He would give the rebellious an equal chance to measure strength and might with his own Son and his loyal angels. In this battle every angel would choose his own side, and his character and purposes would be manifested to all. It would not have been safe to suffer any who united with Satan in his rebellion to continue to occupy heaven. They had learned the lesson of genuine rebellion against the unchangeable law of God; and this is incurable. If God had exercised his power to punish this chief rebel, disaffected angels would not have been manifested; hence he took another course; for he would manifest distinctly to all the heavenly host, his justice and his judgement.  {ST, January 9, 1879 par. 7}
[ST, January 9, 1879 par. 8]          It was the highest crime to rebel against the government of God. All heaven seemed in commotion. The angels were marshaled in companies, each division with a higher commanding angel at their head. Satan was warring against the law of God, because ambitious to exalt himself, and unwilling to submit to the authority of God's Son, heaven's great commander.  {ST, January 9, 1879 par. 8}
[ST, January 9, 1879 par. 9]          All the heavenly host were summoned to appear before the Father, to have each case determined. Satan unblushingly made known his dissatisfaction that Christ should be preferred before him. He stood up proudly and urged that he should be equal with God, and should be taken into conference with the Father and understand his purposes. God informed Satan that to his Son alone he would reveal his secret purposes, and he required all the family in heaven, even Satan, to yield him implicit, unquestioned obedience; but that he (Satan) had proved himself unworthy a place in heaven. Then Satan exultingly pointed to his sympathizers, comprising nearly one half of all the angels, and exclaimed, These are with me! Will you expel these also, and make such a void in heaven? He then declared that he was prepared to resist the authority of Christ, and to defend his position in heaven by force of might, strength against strength.  {ST, January 9, 1879 par. 9}
[ST, January 9, 1879 par. 10]          Good angels wept to hear the words of Satan, and his exulting boasts. God declared that the rebellious should remain in heaven no longer. Their high and happy state had been held upon condition of obedience to the law which God had given to govern the high order of intelligences. But no provision had been made to save those who should venture to transgress his law. Satan grew bold in his rebellion, and expressed his contempt of the Creator's law. This Satan could not bear. He claimed that angels needed no law; but should be left free to follow their own will, which would ever guide them right; that law was a restriction of their liberty, and that to abolish law was one great object of his standing as he did. The condition of the angels he thought needed improvement. Not so the mind of God, who had made laws and exalted them equal to himself. The happiness of the angelic host consisted in their perfect obedience to law. Each had his special work assigned him; and until Satan rebelled, there had been perfect order and harmony among the angels in heaven. Then there was war in heaven. The Son of God, the Prince of heaven, and his loyal angels, engaged in conflict with the arch rebel and those who united with him. The Son of God and true, loyal angels prevailed; and Satan and his sympathizers were expelled from heaven. All the heavenly host acknowledged and adored the God of justice. Not a taint of rebellion was left. All was again peaceful and harmonious as before.  {ST, January 9, 1879 par. 10}
[ST, January 9, 1879 par. 11]         The loyal angels mourned the fate of those who had been their companions in happiness and bliss. Their loss was felt in heaven. The Father consulted Jesus in regard to at once carrying out their purpose to make man to inhabit the earth. He would place man upon probation to test his loyalty, before he could be rendered eternally secure. If he endured the test wherewith God saw fit to prove him, he should eventually be equal with the angels. He was to have the favor of God, and he was to converse with angels, and they with him. He did not see fit to place them beyond the power of disobedience.  {ST, January 9, 1879 par. 11}
[ST, January 9, 1879 par. 12]                                       Chapter Two.                               The Creation.            The Father and the Son engaged in the mighty, wondrous work they had contemplated, of creating the world. The earth came forth from the hand of the Creator exceedingly beautiful. There were mountains and hills and plains; and interspersed among them were rivers and other bodies of water. The earth was not one extensive plain. Its surface was diversified with hills and mountains. These, however, were not high and ragged as they now are, but regular and beautiful in shape. The bare, high rocks were never seen upon them, but lay beneath the surface, answering as bones to the earth. The waters were regularly dispersed. The hills, mountains, and very beautiful plains, were adorned with plants and flowers, and tall, majestic trees of every description, which were many times larger, and much more beautiful, than trees now are. The air was pure and healthful, and the earth seemed like a noble palace. Angels beheld and rejoiced at the wonderful and beautiful works of God.  {ST, January 9, 1879 par. 12}
[ST, January 9, 1879 par. 13]          After the earth was created, and the beasts upon it, the Father and Son carried out their purpose, which was designed before the fall of Satan, to make man in their own image. They had wrought together in the creation of the earth and every living thing upon it. And now God says to his Son, "Let us make man in our image." As Adam came forth from the hand of his Creator, he was of noble height, and of beautiful symmetry. He was more than twice as tall as men now living upon the earth, and was well proportioned. His features were perfect and beautiful. His complexion was neither white nor sallow, but ruddy, glowing with the rich tint of health. Eve was not quite as tall as Adam. Her head reached a little above his shoulders. She, too, was noble--perfect in symmetry, and very beautiful.  {ST, January 9, 1879 par. 13}
[ST, January 9, 1879 par. 14]          This sinless pair wore no artificial garments. They were clothed with a covering of light and glory, such as the angels wear. While they lived in obedience to God, this circle of light enshrouded them. Although everything God had made was in the perfection of beauty, and there seemed nothing wanting upon the earth which God had created to make Adam and Eve happy, yet he manifested his great love to them by planting a garden especially for them. A portion of their time was to be occupied in the happy employment of dressing the garden, and a portion in receiving the visits of angels, listening to their instruction, and in happy meditation. Their labor was not wearisome, but pleasant and invigorating. This beautiful garden was to be their home, their special residence.  {ST, January 9, 1879 par. 14}
[ST, January 9, 1879 par. 15]          In this garden the Lord placed trees of every variety for usefulness and beauty. There were trees laden with luxuriant fruit, of rich fragrance, beautiful to the eye, and pleasant to the taste, designed of God to be food for the holy pair. There were the lovely vines which grew upright, laden with their burden of fruit, unlike anything man has seen since the fall. The fruit was very large, and of different colors; some nearly black, some purple, red, pink, and light green. This beautiful and luxuriant growth of fruit upon the branches of the vine was called grapes. And it was the happy labor of Adam and Eve to form beautiful bowers from the branches of the vine, and train them, forming dwellings of nature's beautiful, living trees and foliage, laden with fragrant fruit.                              (To be Continued.)                                                                   -    {ST, January 9, 1879 par. 15}
[ST, January 16, 1879 par. 1]       January 16, 1879 The Great Controversy.  Between Christ And His Angels and Satan  And His Angels.  -                                      Chapter One.                             The Fall of Satan. ［TITLE                             INCORRECT IN ORIGINAL. SHOULD                             BE CHAPTER TWO--CONCLUDED, THE                             CREATION.］                                                                   -                                   By Mrs. E. G. White.                                                                   -                                  (Continued.)          The earth was clothed with beautiful verdure, while myriads of fragrant flowers of every variety and hue sprang up in rich profusion around them. Every thing was tastefully and gloriously arranged. In the midst of the garden stood the tree of life, the glory of which surpassed all other trees. Its fruit looked like apples of gold and silver, and was to perpetuate immortality. The leaves contained healing properties.  {ST, January 16, 1879 par. 1}
[ST, January 16, 1879 par. 2]         Very happy were the holy pair in Eden. Unlimited control was given them over every living thing. The lion and the lamb sported together peacefully and harmlessly around them, or slumbered at their feet. Birds of every variety of color and plumage flitted among the trees and flowers, and about Adam and Eve, while their mellow-toned music echoed among the trees in sweet accord to the praises of their Creator.  {ST, January 16, 1879 par. 2}
[ST, January 16, 1879 par. 3]          Adam and Eve were charmed with the beauties of their Eden home. They were delighted with the little songsters around them, wearing their bright yet graceful plumage, and warbling forth their happy, cheerful music. The holy pair united with them, and raised their voices in harmonious songs of love, praise, and adoration, to the Father and his dear Son, for the tokens of love which surrounded them. They recognized the order and harmony of creation, which spoke of wisdom and knowledge which were infinite. Some new beauty and additional glory of their Eden home they were continually discovering, which filled their hearts with deeper love, and brought from their lips expressions of gratitude and reverence to their Creator.  {ST, January 16, 1879 par. 3}
[ST, January 16, 1879 par. 4]                                       Chapter Three.                             The Temptation and Fall.            In the midst of the garden, near the tree of life, stood the tree of knowledge of good and evil. This tree was especially designed by God to be a pledge of the obedience, faith, and love of our first parents. Of this tree the Lord commanded them not to eat, lest they die. He told them that they might freely eat of all the trees of the garden except one; but if they ate of that tree they should surely die.  {ST, January 16, 1879 par. 4}
[ST, January 16, 1879 par. 5]          When Adam and Eve were placed in the beautiful garden they had everything for their happiness which they could desire. But the Creator chose, in his all-wise arrangements, to test their loyalty before they could be rendered eternally secure. They were to enjoy his favor, and he was to converse with them, and they with him. Yet he did not place evil out of their reach. Satan was permitted to tempt them. If they endured the trial, they were to be in perpetual favor with God and the heavenly angels.  {ST, January 16, 1879 par. 5}
[ST, January 16, 1879 par. 6]          The hour for joyful happy songs of praise to God and his dear Son had come. Satan had led the heavenly choir. He had raised the first note, then all the angelic host united with him, and glorious strains of music had resounded through Heaven. But now, instead of strains of sweetest music, discord and angry words fall upon the ear of the great rebel leader.  {ST, January 16, 1879 par. 6}
[ST, January 16, 1879 par. 7]          Satan stood in amazement at his new condition. His happiness was gone. He looked upon the angels who, with him, were once so happy, but who had been expelled from heaven with him. Before their fall not a shade of discontent had marred their perfect bliss. Now all seemed changed. Countenances which had reflected the image of their Maker were gloomy and despairing. Strife, discord, and bitter recrimination were among them. Previous to their rebellion these things had been unknown in Heaven. Satan now beheld the terrible results of his rebellion. He shuddered, and feared to face the future, and to contemplate the end of these things. Where was he? Was it not all a horrible dream? Was he shut out of Heaven? Were the gates of Heaven never more to open and admit him? Bright, holy angels bow before the Father, but no more will Satan unite with them in heavenly song. No more will he bow in reverence and holy awe before the presence of the eternal God. Could he be again as when he was pure, true, and loyal, gladly would he yield up the claims of his authority. But he was lost beyond redemption, for his presumptuous rebellion! And this was not all; he had led others to rebellion and to the same lost condition with himself--angels who had never thought to question the will of Heaven, or refuse obedience to the law of God till he had put it into their minds, presenting before them that they might enjoy a greater good, a higher and more glorious liberty. This had been the sophistry whereby he had deceived them. A responsibility now rests upon him from which he would fain be released.  {ST, January 16, 1879 par. 7}
[ST, January 16, 1879 par. 8]         These fallen spirits had become turbulent with disappointed hopes. Instead of greater good, they were experiencing the sad results of disobedience and disregard of law. Never more would these unhappy beings be swayed by the mild rule of Jesus Christ. Never more would their spirits be stirred by the deep, earnest love, peace, and joy, which his presence had ever inspired in them, to be returned to him in cheerful obedience and reverential honor.  {ST, January 16, 1879 par. 8}
[ST, January 16, 1879 par. 9]         Satan trembled as he viewed his work. He was alone, in meditation upon the past, the present, and the future. His mighty frame shook as with a tempest. An angel from Heaven was passing. Satan called him, and intreated an interview with Christ. This was granted. He then related to him that he repented of his rebellion, and wished again to enjoy the favor of God. He was willing to take the place which had been assigned him, and be under Christ's command. The Son of God wept at Satan's woe, but told him, as the mind of the Father, that this could never be. Heaven must not be placed in jeopardy. The peace of Heaven would be marred, should he be received back; for sin originated with him; the seeds of rebellion were still within him. He had no occasion for his course, and he had not only hopelessly ruined himself, but the host of angels also, who would still have been happy in Heaven had he remained steadfast. The law of God could condemn, but could not pardon.  {ST, January 16, 1879 par. 9}
[ST, January 16, 1879 par. 10]         Satan did not repent of his rebellion because he saw the goodness of God which he had abused. The wretchedness he realized in losing the sweet light of Heaven, the sense of guilt which forced itself upon him, and the disappointment he experienced in not finding his expectations realized, were the cause of his grief. To be commander out of Heaven, was vastly different from being thus honored in Heaven. The loss of all the privileges of Heaven seemed too much to be borne. He wished to regain these.  {ST, January 16, 1879 par. 10}
[ST, January 16, 1879 par. 11]         The great change in his position had not increased his love for God, nor for his wise and just law. When Satan became fully convinced that it was impossible for him to be re-instated in the favor of God, he manifested his malice with increased hatred and fiery vehemence.  {ST, January 16, 1879 par. 11}
[ST, January 16, 1879 par. 12]         God knew that such determined rebellion would not remain inactive. Satan would invent means to annoy the heavenly angels, and show contempt for his authority. As he could not gain admittance within the gates of Heaven, he would wait just at the entrance, to taunt the angels and seek contention with them as they should pass in and out. He would seek to destroy the happiness of Adam and Eve. He would endeavor to incite them to rebellion, knowing that this would cause grief in Heaven.  {ST, January 16, 1879 par. 12}
[ST, January 16, 1879 par. 13]         His followers were seeking him; and he aroused himself, and assuming a look of defiance, informed them of his plans to wrest from God the noble Adam and his companion Eve. If he could in any way beguile them to disobedience, God would make some provision whereby they might be pardoned, and then himself and all the fallen angels would be in a fair way to share with them of God's mercy. If they should fail to obtain pardon, they could unite with Adam and Eve, whose transgression would place them also in a state of rebellion; and thus they could take possession of Eden, and hold it as their home. And if they could gain access to the tree of life in the midst of the garden, their strength would, they thought, be equal to that of the holy angels, and even God himself could not expel them.  {ST, January 16, 1879 par. 13}
[ST, January 16, 1879 par. 14]         Satan held a consultation with his evil angels. They did not all readily unite to engage in this hazardous and terrible work. He told them that he could not intrust the work to any one of them; for he thought that he alone had wisdom sufficient to carry forward so important an enterprise. He wished them to consider the matter while he should leave them and seek retirement, to mature his plans. He sought to impress upon them that this was their last and only hope. If they failed here, all prospect of regaining and controlling Heaven, or any other part of God's creation, was hopeless.  {ST, January 16, 1879 par. 14}
[ST, January 16, 1879 par. 15]         Satan went alone to mature plans that would most surely secure the fall of Adam and Eve. He had fears that his purposes might be defeated. And again, even if he should be successful in leading Adam and Eve to disobey the commandment of God, and thus become transgressors of his law, and no good come to himself, his own case would not be improved; his guilt would only be increased. He shuddered at the thought of plunging the holy, happy pair into the misery and remorse which he was himself enduring. He seemed in a state of indecision; at one time firm and determined, then hesitating and wavering.  {ST, January 16, 1879 par. 15}
[ST, January 16, 1879 par. 16]         His angels were seeking him, their leader, to acquaint him with their decision. They will unite with him in his plans, and with him bear the responsibility, and share the consequences. Satan cast off his feelings of despair and weakness, and, as their leader, fortified himself to brave out the matter, and do all in his power to defy the authority of God and his Son. He acquainted them with his plans. If he should come boldly upon Adam and Eve and make complaints of God's own Son, they would not listen to him for a moment, but would be prepared for such an attack. Should he seek to intimidate them because of his power, so recently an angel in high authority, he could accomplish nothing. He decided that cunning and deceit would do what might or force could not.  {ST, January 16, 1879 par. 16}
[ST, January 16, 1879 par. 17]         God assembled the angelic host to take measures to avert the threatened evil. It was decided in Heaven's council for angels to visit Eden and warn Adam that he was in danger from the foe. Accordingly, two angels sped on their way to visit our first parents. The holy pair received them joyfully, expressing their gratitude to their Creator for surrounding them with such a profusion of his bounty. Everything lovely and attractive was theirs to enjoy, and everything seemed wisely adapted to their wants. Above all other blessings they prized the society of the Son of God and the heavenly angels; for at every visit they had much to relate to them, of their new discoveries of the beauties of nature in their Eden home; and they had questions to ask relative to many things which they could but imperfectly comprehend.  {ST, January 16, 1879 par. 17}
[ST, January 16, 1879 par. 18]         The angels graciously and lovingly gave them the desired information. They also gave them the sad history of Satan's rebellion and fall. They then distinctly informed them that the tree of knowledge was placed in the garden to be a pledge of their obedience and love to God; that the high and happy estate of the holy angels was to be retained upon condition of obedience; and that they were similarly situated--they could obey the law of God and be inexpressibly happy, or disobey, and lose their high estate, and be plunged into hopeless despair.  {ST, January 16, 1879 par. 18}
[ST, January 16, 1879 par. 19]         They told Adam and Eve that God would not compel them to obey--that he had not removed from them power to go contrary to his will; they were moral agents, free to obey or disobey. There was but one prohibition that God had as yet seen fit to lay upon them. If they should transgress the will of God, they would surely die. They told them also, that the most exalted angel, next in order to Christ, had refused obedience to the law of God which he had ordained to govern heavenly beings; that this rebellion had caused war in Heaven, and as the result the rebel leader and every angel who united with him in questioning the authority of the great Jehovah, had been driven out of Heaven; and that this fallen foe was now an enemy to all that concerned the interest of God and his dear Son.  {ST, January 16, 1879 par. 19}
[ST, January 16, 1879 par. 20]         They told them that Satan purposed to do them harm, and it was necessary for them to be guarded, for they might come in contact with the fallen foe; but he could not harm them while they yielded obedience to God's command; for, if necessary, every angel from Heaven would come to their help rather than that he should in any way do them harm. But if they disobeyed the command of God, then Satan would have power to ever annoy, perplex, and trouble them. If they remained steadfast against the first insinuations of Satan, they were as secure as the heavenly angels. But if they yielded to the tempter, He who spared not the exalted angels would not spare them. They must suffer the penalty of their transgression; for the law of God was as sacred as himself, and he required implicit obedience from all in Heaven and on earth.  {ST, January 16, 1879 par. 20}
[ST, January 16, 1879 par. 21]         The angels cautioned Eve not to separate from her husband in her employment; for she might be brought in contact with this fallen foe. If separated from each other, they would be in greater danger than if they were together. The angels charged them to follow closely the instructions which God had given them in reference to the tree of knowledge; for in perfect obedience they were safe, and the foe could then have no power to deceive them. God would not permit Satan to follow the holy pair with continual temptations. He could have access to them only at the tree of knowledge of good and evil.  {ST, January 16, 1879 par. 21}
[ST, January 16, 1879 par. 22]         Adam and Eve assured the angels that they would never transgress the express command of God; for it was their highest pleasure to do his will. The angels united with them in holy strains of harmonious music; and as their songs pealed forth from blissful Eden, Satan heard their joyful adoration of the Father and the Son. And as he heard it, his envy, hatred, and malignity increased, and he expressed to his followers his anxiety to incite Adam and Eve to disobedience, and at once bring down the wrath of God upon them, and change their songs of praise to hatred, and curses against their Maker.  {ST, January 16, 1879 par. 22}
[ST, January 16, 1879 par. 23]         Satan then assumed the form of a serpent, and entered Eden. The serpent was a beautiful creature, with wings; and while flying through the air, his appearance was bright, resembling burnished gold. He did not go upon the ground, but went from place to place through the air, and ate fruit like man. Satan entered into the serpent, who took his position in the tree of knowledge, and commenced leisurely eating of the fruit.  {ST, January 16, 1879 par. 23}
[ST, January 16, 1879 par. 24]         Eve, unconsciously at first, separated from her husband in her employment. When she became aware of the fact, she felt that there might be danger; but again she thought herself secure, even if she did not remain close by the side of her husband. She had wisdom and strength to know if evil came, and to meet it. This the angels had cautioned her not to do. Eve found herself gazing with mingled curiosity and admiration upon the fruit of the forbidden tree. She saw it was very lovely, and was reasoning with herself why God had so decidedly prohibited their eating it. Now was Satan's opportunity. He addressed her as though he was able to divine her thoughts, "Yea, hath God said, Ye shall not eat of every tree of the garden?" Thus, with soft and pleasant words, and with musical voice, he addressed the wondering Eve. She was startled to hear a serpent speak. He extolled her beauty and exceeding loveliness, which was not displeasing to Eve. But she was amazed, for she knew that to the serpent God had not given the power of speech.  {ST, January 16, 1879 par. 24}
[ST, January 16, 1879 par. 25]         Eve's curiosity was aroused. Instead of fleeing from the spot, she listened to hear a serpent talk. It did not occur to her mind that it might be that fallen foe, using the serpent as a medium. It was Satan that spoke, not the serpent. Eve was beguiled, flattered, infatuated. Had she met a commanding personage, possessing a form like the angels, and resembling them, she would have been upon her guard. But that strange voice should have driven her to her husband's side to inquire of him why another should thus freely address her. But she enters into a controversy with the serpent. She answers his question, "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." The serpent answers, "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."  {ST, January 16, 1879 par. 25}
[ST, January 16, 1879 par. 26]         Satan would convey the idea that by eating of the forbidden tree, they would receive a new and more noble kind of knowledge than they had hitherto attained. This has been his special work with great success ever since his fall, to lead men to pry into the secrets of the Almighty, and not to be satisfied with what God has revealed, and not careful to obey that which was commanded. He would lead them to disobey God's commands, and then make them believe that they are entering a wonderful field of knowledge. This is a miserable deception. They fail to understand what God has revealed, they disregard his explicit commandments, aspire after wisdom, independent of God, and seek to understand that which he has been pleased to withhold from mortals. They are elated with their ideas of progression, and charmed with their own vain philosophy; but they grope in midnight darkness relative to true knowledge. They are ever learning, and never able to come to the knowledge of the truth.  {ST, January 16, 1879 par. 26}
[ST, January 16, 1879 par. 27]         It was not the will of God that this sinless pair should have any knowledge of evil. He had freely given them the good, but withheld the evil. Eve thought the words of the serpent wise, and she received the broad assertion, "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,"--making God a liar. Satan boldly insinuates that God had deceived them to keep them from being exalted in knowledge equal with himself. God said, If ye eat "ye shall surely die." The serpent said, If ye eat "ye shall not surely die."  {ST, January 16, 1879 par. 27}
[ST, January 16, 1879 par. 28]         Satan assured Eve that as soon as she ate of the fruit she would receive a new and superior knowledge that would make her equal with God. He called her attention to himself. He ate freely of the tree and found it not only perfectly harmless, but delicious and exhilarating; and he told her that it was because of its wonderful properties to impart wisdom and power that God had prohibited them from tasting or even touching it; for he knew its wonderful qualities. The tempter stated that by eating of the fruit of the forbidden tree he had attained the power of speech. He intimated that God would not carry out his word. It was merely a threat to intimidate them and keep them from great good. He further told them that they could not die. Had they not eaten of the tree of life which perpetuates immortality? He said that God was deceiving them to keep them from a higher state of felicity and more exalted happiness.  {ST, January 16, 1879 par. 28}
[ST, January 16, 1879 par. 29]         Satan plucked the fruit and passed it to Eve. She took it in her hand. Now, said the tempter, you were prohibited from even touching it lest ye die. He told her that she would realize no more sense of evil and death in eating than in touching or handling the fruit. Eve was emboldened because she felt not the immediate signs of God's displeasure. She thought the words of the tempter wise and correct. She ate, and was delighted with the fruit. It seemed delicious to her taste, and she imagined that she realized in herself the wonderful effects of the fruit.  {ST, January 16, 1879 par. 29}
[ST, January 16, 1879 par. 30]         She then plucked the fruit for herself and ate, and imagined she felt the quickening power of a new and elevated existence as the result of the exhilarating influence of the forbidden fruit. She was in a state of strange and unnatural excitement as she sought her husband, with her hands filled with the forbidden fruit. She related to him the wise discourse of the serpent, and wished to conduct him at once to the tree of knowledge. She told him she had eaten of the fruit, and instead of feeling any sense of death, she realized a pleasing, exhilarating influence. As soon as Eve disobeyed, she became a powerful medium through which to occasion the fall of her husband.  {ST, January 16, 1879 par. 30}
[ST, January 16, 1879 par. 31]         A sadness came over the countenance of Adam. He appeared afraid and astonished. A struggle seemed to be going on in his mind. He told Eve that he was quite certain that this was the foe whom they had been warned against; and if so, she must die. She assured him she felt no ill effects, but rather a very pleasant influence, and entreated him to eat.                             (To be Continued.)                                                                   -    {ST, January 16, 1879 par. 31}
[ST, January 23, 1879 par. 1]      January 23, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                              Chapter Three--Concluded.                 The Fall of Satan. ［TITLE INCORRECT IN ORIGINAL.                         SHOULD BE THE TEMPTATION AND FALL.］                                                                   -                                  By Mrs. E. G. White.                                                                   -         Adam quite well understood that his companion had transgressed the only prohibition laid upon them as a test of their fidelity and love. Eve reasoned that the serpent said they should not surely die, and his words must be true, for she felt no signs of God's displeasure, but a pleasant influence, as she imagined the angels felt. Adam regretted that Eve had left his side; but now the deed was done. He must be separated from her whose society he had loved so well. How could he have it thus? His love for Eve was strong, and in utter discouragement he resolved to share her fate. He reasoned that Eve was a part of himself; and if she must die, he would die with her; for he could not bear the thought of separation from her. He did not think that God, who had created him a living, beautiful form out of the dust of the ground, and had given him Eve to be his companion, could supply her place. After all, might not the words of this wise serpent be correct? Eve was before him, just as lovely and beautiful, and apparently as innocent, as before this act of disobedience. She expressed greater, higher love for him than before her disobedience, as the effect of the fruit she had eaten. He saw in her no signs of death. She had told him of the happy influence of the fruit, of her ardent love for him, and he decided to brave the consequences. He seized the fruit and quickly ate it, and, like Eve, felt not immediately its ill effects.  {ST, January 23, 1879 par. 1}
[ST, January 23, 1879 par. 2]         Eve had thought herself capable of deciding between right and wrong. The flattering hope of entering a higher state of knowledge had led her to think that the serpent was her especial friend, possessing a great interest in her welfare. If she had sought her husband, and they had related to their Maker the words of the serpent, they would have been delivered at once from his artful temptation.  {ST, January 23, 1879 par. 2}
[ST, January 23, 1879 par. 3]          God instructed our first parents in regard to the tree of knowledge, and they were fully informed relative to the fall of Satan, and the danger of listening to his suggestions. God did not deprive them of the power of eating the forbidden fruit. He left them as free moral agents to believe his word, obey his commandments and live, or believe the tempter, disobey and perish. They both ate, and the great wisdom they obtained was the knowledge of sin, and a sense of guilt. The Lord would not have them investigate the fruit of the tree of knowledge, for then they would be exposed to Satan masked. He knew that they would be perfectly safe if they touched not the fruit.  {ST, January 23, 1879 par. 3}
[ST, January 23, 1879 par. 4]          Our first parents chose to believe the words, as they thought, of a serpent; yet he had given them no tokens of his love. He had done nothing for their happiness and benefit; while God had given them everything that was good for food, and pleasant to the sight. Everywhere the eye might rest was abundance and beauty; yet Eve was deceived by the serpent, to think that there was something withheld which would make them wise, even as God. Instead of believing and confiding in their Creator, she basely distrusted his goodness, and cherished the words of Satan.  {ST, January 23, 1879 par. 4}
[ST, January 23, 1879 par. 5]          After Adam's transgression he at first imagined himself rising to a new and higher existence. But soon the thought of his transgression terrified him. The air, that had been of a mild and even temperature, seemed to chill the guilty pair. They had a sense of sin, and felt a dread of the future, a sense of want, a nakedness of soul. The sweet love and peace seemed removed from them, and in their place a want of something came over them that they had never experienced before. They then for the first turned their attention to the external. They had not been clothed, but were draped in light as were the heavenly angels. This light which had enshrouded them departed. To relieve the sense of nakedness which they realized, their attention was directed to seek a covering for their forms; for how could they meet the eye of God and angels unclothed.  {ST, January 23, 1879 par. 5}
[ST, January 23, 1879 par. 6]          Their crime is now before them in its true light. Their transgression of God's express command assumes a clearer character. Adam censured Eve's folly in leaving his side, and being deceived by the serpent; but they both flattered themselves that God, who had given them everything to make them happy, might yet excuse their disobedience, because of his great love to them, and that their punishment would not be so dreadful after all.  {ST, January 23, 1879 par. 6}
[ST, January 23, 1879 par. 7]          Satan exulted in his success. He had tempted the woman to distrust God, to question his wisdom, and to seek to penetrate his all-wise plans. And through her he had also caused the overthrow of Adam, who, in consequence of his love for Eve, disobeyed the command of God, and fell with her.  {ST, January 23, 1879 par. 7}
[ST, January 23, 1879 par. 8]          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. The angels were grieved at the base ingratitude of man, in return for the rich blessings which God had bestowed upon him. A council was held to see 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 thus perpetuate a life of sin.  {ST, January 23, 1879 par. 8}
[ST, January 23, 1879 par. 9]         The Lord visited Adam and Eve, and made known to them the consequence of their disobedience. And as they hear God's majestic approach, they seek to hide themselves from inspection of him whom they delighted, while in their innocence and holiness, to meet. "And the Lord God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid because I was naked, and I hid myself. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?" This question was asked by the Lord, not because he needed information, but for the conviction of the guilty pair. Adam acknowledged his transgression, not because he was penitent for his great disobedience, but to cast reflection upon God. "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." The woman was then addressed: "What is this that thou hast done?" Eve answered, "The serpent beguiled me, and I did eat." The Lord then addressed the serpent" Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." As the serpent had been exalted above the beasts of the field, he should be degraded beneath them all, and be detested by man, inasmuch as he was the medium through which Satan acted. "And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread till thou return unto the ground."  {ST, January 23, 1879 par. 9}
[ST, January 23, 1879 par. 10]          God cursed the ground because of the sin of Adam and Eve in eating of the tree of knowledge, and declared, "In sorrow shalt thou eat of it all the days of thy life." He had apportioned them the good, but withheld the evil. Now he declares that they shall eat of it, that is, they shall be acquainted with evil, all the days of their life.  {ST, January 23, 1879 par. 10}
[ST, January 23, 1879 par. 11]          The race from that time forward was to be afflicted by Satan's temptations. A life of perpetual toil and anxiety was appointed unto Adam, instead of the happy, cheerful labor which he had hitherto enjoyed. They should be subject to disappointment, grief, and pain, and finally come to dissolution. They were made of the dust of the earth, and unto dust should they return.  {ST, January 23, 1879 par. 11}
[ST, January 23, 1879 par. 12]          Adam and Eve were informed that they must lose their Eden home. They had yielded to Satan's deception, and believed that God would lie. By their transgression they had opened a way for Satan to gain access to them more readily, and it was not safe for them to remain in the garden of Eden, lest in their state of sin they gain access to the tree of life, and perpetuate a life of sin. They entreated to be permitted to remain, although they acknowledged that they had forfeited all right to blissful Eden. They promised that they would in the future yield implicit obedience to God. They were informed that in their fall from innocence to guilt, they had gained no strength, but great weakness. They had not preserved their integrity while they were in a state of holy, happy innocence, and they would have far less strength to remain true and loyal in a state of conscious guilt. At these words the unhappy pair were filled with keenest anguish and remorse. They now realized that the penalty of sin was death.  {ST, January 23, 1879 par. 12}
[ST, January 23, 1879 par. 13]          It was 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 perpetuate a life of sin. But holy angels were immediately commissioned to guard the way to the tree of life. Around these angels flashed beams of light on every side, which had the appearance of glittering swords.  {ST, January 23, 1879 par. 13}
[ST, January 23, 1879 par. 14]          Many regard the punishment of Adam's transgression as too severe a penalty for so small a sin. The enemy of all righteousness has blinded the eyes of sinners, so that sin does not appear sinful. Their standard of what constitutes sin is vastly different from God's standard. Should those who regard Adam's sin as a matter of very small consequence look a little deeper, they would see the great mercy of God in giving Adam the smallest possible test. It could scarcely be called a self-denial on his part to refrain from partaking of the fruit of the tree of knowledge, for he already had everything necessary to supply his wants. A compassionate God gave no severe test, no strong temptation that would tax human endurance beyond the power to resist. The fruit itself was harmless. If God had not forbidden Adam and Eve to partake of the fruit of the tree of knowledge, their action in taking it would not have been sinful. Up to the moment of God's prohibition, Adam might have eaten of the fruit of that tree without realizing any harm. But after God had said, Thou shalt not eat, the act became a crime of great magnitude. Adam had disobeyed God. In this was his sin. The very fact that Adam's trial was small, made his sin exceeding great. God tested him in that which was least, to prove him; and with the prohibition he stated that the punishment consequent upon his disobedience would be death. If Adam could not bear this smallest of tests to prove his loyalty, he surely could not have endured a stronger trial had he been taken into closer relationship with God, to bear higher responsibilities. He evidenced that God could not trust him; should he be exposed to Satan's more determined attacks, he would signally fail.  {ST, January 23, 1879 par. 14}
[ST, January 23, 1879 par. 15]          God created man in his own image, after his likeness, free from sin, and with organs well developed. The earth was to be populated with intelligent beings who were only a little lower than the angels. But God would first prove the holy pair, and test their obedience; for he would not have a world filled with beings who would disregard his laws. Adam did the worst thing he could do under the circumstances. In doing that which God had expressly forbidden he set his will against the will of God, thus waging war with his requirements. The pen of inspiration has with accuracy traced the history of our first parents' sin and fall, that all generations may be warned not to follow Adam's example, in the slightest disregard of God's requirements. Had the test been in regard to larger matters, men might have excused the sin of disobedience in what they call smaller things. But God made the test with Adam upon things that are least, to show man that the slightest disobedience to his requirements is sin in every sense of the word. God, the Governor of the universe, has made all things subject to law; things apparently insignificant, and things of the greatest magnitude, are all governed by laws adapted to their natures. Nothing that God has made has been forgotten or left to blind chance. To man, as being endowed with reasoning powers and conscience, God's moral law is given to control his actions. Man is not compelled to obey. He may defy God's law, as did Adam, and take the fearful consequences; or by living in harmony with that law he may reap the rewards of obedience.  {ST, January 23, 1879 par. 15}
[ST, January 23, 1879 par. 16]          Ministers of our time give from their pulpits license to sin, in saying to the sinner, that the law of God is not binding upon man, and that it is impossible for him to keep it. It was then impossible for Adam to keep God's law, and why should the punishment of transgression have fallen upon him? The very fact that disobedience to God in one of the smallest requirements brought such woe to our world shows that any disregard of his law will surely be followed by the penalty, which is death. Ministers who make war upon the law of God, are gathering in their garments the blood of souls. They are working in harmony with the great rebel.                                                                   -    {ST, January 23, 1879 par. 16}
[ST, January 30, 1879 par. 1]         January 30, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                    Chapter Four.                          The Plan of Salvation.                                                                   -                                By Mrs. E. G. White.                                                                   -         Sorrow filled Heaven, as it was realized that man was lost, and the 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. The heart of the Son of God was touched with pity for the lost race. Upon his lovely countenance rested an expression of sympathy and sorrow. Soon he approached the exceeding bright light which enshrouded the Father, and he seemed to engage in close converse with him. The anxiety of the angels was intense while Jesus thus communed with his Father. Three times he was shut in by the cloud of glory; the third time he came forth his countenance was calm, free from all perplexity and trouble, 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, and 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, man could again have the favor of God, and be brought into the beautiful garden, and eat of the fruit of the tree of life.  {ST, January 30, 1879 par. 1}
[ST, January 30, 1879 par. 2]         At first the angels could not rejoice, for their Commander concealed nothing from them, but opened before them the plan of salvation. He 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 He would leave all his glory in Heaven, appear upon earth as a man, become acquainted by his own experience with the various temptations with which man would be beset; and, finally, after his mission as a teacher should be accomplished, he would be delivered into the hands of men, and after enduring almost every cruelty and suffering, that Satan and his angels could inspire wicked men to inflict, he would die the cruelest of deaths, hung up between the heavens and the earth as a guilty sinner. And not merely would he suffer bodily pain, but mental agony. The weight of the sins of the whole world would be upon him. He told them also that after his death he would rise again the third day, and ascend to his Father to intercede for wayward, guilty man.  {ST, January 30, 1879 par. 2}
[ST, January 30, 1879 par. 3]          The angels prostrated themselves before their beloved Commander, and offered to give their lives. Jesus told them the transgression was so great that the life of an angel could not pay the debt; his life alone could be accepted by his Father as a ransom for man. But the work of the angels was assigned them, to descend with strengthening balm from glory to soothe the Son of God in his sufferings, and to minister unto him. Also, their work would be to guard the subjects of grace from the evil angels, and the darkness constantly thrown around them by Satan.  {ST, January 30, 1879 par. 3}
[ST, January 30, 1879 par. 4]          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 ever dwell with him; and that by his death he should ransom many, and finally 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 should possess it forever and ever. Satan and sinners should be destroyed, never more to disturb Heaven, or those who should inherit the new earth. Jesus bade the heavenly host be reconciled to the plan that his Father had accepted, and rejoice that fallen man could be exalted again, through his death, to obtain favor with God and enjoy Heaven.  {ST, January 30, 1879 par. 4}
[ST, January 30, 1879 par. 5]          Then joy inexpressible filled Heaven, and the heavenly host sung a song of praise and adoration. They touched their harps and sung 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 redeem the fallen race.  {ST, January 30, 1879 par. 5}
[ST, January 30, 1879 par. 6]          The Father did not yield up his dearly beloved Son without a struggle, whether to let guilty man perish or to give his Son to die for the lost race. It was impossible for God to change his law, or give up the smallest part of its claims, in order to save man; therefore he suffered his Son to die for man's transgression.  {ST, January 30, 1879 par. 6}
[ST, January 30, 1879 par. 7]          When the plan of salvation was revealed, Satan 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.  {ST, January 30, 1879 par. 7}
[ST, January 30, 1879 par. 8]          In humility and inexpressible sadness, Adam and Eve left the lovely garden wherein they had been so happy until they disobeyed the command of God. The atmosphere was changed. It was no longer unvarying as before the transgression. God clothed them with coats of skins to protect them from the sense of chilliness and then of heat to which they were exposed.  {ST, January 30, 1879 par. 8}
[ST, January 30, 1879 par. 9]          Angels of God were commissioned to visit the fallen pair and inform them that, although they could no longer retain possession of their holy estate, their Eden home, because of their transgression of the law of God, their case was not altogether hopeless. The Son of God had been moved with pity as he viewed their hopeless condition, and had volunteered to take upon himself the punishment due to them, and die for them that they might yet live, through faith in the atonement which Christ proposed to make. A door of hope was opened, that man, notwithstanding his great sin, might not be under the absolute control of Satan. Probation would be granted him in which, through a life of repentance, and faith in the atonement of the Son of God, he might be redeemed from his transgression of the Father's law, and thus be elevated to a position where his efforts to keep that law could be accepted.  {ST, January 30, 1879 par. 9}
[ST, January 30, 1879 par. 10]          The angels related to them the grief that was felt in Heaven, as it was announced that they had transgressed the law of God, which had made it expedient for Christ to make the great sacrifice of his own precious life.  {ST, January 30, 1879 par. 10}
[ST, January 30, 1879 par. 11]          When Adam and Eve realized how exalted and sacred was the law of God, the transgression of which made so costly a sacrifice necessary to save them from utter ruin, they pleaded that they and their posterity might endure the penalty of their transgression, rather than that the beloved Son of God should make this great sacrifice. The anguish of Adam was increased. He saw that his sins were of so great magnitude as to involve fearful consequences. And must it be that Heaven's honored Commander, who had walked with him and talked with him while in his holy innocence, whom angels worshiped, must be brought down from his exalted position to die because of man's transgression.  {ST, January 30, 1879 par. 11}
[ST, January 30, 1879 par. 12]          Adam was informed that an angel's life could not pay the debt. The law of Jehovah, the foundation of his government in Heaven and upon earth, was as sacred as its divine Author; and for this reason the life of an angel could not be accepted of God as a sacrifice for its transgression. His law was of more importance in his sight than the holy angels around his throne. The Father could not change nor abolish one precept of his law to meet man in his fallen condition. But the Son of God, who had in unison with the Father created man, could make an atonement for man acceptable to God, by giving his life a sacrifice, and bearing the wrath of his Father. As Adam's transgression had brought death and wretchedness upon the race, life and immortality would be brought to light through the sacrifice of Jesus Christ, a sacrifice of such infinite value as to make a man who should avail himself of it more precious than fine gold, even a man than the golden wedge of Ophir.  {ST, January 30, 1879 par. 12}
[ST, January 30, 1879 par. 13]          To Adam were revealed future, important events, from his expulsion from Eden, to the flood, and onward to the first advent of Christ upon the earth. His love for Adam and his posterity would lead the Son of God to condescend to take human nature, and thus elevate, through his own humiliation, all who would believe on him. Such a sacrifice was of sufficient value to save the whole world; but only a few would avail themselves of the salvation thus brought to them.  {ST, January 30, 1879 par. 13}
[ST, January 30, 1879 par. 14]          The many would not comply with the conditions. They would prefer sin, transgression of the law of God, rather than repentance and obedience, relying by faith upon the merit of the sacrifice offered.  {ST, January 30, 1879 par. 14}
[ST, January 30, 1879 par. 15]          Adam was carried down through successive generations, and shown the increase of crime, of guilt and defilement, because man would yield to his naturally strong inclinations to transgress the holy law of God. He saw the curse of God resting more and more heavily upon the human race, upon the cattle, and upon the earth, because of man's continued transgression. He saw that iniquity and violence would steadily increase; yet amid all the tide of human misery and woe, there would ever be a few who would preserve the knowledge of God, and would remain unsullied amid the prevailing moral degeneracy. Adam was made to comprehend what sin is--the transgression of the law. He was shown that moral, mental, and physical degeneracy would result to the race, from transgression, until the world would be filled with human misery of every type.  {ST, January 30, 1879 par. 15}
[ST, January 30, 1879 par. 16]          The days of man have been shortened by his own course of sin in transgressing the righteous law of God. The race has so greatly depreciated as to become almost worthless. Because of the indulgence of the carnal mind, they are generally incapable of appreciating the mystery of Calvary, the grand and elevated facts of the atonement and the plan of salvation. Yet, notwithstanding the weakness, and enfeebled mental, moral, and physical powers to the human race, Christ, true to the purpose for which he left Heaven, continues his interest in the feeble, depreciated, degenerate specimens of humanity, and invites them to hide their weakness and great deficiencies in him. If they will come unto him, he will supply all their needs.  {ST, January 30, 1879 par. 16}
[ST, January 30, 1879 par. 17]          When Adam, according to God's special directions, made as offering for sin, it was to him a most painful ceremony. His hand must be raised to take life, which God alone could give. It was the first time he had witnessed death. As he looked upon the bleeding victim, writhing in the agonies of death, he was to look forward by faith to the Son of God, whom the victim prefigured, who was to die man's sacrifice.  {ST, January 30, 1879 par. 17}
[ST, January 30, 1879 par. 18]          This ceremonial offering, ordained of God, was to be to Adam a perpetual reminder of his guilt, and also a penitential acknowledgment of his sin. This act of taking life gave him a deeper and more perfect sense of his transgression, which nothing less than the death of God's dear Son could expiate. Adam marveled at the infinite goodness and matchless love which would give such a ransom to save the guilty. As he was slaying the innocent victim, it seemed to him that he was shedding the blood of the Son of God by his own hand. He knew that if he had remained steadfast to God, and true to his holy law, there would have been no death of beast nor of man. Yet in the sacrificial offerings, pointing to the great and perfect offering of God's dear Son, there appeared a star of hope to illuminate the dark and terrible future, and relieve it of its utter hopelessness and ruin.  {ST, January 30, 1879 par. 18}
[ST, January 30, 1879 par. 19]          In the beginning, the head of each family was considered ruler and priest of his own household. Afterward, as the race multiplied upon the earth, men of divine appointment performed this solemn worship of sacrifice for the people. The blood of beasts was to be associated in the minds of sinners with the blood of the Son of God. The death of the victim was to evidence to all that the penalty of sin was death. By the act of sacrifice, the sinner acknowledged his guilt, and manifested his faith, looking forward to the great and perfect sacrifice of the Son of God, which the offering of beasts prefigured. Without the atonement of the Son of God there could have been no communication of blessing or salvation from God to man. God was jealous for the honor of his law. The transgression of that law had caused a fearful separation between God and man. To Adam in his innocence was granted communion, direct, free, and happy, with his Maker. After his transgression, God would communicate to man only through Christ and angels.                                                                   -    {ST, January 30, 1879 par. 19}
[ST, February 6, 1879 par. 1]         February 6, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                      Chapter Five,                                  Cain and Abel.                                                                   -                                   By Mrs. E. G. White                                                                   -         Cain and Abel, the sons of Adam, were very unlike in character. Both acknowledged God, both professed to worship him; but while Abel loved and feared God, Cain cherished rebellious feelings, and murmured against him because of the sentence pronounced upon Adam, and because the ground was cursed for his sin. These brothers had been instructed in regard to the provision for the salvation of the human race. They were required to carry out a system of humble obedience, showing their reverence for God, and their entire dependence upon the promised Redeemer by slaying the firstlings of the flock, and in the most solemn manner presenting them, with the blood, as an offering to God. Thus they were ever to keep before their minds the consequences of transgression, and the promise of a Redeemer to come.  {ST, February 6, 1879 par. 1}
[ST, February 6, 1879 par. 2]         God had made known to Adam that without the shedding of blood there could be no remission of sin. But Cain was unwilling to follow strictly the plan of obedience, to procure a lamb and offer it with the fruit of the earth. He brought only an offering of the fruit, thus disregarding the requirement of God. And he was not even particular to bring the best of the fruits. Abel advised his brother not to come before the Lord without the blood of a sacrifice; but Cain, being the eldest, would not listen to him. He despised his counsel, and with murmuring and infidelity in his heart with regard to the promised Sacrifice, and the necessity of the sacrificial offerings, he presented his gift.  {ST, February 6, 1879 par. 2}
[ST, February 6, 1879 par. 3]          Abel brought of the firstlings of the flock, as God had commanded, and with full faith in the Messiah to come he presented the offering. God had respect unto this sacrifice, and fire came down from Heaven and consumed it. But Cain saw no manifestation that his offering was accepted.  {ST, February 6, 1879 par. 3}
[ST, February 6, 1879 par. 4]          Abel came in God's appointed way, while Cain followed the promptings of his own heart, in opposition to the command of God. "By faith, Abel offered unto God a more excellent sacrifice than Cain." As Abel looked upon the expiring victim he was impressed with the painful fact that the wages of sin is death. He saw that it was transgression of God's law which had separated man from his Creator, and that the sacrifice of life alone could meet the claims of the broken law. Through the dying struggles and streaming blood of the victim, he saw by faith the Son of God dying for the guilty race.  {ST, February 6, 1879 par. 4}
[ST, February 6, 1879 par. 5]          An important lesson may be learned from the history of the offerings of Cain and Abel. The claims of infinite justice, and the demands of God's law, can be met only by the atoning sacrifice of Christ. The most costly offering that man may bring to God, the fruit of his toil, his physical and intellectual acquirements, already belong to his Creator. Man has nothing which he has not received. Neither material wealth nor intellectual greatness will atone for the sin of the soul. Cain scorned the idea that it was necessary to come to God with an offering of blood. In the same spirit many in our day refuse to believe that the blood of Christ was shed as a sacrifice for the sins of men. Although Cain chose to disregard the command of God, he brought his offering with great confidence. He looked upon it as the fruit of his own labor, and hence as belonging to himself; and in presenting it to God he felt that he was placing his Creator under obligations to him. The popular religion of the day virtually teaches the same thing, that men may by their good works merit the blessing of God. Many feel that it is a condescension on their part to make a profession of religion; and that in so doing they are conferring a favor upon God. And there are multitudes who have no desire to come to God's terms, but who make terms for themselves, and expect God to accept them. Such a religion is of the same character as that of Cain. The great question should be, What can I do to meet the approval of God? not, How can I best please myself?  {ST, February 6, 1879 par. 5}
[ST, February 6, 1879 par. 6]          Abel trusted wholly in the merits of the atoning sacrifice of Christ. It was this faith that connected him with God. The promise of a Redeemer was dimly understood; but the sacrificial offerings cast light upon the promise. Cain had the same opportunity of learning and accepting these truths as had Abel. God did not accept one and reject the other without sufficient reason. Abel believed and obeyed; Cain doubted and rebelled. God is no respecter of persons, yet he will reward the obedient, and punish the disobedient.  {ST, February 6, 1879 par. 6}
[ST, February 6, 1879 par. 7]          When Cain saw that his offering was not accepted, he was very angry with the Lord, and with his brother. But God, in his infinite mercy, condescended to send an angel to Cain, to converse with him. The angel inquired the reason of his anger, and informed him that if he would follow the directions which God had given he would respect his offering. But if he would not humbly submit to God's arrangements, and believe and obey him, his offering could not be accepted.  {ST, February 6, 1879 par. 7}
[ST, February 6, 1879 par. 8]          There had been no injustice on the part of God, and no partiality shown to Abel; if he would do well he would be accepted of God, and his brother should listen to him, and he should take the lead, because he was the eldest. But even after being thus faithfully instructed, Cain did not repent. Instead of censuring and abhorring himself for his unbelief, he still complained of the injustice and partiality of God. And in his jealousy and hatred he contended with Abel, and reproached him. Abel meekly pointed out his brother's error, and endeavored to convince him that the wrong was in himself. But Cain hated his brother from the moment that God manifested to him the tokens of his acceptance. Abel sought to appease his wrath by pointing to the compassion of God in saving the lives of their parents, when he might have brought upon them immediate death. He told Cain that God loved them, or he would not have given his Son, innocent and holy, to suffer the wrath which man by his disobedience deserved to bear. While Abel justified the plan of God, Cain became enraged, and his anger increased and burned against Abel because he would not join him in his rebellion, until in his rage he slew him.  {ST, February 6, 1879 par. 8}
[ST, February 6, 1879 par. 9]          God inquired of Cain for his brother, and he attempted to conceal his guilt by uttering a falsehood: "I know not; am I my brother's keeper?" God informed Cain that he knew in regard to his sin,--that he was acquainted with his every act, and even the thoughts of his heart, and said to him, "Thy brother's blood crieth unto me from the ground. And now art thou cursed from the earth which hath opened her mouth to receive thy brother's blood from thy hand. When thou tillest the ground, it shall not henceforth yield unto thee her strength. A fugitive and a vagabond shalt thou be in the earth." The curse at first pronounced upon the earth had been felt but lightly; but now a double curse rested upon it.  {ST, February 6, 1879 par. 9}
[ST, February 6, 1879 par. 10]          Cain and Abel represent the two classes, the righteous and the wicked, the believers and unbelievers, which should exist from the fall of man to the second coming of Christ. Cain slaying his brother Abel, represents the wicked who will be envious of the righteous, and will hate them because they are better than themselves. They will be jealous of the righteous, and will persecute and put them to death because their right-doing condemns their sinful course.  {ST, February 6, 1879 par. 10}
[ST, February 6, 1879 par. 11]          Adam's life was one of sorrow, humility, and continual repentance. As he taught his children and grand-children the fear of the Lord, he was often bitterly reproached for the sin which had resulted in so much misery to his posterity. When he left beautiful Eden, the thought that he must die thrilled him with horror. He looked upon death as a dreadful calamity. He was first made acquainted with the terrible reality of death in the human family by his own son Cain slaying his brother Abel. Filled with the bitterest remorse for his own transgression, deprived of his son Abel, and looking upon Cain as his murderer, and knowing the curse which God had pronounced upon him, Adam's heart was bowed down with grief. Most bitterly did he reproach himself for his first great transgression. He entreated pardon from God through the promised Sacrifice. Deeply had he felt the wrath of God for his crime committed in Paradise. He witnessed the general corruption which finally provoked God to destroy the inhabitants of the earth by a flood. Though the sentence of death pronounced upon him by his Maker at first appeared so terrible to him, yet after he had lived some hundreds of years, it looked just and merciful in God, thus to bring to an end a miserable life.  {ST, February 6, 1879 par. 11}
[ST, February 6, 1879 par. 12]          As Adam witnessed the first signs of decay in the falling leaf and in the drooping flowers, he mourned more deeply than men now mourn over their dead. The dying flowers were not so great a cause of grief, because they were more tender and delicate; but when the tall stately trees cast off their leaves to decay, it presented before him the general dissolution of beautiful nature, which God had created for the especial benefit of man.  {ST, February 6, 1879 par. 12}
[ST, February 6, 1879 par. 13]          To his children, and to their children, to the ninth generation, Adam delineated the perfections of his Eden home; and also his fall and its dreadful results, and the load of grief brought upon him on account of the rupture in his family, which ended in the death of Abel. He related to them the sufferings which God had brought him through to teach him the necessity of strictly adhering to his law. He declared to them that sin would be punished, in whatever form it existed; and he entreated them to obey God, who would deal mercifully with them if they should love and fear him.  {ST, February 6, 1879 par. 13}
[ST, February 6, 1879 par. 14]          Adam was commanded to teach his descendants the fear of the Lord, and, by his example of humble obedience, lead them to highly regard the offerings which typified a Saviour to come. Adam carefully treasured what God had revealed to him, and handed it down by word of mouth to his children and children's children. By this means the knowledge of God was preserved.  {ST, February 6, 1879 par. 14}
[ST, February 6, 1879 par. 15]          The Sabbath was instituted in Eden and observed by our first parents before the fall. Because Adam and Eve disobeyed God's command, and ate of the forbidden fruit, they were expelled from Eden; but they observed the Sabbath after their fall. They had experienced the bitter fruits of disobedience, and learned what every one who tramples upon God's commands will sooner or later learn, that God means just what he says, and that he will surely punish the transgressor. Those who venture to lightly esteem the day upon which Jehovah rested, the day which he sanctified and blessed, the day which he has commanded to be kept holy, will yet know that all the precepts of his law are alike sacred, and that death is the penalty of the transgression.  {ST, February 6, 1879 par. 15}
[ST, February 6, 1879 par. 16]          On account of the special honors which God had conferred upon the seventh day, he required his people to number by sevens, lest they should forget their Creator who made the heavens and the earth in six days and rested on the seventh. The descendants of Cain were not careful to respect the day upon which God had rested. They chose their own time for labor and for rest, regardless of Jehovah's special command. There were two distinct classes upon the earth. One class were in open rebellion against God's law, while the other obeyed his commandments, and revered his Sabbath.                                                                   -    {ST, February 6, 1879 par. 16}
[ST, February 13, 1879 par. 1]       February 13, 1879 Texas.  -      ［THE FOLLOWING IS AN EXTRACT FROM A PRIVATE LETTER DATED FEB. 3. L. M. H.］          Since coming to Denison, Texas, our time has been occupied mostly in writing, yet we have held some meetings. By invitation we held a meeting in the Shilo school house about four miles from where we live. Some individuals attending this meeting urged us to give an appointment for Cherry Mound, a place about five miles from Shilo. We gave an appointment, and one week ago last Sunday we spoke to a house full and nearly as many more who could not find room in the house. We had freedom in speaking to our intelligent and interested audience. Here we were urged to leave an appointment for the next Sunday and also to give an appointment for Hebron, three miles from Cherry Mound, which requests we complied with. After this meeting closed we rode five miles to fill our appointment at Shilo. My husband spoke to a good audience upon the words of Paul to Timothy, "Preach the word," contrasting the pure Bible teachings with fables taught from the pulpit in this time.  {ST, February 13, 1879 par. 1}
[ST, February 13, 1879 par. 2]         Last Sunday we rode over bad roads to Cherry Mound, to fill our appointment there at 11 o'clock. When we arrived, found the people waiting, and ready to hear the words of truth. The house was literally packed. I had barely standing room. Many were standing by the door and windows. Hymns were sung from Song Anchor, which interested the audience. I had freedom in speaking. After the close of this meeting we partook of our lunch, then rode on to Hebron to fill our appointment at 3 P. M. The people here had had preaching in the forenoon and we did not expect many would be out to hear us. Yet they came, gentlemen and ladies, on horseback, and whole families in lumber wagons, and the house was well filled. As we looked over the sparsely settled country on our way to the place we queried where the people would come from to make a congregation. But about one hundred and sixty came together. My husband addressed them while they listened with eager attention. I spoke about thirty minutes with great freedom; many were in tears. As soon as the meeting closed persons from different points came to us and urged us to hold meetings with them. We distributed tracts and papers to eager hands; and left appointments for Cherry Mound and Hebron.  {ST, February 13, 1879 par. 2}
[ST, February 13, 1879 par. 3]          Here in the State of Texas is a large field for missionary labor. The most of these to whom we have spoken in these country towns have never heard of a Seventh-day Adventist. At Cherry Mound they had no meeting for months, and meetings are but seldom held in any of these places. We feel our hearts melt with pity as we see the ignorance prevailing in regard to Bible truth and a religious life. The people pay but little attention to the prosy sermons to which they listen occasionally.  {ST, February 13, 1879 par. 3}
[ST, February 13, 1879 par. 4]          Laborers are needed in this field; God-fearing, self-denying laborers. Souls are starving for the word of life. Some who have once enjoyed the love of God, who have been members of different churches in the North, but have long been without a shepherd, are anxious to learn the way of salvation more perfectly. And others who have made no profession of religion, listen just as eagerly.  {ST, February 13, 1879 par. 4}
[ST, February 13, 1879 par. 5]          Strong tea and coffee and swine's flesh are used in great quantities here, and as the result sickness prevails. I believe many would make determined efforts to change their habits of life if they had the light upon health reform. Where are the patient missionaries for God, who will let their light shine forth to this people? "The common people heard him gladly." Thus we find it. We mean to do all we can here in Texas. Sow beside all waters. The seed may spring up and bear fruit to the glory of God.                                                                  E. G. White.                                                                   -    {ST, February 13, 1879 par. 5}
[ST, February 20, 1879 par. 1]       February 20, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                    Chapter Six.                               Seth and Enoch.                                                                   -                                 By Mrs. E. G. White.                                                                   -         Seth was a worthy character, and was to take the place of Abel in right-doing. Yet he was a son of Adam, like sinful Cain, and inherited from the nature of Adam no more natural goodness than did Cain. He was born in sin, but by the grace of God, in receiving the faithful instruction of his father Adam, he honored the Lord in doing his will. He separated himself from the corrupt descendants of Cain, and labored, as Abel would have done had he lived, to turn the minds of sinful men to revere and obey God.  {ST, February 20, 1879 par. 1}
[ST, February 20, 1879 par. 2]         Enoch learned from the lips of Adam the painful story of the fall, and the precious story of God's condescending grace in the gift of his Son as the world's Redeemer. He believed and relied upon the promise given. Enoch was a holy man. He served God with singleness of heart. He realized the corruptions of the human family, and separated himself from the descendants of Cain, and reproved them for their great wickedness. There were those upon the earth who acknowledged God, who feared and worshiped him. Yet righteous Enoch was so distressed with the increasing wickedness of the ungodly that he would not daily associate with them, fearing that he should be affected by their infidelity, and that he might not ever regard God with that holy reverence which was due his exalted character. His soul was vexed as he daily beheld them trampling upon the authority of God. He chose to be separate from them, and spent much of his time in solitude, giving himself to reflection and prayer. He waited before God, and prayed to know his will more perfectly, that he might perform it. God communed with Enoch through his angels, and gave him divine instruction. He made known to him that he would not always bear with man in his rebellion--that it was his purpose to destroy the sinful race by bringing a flood of waters upon the earth.  {ST, February 20, 1879 par. 2}
[ST, February 20, 1879 par. 3]          The beautiful garden of Eden, from which our first parents had been driven, remained until God determined to destroy the earth by a flood. The Lord had planted that garden, and especially blessed it; and in his wonderful providence he withdrew it from the earth, and will return it again, more gloriously adorned than before it was removed. God purposed to preserve a specimen of his perfect work of creation free from the curse which sin had brought upon the earth.  {ST, February 20, 1879 par. 3}
[ST, February 20, 1879 par. 4]          The Lord opened more fully to Enoch the plan of salvation, and by the spirit of prophecy carried him down through the generations which should live after the flood, and showed him the great events connected with the second coming of Christ and the end of the world.  {ST, February 20, 1879 par. 4}
[ST, February 20, 1879 par. 5]          Enoch was troubled in regard to the dead. It seemed to him that the righteous and the wicked would go to the dust together, and that would be their end. He could not see the life of the just beyond the grave. In prophetic vision he was instructed in regard to the Son of God, who was to die man's sacrifice, and was shown the coming of Christ in the clouds of heaven, attended by the angelic host, to give life to the righteous dead, and ransom them from their graves. He also saw the corrupt state of the world at the time when Christ should appear the second time--that there would be a boastful, presumptuous, self-willed generation arrayed in rebellion against the law of God, denying the only Lord God and our Lord Jesus Christ, trampling upon his blood, and despising his atonement. He saw the righteous crowned with glory and honor, while the wicked were separated from the presence of the Lord, and consumed with fire.  {ST, February 20, 1879 par. 5}
[ST, February 20, 1879 par. 6]          Enoch faithfully rehearsed to the people all that had been revealed to him by the spirit of prophecy. Some believed his words, and turned from their wickedness to fear and worship God. Such often sought Enoch in his places of retreat, and he instructed them, and prayed for them that God would give them a knowledge of his will. He finally chose certain periods for retirement, and would not suffer the people to find him, for they interrupted his holy meditations and communion with God. He did not exclude himself at all times from the society of those who loved him and listened to his words of wisdom; neither did he separate himself wholly from the corrupt. He met with the righteous and the wicked at stated times, and labored to turn the ungodly from their evil course, and instruct them in the fear of God, while he taught those who had the knowledge of God to serve him more perfectly. He would remain with them as long as he could benefit them by his godly conversation and holy example, and then would withdraw himself for a season from all society--from the just, the scoffing and idolatrous, to remain in solitude, hungering and thirsting for communion with God, and that divine knowledge which he alone could give him.  {ST, February 20, 1879 par. 6}
[ST, February 20, 1879 par. 7]          Enoch continued to grow more heavenly while communing with God. His face was radiant with a holy light which would remain upon his countenance while instructing those who would hear his words of wisdom. His dignified appearance struck the people with awe. The Lord loved Enoch, because he steadfastly followed him, and abhorred iniquity, and earnestly sought a more perfect knowledge of his will, that he might perform it. He yearned to unite himself still more closely to God, whom he feared, reverenced, and adored. The Lord would not permit Enoch to die like other men, but sent his angels to take him to Heaven without seeing death. In the presence of the righteous and the wicked, Enoch was removed from them. Those who loved him thought that God might have left him in some of his places of retirement; but after seeking diligently, and being unable to find him, they reported that he was not, for God took him.  {ST, February 20, 1879 par. 7}
[ST, February 20, 1879 par. 8]          By the blessings and honors which he bestowed upon Enoch, the Lord teaches a lesson of the greatest importance, that all will be rewarded, who by faith rely upon the promised Sacrifice, and faithfully obey God's commandments. Here, again, two classes are represented which were to exist until the second coming of Christ--the righteous and the wicked, the loyal and the rebellious. God will remember the righteous, who fear him. On account of his dear Son, he will respect and honor them, and give them everlasting life. But the wicked, who trample upon his authority, he will destroy from the earth, and they will be as though they had not been.  {ST, February 20, 1879 par. 8}
[ST, February 20, 1879 par. 9]          After Adam's fall from a state of perfect happiness to a condition of sin and misery, there was danger that man would become discouraged, and inquire, "What profit is it that we have kept his ordinances, and that we have walked mournfully before the Lord," since a heavy curse is resting upon the human race, and death is the portion of us all? But the instructions which God gave to Adam, and which were repeated by Seth, and fully exemplified by Enoch, cleared away the gloom and darkness, and gave hope to man, that as through Adam came death, through Jesus, the promised Redeemer, would come life and immortality.  {ST, February 20, 1879 par. 9}
[ST, February 20, 1879 par. 10]          In the case of Enoch, the desponding faithful were taught that, while living among a corrupt and sinful people, who were in open and daring rebellion against their Creator, if they would obey him, and have faith in the promised Redeemer, they would work righteousness like the faithful Enoch, be accepted of God, and finally exalted to his heavenly throne.  {ST, February 20, 1879 par. 10}
[ST, February 20, 1879 par. 11]          Enoch, separating himself from the world, and spending much of his time in prayer and in communion with God, represents God's loyal people in the last days, who will be separate from the world. Unrighteousness will prevail to a dreadful extent upon the earth. Men will give themselves up to follow every imagination of their corrupt hearts, and carry out their deceptive philosophy, and rebel against the authority of high Heaven.  {ST, February 20, 1879 par. 11}
[ST, February 20, 1879 par. 12]          God's people will separate themselves from the unrighteous practices of those around them, and will seek for purity of thought, and holy conformity to his will, until his divine image will be reflected in them. Like Enoch, they will be fitting for translation to Heaven. While they endeavor to instruct and warn the world, they will not conform to the spirit and customs of unbelievers, but will condemn them by their holy conversation and godly example. Enoch's translation to Heaven just before the destruction of the world by a flood, represents the translation of all the living righteous from the earth previous to its destruction by fire. The saints will be glorified in the presence of those who have hated them for their loyal obedience to God's righteous commandments.  {ST, February 20, 1879 par. 12}
[ST, February 20, 1879 par. 13]          Enoch instructed his family in regard to the flood. Methuselah, the son of Enoch, listened to the preaching of his grandson Noah, who faithfully warned the inhabitants of the old world that a flood of waters was coming upon the earth. Methuselah and his sons and his grandsons lived in the time of the building of the ark. They, with some others, received instruction from Noah, and assisted him in his work.  {ST, February 20, 1879 par. 13}
[ST, February 20, 1879 par. 14]          Seth was one of more noble stature than Cain or Abel, and resembled Adam more than did any of his other sons. The descendants of Seth separated themselves from the wicked descendants of Cain. They cherished the knowledge of God's will, while the ungodly race of Cain had no respect for God and his sacred commandments. But when men multiplied upon the earth, the children of Seth saw that the daughters of the descendants of Cain were very beautiful, and they departed from God and displeased him by taking wives as they chose of the idolatrous race of Cain.                                                                   -    {ST, February 20, 1879 par. 14}
[ST, February 27, 1879 par. 1]         February 27, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                    Chapter Seven.                                  The Flood.                                                                   -                                   By Mrs. E. G. White.                                                                   -         Those who honored and feared to offend God, at first felt the curse but lightly, while those who turned from him and despised his authority felt its effects more heavily, especially in stature and nobleness of form. The descendants of Seth were called the sons of God; the descendants of Cain, the sons of men. As the sons of God mingled with the sons of men, they became corrupt, and by intermarriage with them lost, through the influence of their wives, their peculiar, holy character, and united with the sons of Cain in their idolatry. Many cast off the fear of God, and trampled upon his commandments. But there were a few who did righteousness, who feared and honored their Creator. Noah and his family were among the righteous few.  {ST, February 27, 1879 par. 1}
[ST, February 27, 1879 par. 2]         Sin was spreading abroad in the earth like a deadly leprosy. The world was but in its infancy in the days of Noah, yet iniquity had become so deep and wide-spread, that God repented that he had made man. Goodness and purity seemed to be almost extinct; while hatred of the law of God, emulation, envy, sedition, strife, and the most cruel oppression and violence, were corrupting the earth under its inhabitants. The thoughts and imaginations of man's heart were evil continually.  {ST, February 27, 1879 par. 2}
[ST, February 27, 1879 par. 3]          A heavy, double curse was resting upon the earth in consequence, first, of Adam's transgression, and, secondly, because of the murder committed by Cain; yet this did not at once change the face of nature. It was still rich and beautiful in the bounties of God's providence. The quiet valleys and spreading plains, robed with verdure and adorned with shrubs and bright hued flowers colored by the Divine Artist, the lovely birds whose glad songs filled the groves with music, the graceful hills and winding streams, the trailing vines and stately trees, charming the eye with their beauty and supporting life with their fruit,--all seemed little less fair than Eden.  {ST, February 27, 1879 par. 3}
[ST, February 27, 1879 par. 4]          Gold and silver existed in abundance. The race of men then living was of very great stature, and possessed wonderful strength. The trees were vastly larger, and far surpassed in beauty and perfect proportions anything which mortals can now look upon. The wood of these trees was of fine grain and hard substance--in this respect more like stone. It required much more time and labor, even of that powerful race, to prepare the timber for building, than it requires in this degenerate age to prepare trees that are now growing upon the earth, even with the weaker strength which men now possess. These trees were of great durability, and would know nothing of decay for very many years. But notwithstanding the richness and beauty of the earth, when compared with its state before the curse was pronounced upon it, there was manifest evidence of certain decay.  {ST, February 27, 1879 par. 4}
[ST, February 27, 1879 par. 5]          The people used the gold, silver, precious stones, and choice wood, in building houses for themselves, each striving to excel the other. They beautified and adorned their houses and lands with the most ingenious works, and provoked God by their wicked deeds. They formed images to worship, and taught their children to regard these pieces of workmanship made with their own hands, as gods, and to worship them. They did not choose to think of God, the Creator of the heavens and the earth, and rendered no grateful thanks to Him who had bestowed upon them all which they possessed. They even denied the existence of the God of Heaven, and gloried in, and worshiped, the works of their own hands. They corrupted themselves with those things which God had placed upon the earth for man's benefit. They prepared beautiful walks, overhung with fruit trees of every description, and under these majestic and lovely trees, with their wide-spread branches, which were green from the commencement of the year to its close, they placed their idols. Whole groves, because of the shelter of their branches, were dedicated to these idol gods, and made attractive as a resort for the people in their idolatrous worship.  {ST, February 27, 1879 par. 5}
[ST, February 27, 1879 par. 6]          The groves of Eden were God's first temples, from which ascended purest worship to the Creator. The sorrowing exiles from Paradise could never forget that happy home. The waving trees and sheltering groves had for them a peculiar charm; for they reminded them of Eden and the joyful converse which they had once enjoyed with God and angels. And as they listened to the murmur of the wind among the leaves it almost seemed that they could again distinguish the sound of that voice that was heard in the garden in the cool of the day. The oak and the palm-tree, the drooping willow and the fragrant cedar, the olive and the cypress, were sacred to our first parents. Their verdant branches, spreading abroad and reaching upward to heaven, seemed to them to be praising their Creator. To Adam there was something almost human and companionable in the trees, carrying him back to many pleasing incidents of his life in Eden.  {ST, February 27, 1879 par. 6}
[ST, February 27, 1879 par. 7]          If the hearts of God's people were softened as they should be by his grace, they would become acquainted with him, as they discern his wisdom and power in the things of his creation. Every green leaf, with its delicate veins, every opening bud and blooming flower, every lofty tree stretching upward to heaven, the earth clothed with its carpet of living green, is an expression of the love of God to man, not to lead us to worship nature, but to attract our hearts through nature up to nature's God. The forest trees swaying in the wind, break forth into singing and praise to God, and rebuke the silence and indifference of man.  {ST, February 27, 1879 par. 7}
[ST, February 27, 1879 par. 8]          Adam had described Eden to his children and children's children. Again and again the story was repeated, and his love for trees and flowers and groves was transmitted to his descendants. But instead of bowing down in the solemn groves to acknowledge the love of God and to worship him, they desecrated these groves by their idols. It was an abuse of the tender and sacred memories which Adam cherished--the association of the groves with the worship of the true and living God--that led the idolatrous children of Cain to build their altars and set up their images in the groves and under every green tree. And as they put God out of their hearts, their course of conduct was in accordance with their sacrilegious sacrifices and worship. The characters of men became more and more debased.  {ST, February 27, 1879 par. 8}
[ST, February 27, 1879 par. 9]          Instead of doing justice to their neighbors, they carried out their own unlawful wishes. They had a plurality of wives, which was contrary to God's wise arrangement at the beginning. God gave to Adam one wife--showing to all who should live upon the earth, his order and law in that respect. The transgression and fall of Adam and Eve brought sin and wretchedness upon the human race, and man followed his own carnal desires, and changed God's order. The more men multiplied wives to themselves, the more they increased in crime and unhappiness. If any one chose to take the wives, or cattle, or anything belonging to his neighbor, he did not regard justice or right, but if he could prevail over his neighbor by reason of strength, or by putting him to death, he did so, and exulted in his deeds of violence. Men loved to destroy the lives of animals. They used the flesh for food, and this increased their ferocity and violence, and caused them to look upon the blood of human beings with astonishing indifference.  {ST, February 27, 1879 par. 9}
[ST, February 27, 1879 par. 10]          God proposed to destroy by a flood that powerful, long lived race that had corrupted their ways before him. He would not suffer them to live out the days of their natural life, which would have been hundreds of years. It was only a few generations since Adam had access to that tree which was to prolong life. After his disobedience he was not suffered to eat of the tree of life and perpetuate an existence in sin. In order for man to possess an endless life he must continue to eat of the fruit of the tree of life. Deprived of this, his life would gradually wear out.  {ST, February 27, 1879 par. 10}
[ST, February 27, 1879 par. 11]          More than one hundred years before the flood, the Lord sent an angel to Noah, to make known unto him his purpose in regard to the sinful race, that his Spirit would not always strive with man, but that he would send a flood of waters upon the earth, to destroy man and beast. He would not leave the race ignorant of his design; but would, through Noah, warn the world of its coming destruction, that the inhabitants might be left without excuse. Noah was to preach to the people, and also to prepare an ark as God should direct him for the saving of himself and family. Not only was he to preach, but his example in building the ark was to be a continual testimony of warning to the world, showing that he believed what he preached. His simple, childlike faith, and his implicit obedience, notwithstanding the opposition he received, was an evidence to the world of his sincerity. He was firm as a rock to duty, directing the work of that singular building, under the guidance of the Divine Architect. Every blow struck upon the ark was a witness to the people.  {ST, February 27, 1879 par. 11}
[ST, February 27, 1879 par. 12]          This period was the testing time for Noah. He knew that he was the object of popular contempt and scorn with that corrupt generation. He met with unbelief and mockery everywhere. But the greater the iniquity surrounding him, the more earnest and firm and persevering was he in his obedience, showing that there was one man in the world who would be true to God. He was a faithful and unbending witness for God, kind and courteous to all, resenting no insult. He was as one who heard not the reviling and blasphemy that greeted him on every side.  {ST, February 27, 1879 par. 12}
[ST, February 27, 1879 par. 13]          Noah was bearing to the inhabitants of the earth an important message of warning, the reception or rejection of which would decide the destiny of their souls. He believed God, he believed that he had the truth, and he moved straight forward in the path of faith and obedience, gaining strength from God daily, by communion with him. Noah was a man of prayer; and in this close connection with God he found all his courage and firmness. He preached, and warned, and entreated the people; but they would not change their course. They bought, they sold, they planted, they builded, they married and were given in marriage, they indulged in feasting and gluttony, and debased their souls, showing contempt for the message of Noah. Their speeches and actions became more vile and corrupt as the period of their probation was closing. The whole world seemed to be against Noah; but he had the testimony from God, "Thee have I seen righteous before me in this generation."  {ST, February 27, 1879 par. 13}
[ST, February 27, 1879 par. 14]          As far as human wisdom could see, the event predicted by Noah was not likely to occur. Rain had never fallen; a mist or dew had watered the earth. The brooks and rivers had safely flowed along their channels, emptying into the sea. The bodies of water had been kept in their place by God's decree, "Hitherto shalt thou come, but no further." Men then talked about the fixed laws of nature, that could not be set aside to bring about any such event as Noah had foretold. They wished to believe, and to have all others believe, that God could not change the order of the natural world; thus they sought to prescribe the limits of his power, making him a slave to his own laws. The people in Noah's day possessed sharp intellects, and they sought to show, on scientific grounds, that it was impossible for his prophecy to be fulfilled. Noah was laughed to scorn because of his warnings; he was regarded as a fanatic. Noah's implicit trust in God annoyed while it condemned them; but they could not move this faithful reprover from his position. The Lord had given the warning, and that was enough for Noah. The arguments of the philosophers were nothing to him, when the message of God was sounding in his ears, "The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth."  {ST, February 27, 1879 par. 14}
[ST, February 27, 1879 par. 15]          Noah, moved with fear, prepared an ark to the saving of his house. He had that fear which should characterize the life of every Christian. The perfect faith of Noah intensified his fear. The threatened wrath of God, which was to fall upon man and beast, and upon the earth, led him to prepare the ark. His faith, and his fear of God's anger, produced obedience. Noah did not hesitate to obey God. He urged no excuse, that the labor of building that ark was great and expensive. He believed God, and invested in the ark all that he possessed, while the wicked world scoffed and made themselves merry at the deluded old man.  {ST, February 27, 1879 par. 15}
[ST, February 27, 1879 par. 16]          They had more opportunity for their unbelief and mockery, because God did not at once carry out his purpose. But the lapse of time did not cause the faith of Noah to waver; his trust in God was unfailing, and he accepted without a murmur the hardships and sacrifice involved. Noah's faith, combined with action, condemned the world; for he was a faithful preacher of righteousness, rebuking, warning, and exhorting the wicked. Their reproach and abuse was sometimes almost unendurable; yet the patriarch stayed his soul on God, and called upon him for help in his great need. Through derision, insult, and mockery, he went to and fro as a man with a great mission to fulfill. Privileges had been neglected, precious souls degraded, and God insulted; and the day of retributive justice came slowly on; man's unbelief did not hinder the event.  {ST, February 27, 1879 par. 16}
[ST, February 27, 1879 par. 17]          God gave Noah the exact dimensions of the ark, and explicit directions in regard to its construction in every particular. It was three stories high, but there were no windows in the sides, all the light being received from one in the top. The different apartments were so arranged that the window in the top gave light to all. The door was in the side. The ark was made of the cypress, or gopher wood, which would know nothing of decay for hundreds of years. It was a building of great durability, which no wisdom of man could invent. God was the designer and Noah his master-builder.  {ST, February 27, 1879 par. 17}
[ST, February 27, 1879 par. 18]          The work of completing the building was a slow process. Every piece of timber was closely fitted, and every seam covered with pitch. All that men could do was done to make the work perfect; yet, after all, it was impossible that it could of itself withstand the violence of the storm which the Lord in his fierce anger was to bring upon the earth. God alone by his miraculous power, could preserve the building upon the angry, heaving billows.  {ST, February 27, 1879 par. 18}
[ST, February 27, 1879 par. 19]          A multitude at first apparently received the warning of Noah, yet they did not fully turn to God with true repentance. There was some time given them before the flood was to come, in which they were placed upon probation-- to be proved and tried. They failed to endure the trial. The prevailing degeneracy overcame them, and they finally joined others who were corrupt, in deriding and scoffing at faithful Noah. They would not leave off their sins, but continued in polygamy, and in the indulgence of their base passions.  {ST, February 27, 1879 par. 19}
[ST, February 27, 1879 par. 20]          With heart filled with sorrow that his warnings had been slighted and neglected, Noah makes, with quivering lips and trembling voice, his last appeal to the people. And while their voices are raised, in jest and scoffing, suddenly they see the beasts, the most ferocious as well as the most gentle, of their own accord coming, from mountain and forest, and marching quietly into the ark. A noise like a rushing wind is heard; and lo, birds of every description come from all directions, clouding the heavens with their numbers, and file, in perfect order, into that ark. Philosophers were appealed to in vain to explain from natural laws the singular phenomenon. Here was a mystery beyond their depth. The world looked on with wonder--some with fear, but they had become so hardened by rebellion that this most signal manifestation of God's power had but a momentary effect upon them. For seven days these animals were coming into the ark, and Noah was arranging them in the places prepared for them.  {ST, February 27, 1879 par. 20}
[ST, February 27, 1879 par. 21]          And as the doomed race beheld the sun shining in its glory, and the earth clad in almost Eden beauty, they drove away their rising fears by boisterous merriment; and by their deeds of violence seemed to be encouraging upon themselves the visitation of the already awakened wrath of God.                                                                   -    {ST, February 27, 1879 par. 21}
[ST, March 6, 1879 par. 1]       March 6, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                Chapter Seven--Continued.                                   The Flood.                                                                   -                                   By Mrs. E. G. White.                                                                   -         Everything was now ready for the closing of the ark, which could not be done by Noah from within. The scoffing multitude behold an angel descending from heaven, clothed with brightness like the lightning. He closes that massive outer door, and then takes his course upward to heaven again. Seven days were the family of Noah in the ark before the rain began to descend. During this time they were arranging for their long stay while the waters should be upon the earth. And these were days of blasphemous merriment by the unbelieving masses. Because the prophecy of Noah was not fulfilled immediately after he entered the ark, they thought that he was deceived, and that it was impossible for the world to be destroyed by a flood. Notwithstanding the solemn scenes which they had witnessed, the beasts leaving the mountains and forests and going into the ark, and the angel of God, clothed with brightness and terrible in majesty, descending from Heaven and closing the door, they hardened their hearts and continued to revel and sport over the signal manifestations of divine power.  {ST, March 6, 1879 par. 1}
[ST, March 6, 1879 par. 2]         But the same power that called the world into existence, and that created man, has shut Noah into his temporary refuge. The last golden opportunity is past. All have heard the warning, God's forbearance with that vile race is exhausted, and the swift bolts of his wrath are to be hurled upon the impenitent. Upon the eighth day the heavens gathered blackness. The muttering thunders and vivid lightning flashes began to terrify man and beast. The rain descended from the clouds above them. This was something they had never witnessed, and their hearts were faint with fear. The beasts were roving about in the wildest terror, and their discordant voices seemed to moan out their own destiny and the fate of man. The storm increased in violence until water appeared to come from heaven in mighty cataracts. The boundaries of rivers broke away, and the waters rushed to the valleys. The foundations of the great deep also were broken up. Jets of water would burst up from the earth with indescribable force, throwing massive rocks hundreds of feet into the air, and these, in falling, would bury themselves deep in the ground.  {ST, March 6, 1879 par. 2}
[ST, March 6, 1879 par. 3]          The people first beheld the destruction of the works of their own hands. Their splendid buildings, the beautifully arranged gardens and groves where they had placed their idols, were destroyed by lightning from heaven. The ruins were scattered everywhere. They had erected and consecrated to their idols altars whereon they offered human sacrifices. These which God detested were torn down in his wrath before them, and they were made to tremble at the power of the living God, the Maker of the heavens and the earth, and to know that it was their abominations and horrible, idolatrous sacrifices, which had called for their destruction.  {ST, March 6, 1879 par. 3}
[ST, March 6, 1879 par. 4]          The violence of the storm increased, and there were mingled with the warring of the elements, the wailings of the people who had despised the authority of God. Trees, buildings, rocks, and earth were hurled in every direction. The terror of man and beast was beyond description. And even Satan himself, who was compelled to be amid the warring elements, feared for his own existence. He had delighted to control so powerful a race, and wished them to live to practice their abominations, and increase their rebellion against the God of Heaven. He now uttered imprecations against God, charging him with injustice and cruelty. Many of the people, like Satan, blasphemed God, and if they could have carried out their rebellion, would have torn him from the throne of justice. Others were frantic with fear, stretching their hands toward the ark, and pleading for admittance. But this was impossible. God had closed the door, the only entrance, and shut Noah in, and the ungodly out. He alone could open the door. Their fear and repentance came too late. Conscience was at last awake to know that there was a God who ruled in the heavens. They called upon him earnestly, but his ear was not open to their cry. Some in their desperation sought to break into the ark, but that firm-made structure resisted all their efforts. Some clung to the ark until they were borne away with the furious surging of the waters, or their hold was broken off by rocks and trees that were swept here and there by the angry billows. The ark was severely rocked and tossed about. With the noise of the tempest was mingled the roaring of the terrified beasts; yet amid all the warring of the elements, the ark rode safely. Angels that excel in strength guided and preserved it from harm. Every moment during that frightful storm of forty days and forty nights the preservation of the ark was a miracle of almighty power.  {ST, March 6, 1879 par. 4}
[ST, March 6, 1879 par. 5]          The animals exposed to the tempest rushed toward man, choosing the society of human beings, as though expecting help from them. Some of the people bound their children and themselves upon powerful beasts, knowing that they would be tenacious of life, and would climb the highest points to escape the rising water. The storm does not abate its fury--the waters increase faster than at first. Some fasten themselves to lofty trees, but these trees are torn up by the roots, and carried with violence through the air, and angrily hurled, with stones and earth, into the foaming billows. As the black, seething waters rise higher and higher, the wicked flee for safety to the loftiest mountains. The solemn denunciations of Noah did not then seem to be so laughable a matter. One spot after another that promised safety was abandoned for one still higher. Men looked abroad upon a shoreless ocean. How they longed then for the opportunities, which they had slighted. How they pleaded for one hour's probation, one more privilege of mercy, one more call from the lips of Noah. But mercy's sweet voice was no more to be heard by them. She had stepped down from her golden throne, and stern, imperative justice had taken her place. The pitiless waves finally sweep over the last retreat, and man and beast alike perish in the black depths.  {ST, March 6, 1879 par. 5}
[ST, March 6, 1879 par. 6]          Fifteen cubits above the highest mountains did the waters prevail; but Noah and his family were safe in the ark, under the protecting care of God. The Lord had shut out all his foes, and he was never more to hear their taunts and sneers. Often it seemed to this family of God's providence that they must go to destruction as their boat was swept hither and thither. It was a trying ordeal; but Noah believed God. He had the assurance that God was caring for them. A Divine Hand was upon the helm.  {ST, March 6, 1879 par. 6}
[ST, March 6, 1879 par. 7]          As the waters began to abate, the Lord caused the ark to rest upon the top of a cluster of mountains which had been preserved by his power and made to stand fast all through that violent storm. These mountains were but a little distance apart, and the ark moved about and rested upon one, then another, and was no more driven upon the boundless ocean. This gave great relief to all within the ark.  {ST, March 6, 1879 par. 7}
[ST, March 6, 1879 par. 8]          Anxiously did Noah and his family watch the decrease of the waters. He wished to go forth upon the earth again, and sent out a raven which flew back and forth, to and from the ark. Not receiving the information he desired, he sent forth a dove, which finding no rest, returned to the ark. After seven days the dove was again sent forth, and when the olive leaf was seen in its mouth, there was great rejoicing by this family which had so long been shut up in the ark. Again an angel descends from Heaven and opens the door of the ark. Noah could remove the top, but he could not open the door which God had shut. God spoke to Noah through the angel and bade him go forth with his family out of the ark, and bring forth with them every living thing.  {ST, March 6, 1879 par. 8}
[ST, March 6, 1879 par. 9]          Noah did not forget Him who had so graciously preserved them, but immediately erected an altar and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar, thus showing his faith in Christ the great sacrifice, and manifesting his gratitude to God for their wonderful preservation. Noah's offering came up before God like a sweet savor. He accepted the sacrifice, and blessed the patriarch and his family. Here a lesson is taught all who should live upon the earth, that for every manifestation of God's mercy and love toward them, the first act should be to render to him grateful thanks and humble worship.  {ST, March 6, 1879 par. 9}
[ST, March 6, 1879 par. 10]          Lest man should be terrified with gathering clouds and falling rains, and should be in continual dread, fearing another flood, God graciously encourages the family of Noah by a promise. "And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth."  {ST, March 6, 1879 par. 10}
[ST, March 6, 1879 par. 11]          What a condescension on the part of God! What compassion for erring man, to place the beautiful, variegated rainbow in the clouds, a token of the covenant of the great God with man! This rainbow was to evidence to all generations the fact that God destroyed the inhabitants of the earth by a flood, because of their great wickedness. It was his design that as the children of after generations should see the bow in the cloud, and should inquire the reason of this glorious arch that spanned the heavens, their parents should explain to them the destruction of the old world by a flood, because the people gave themselves up to all manner of wickedness, and that the hands of the Most High had bended the bow, and placed it in the clouds, as a token that he would never bring again a flood of waters on the earth. This symbol in the clouds was to confirm the belief of all, and establish their confidence in God; for it was a token of divine mercy and goodness to man. Although God had been provoked to destroy the earth by the flood, yet his mercy still encompasseth the earth. God says when he looks upon the bow in the cloud, he will remember. He would not have us understand that he would ever forget; but he speaks to us in our own language, that we may better understand him.  {ST, March 6, 1879 par. 11}
[ST, March 6, 1879 par. 12]          A rainbow is represented in Heaven round about the throne, also above the head of Christ, as a symbol of God's mercy encompassing the earth. When man, by his great wickedness, provokes the wrath of God, Christ, man's intercessor, pleads for him, and points to the rainbow in the cloud, as evidence of God's great compassion for erring man; also to the rainbow above the throne and upon his head, emblematical of the glory and mercy from God resting there for the benefit of repentant man.  {ST, March 6, 1879 par. 12}
[ST, March 6, 1879 par. 13]          After Noah had come forth from the ark, he looked around upon the powerful and ferocious beasts which he brought out with him and then upon his family, numbering only eight, and was greatly afraid that they would be destroyed by the beasts. But the Lord sent his angel to say to Noah, "The fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hands are they delivered. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things."  {ST, March 6, 1879 par. 13}
[ST, March 6, 1879 par. 14]          Previous to this time God had given man no permission to eat animal food. But every living substance upon the face of the earth upon which man could subsist had been destroyed; therefore God gave Noah permission to eat of the clean beasts which he had taken with him into the ark. God said to Noah, "Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things." God had formerly given them the herb of the ground and the fruit of the field, but now, in the peculiar circumstances in which they were placed, he permitted them to eat animal food.                                                                   -    {ST, March 6, 1879 par. 14}
[ST, March 6, 1879 par. 1]       March 6, 1879 Necessity of Thorough Bible Study.  -         ［THE FOLLOWING WE FIND IN THE WEEKLY INSTRUCTOR, NO. 9. IT IS FOR THE SPECIAL CONSIDERATION OF THOSE INTERESTED IN THE SABBATH-SCHOOL WORK.］  {ST, March 6, 1879 par. 1}
[ST, March 6, 1879 par. 2]          We are fast entering the perils of the last days, when views which conflict with the word of God will be presented by men of giant intellects, and we ought to be able to show the falsity of their claims. Our children also should be thoroughly furnished with Bible truth, so that they will not be moved by every new doctrine presented in their hearing.  {ST, March 6, 1879 par. 2}
[ST, March 6, 1879 par. 3]          Many parents do not see the necessity that their children should be so particular in learning their Sabbath-school lessons, and often neglect to give them proper assistance or encouragement. The great object of thoroughness in the study of the Bible is that they may understand why they believe as they do, and that when the test shall come and the question is asked, "Will you obey God, or will you yield to the requirements of the world?" they will decide to serve God, because by studying his word they have learned to love him and his truth.  {ST, March 6, 1879 par. 3}
[ST, March 6, 1879 par. 4]          We desire that the youth shall be able to say, we have become familiar with the Scriptures, and we see that it is of the highest importance that we be obedient to the truth of God found in his word. We want the little children to understand the Bible, and grow up in the knowledge of the truth. And we as parents do not wish to be found among those who do not see the necessity of their children's understanding the Scriptures for themselves, and who are therefore negligent and cause their children to be negligent; but we want to be in earnest in these matters, and search the Scriptures, and see that our children search them. Christ said, "Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me." We should become firm in the truth, the word of God, which testifies of Him in whom all our hopes of everlasting life are centered. If you would know how to imitate the spotless life and character of Christ, obtain a knowledge of him as presented in the word of God.  {ST, March 6, 1879 par. 4}
[ST, March 6, 1879 par. 5]          The apostle says, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." If, therefore, you would be thus thoroughly furnished, and "ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear," study the Bible with all diligence.  {ST, March 6, 1879 par. 5}
[ST, March 6, 1879 par. 6]          The teachers in our Sabbath-schools should be God-fearing men and women who can have an interest in the spiritual condition of the members of their classes, as well as see that they have good lessons. They should be connected with God, and should feel it a duty to pray with and for each pupil in their classes.  {ST, March 6, 1879 par. 6}
[ST, March 6, 1879 par. 7]          The Sabbath-school teacher who is faithful in little things is preparing himself for a higher responsibility. We should be faithful in everything. It is a sin to forget. Many are heard again and again to excuse themselves for some gross error, by saying that they forgot. Have they not intellectual powers? and is it not a duty to discipline their minds to be retentive? It is a sin to neglect. If you form a habit of negligence you will find at last you have neglected your own soul's salvation, and are unready for the kingdom of God.  {ST, March 6, 1879 par. 7}
[ST, March 6, 1879 par. 8]          Parents and teachers, let us awake to our duty; let us sense the responsibility of our position, and take hold of the Sabbath-school work with more zeal and earnestness, that God can approve of our efforts, and that our children may lay up sound knowledge, and with us be prepared for the future immortal life.                                          E. G. White.                                                                   -    {ST, March 6, 1879 par. 8}
[ST, March 13, 1879 par. 1]       March 13, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                             Chapter Seven--Concluded.                                 The Flood.                                                                   -                                By Mrs. E. G. White.                                                                   -         The entire surface of the earth was changed at the flood. A third dreadful curse now rested upon it in consequence of man's transgression. The beautiful trees and flowering shrubbery were destroyed, but Noah preserved seed and took it with him into the ark, and God by his miraculous power preserved a few of the different kinds of trees and shrubs alive for future generations. Soon after the flood, trees and plants seemed to spring out of the very rocks. In God's providence, seeds had been scattered and driven into the crevices of the rocks, and there securely hidden for the future use of man.  {ST, March 13, 1879 par. 1}
[ST, March 13, 1879 par. 2]         As the waters abated from the earth, the mountains and hills appeared in a broken, rough condition, and all around them was a sea of rolled water or soft mud. In the time of the flood, the people, and the beasts also, gathered to the highest points of land, and as the waters disappeared, dead bodies were left upon the mountains and hills, as well as on the plains. The surface of the earth was strewn with the bodies of men and beasts. But God would not have these remain to decompose and pollute the atmosphere, therefore he made of the earth a vast burying ground. He caused a powerful wind to pass over it for the purpose of drying up the waters, which moved them with great force, in some instances carrying away the tops of the mountains like mighty avalanches, forming hills and mountains where there were none to be seen before, and burying the dead bodies with trees, stones, and earth. The precious wood, stone, silver, and gold, that had made rich and adorned the world before the flood, and which the inhabitants had idolized, were sunk beneath the surface of the earth. The waters which had broken forth with such great power, had moved earth and rocks, and heaped them upon these treasures, and in many instances formed mountains above them to hide them from the sight and search of men. God saw that the more he enriched and prospered sinful man, the more he corrupted his way before him. The treasures which should have led man to glorify the bountiful giver, had been worshiped instead of God, while the giver had been rejected.  {ST, March 13, 1879 par. 2}
[ST, March 13, 1879 par. 3]          The beautiful, regular-shaped mountains had disappeared. Stones, ledges, and ragged rocks appeared upon some parts of the earth which were before out of sight. Where had been hills and mountains, no traces of them were visible. Where had been beautiful plains covered with verdure and lovely plants, hills and mountains were formed of stones, trees, and earth, above the bodies of men and beasts. The whole surface of the earth presented an appearance of disorder. Some portions were more disfigured than others. Where once had been earth's richest treasures of gold, silver, and precious stones, were seen the heaviest marks of the curse. And upon countries which were not inhabited, and those where there had been the least crime, the curse rested more lightly.  {ST, March 13, 1879 par. 3}
[ST, March 13, 1879 par. 4]          At the time of the flood, immense forests were torn up or broken down and buried in the earth. These have since petrified and become coal, which accounts for the large coal beds that are now found. This coal has produced oil. Large quantities of coal and oil frequently ignite and burn. Rocks are intensely heated, limestone is burned, and iron ore melted. Water and fire under the surface of the earth meet. The action of water upon the limestone adds fury to the intense heat, and causes earthquakes, volcanoes, and fiery issues. The action of fire and water upon the ledges of rocks and ore causes loud explosions which sound like muffled thunder. These wonderful exhibitions will be more numerous and terrible just before the second coming of Christ and the end of the world, as signs of its speedy destruction.  {ST, March 13, 1879 par. 4}
[ST, March 13, 1879 par. 5]          Coal and oil are generally to be found where there are no burning mountains or fiery issues. When fire and water under the surface of the earth meet, the fiery issues cannot give sufficient vent to the heated elements beneath. The earth is convulsed, the ground heaves, and rises into swells or waves, and there are heavy sounds like thunder under ground. The air is heated and suffocating. The earth quickly opens, and villages, cities, and burning mountains are carried down together into the earth.  {ST, March 13, 1879 par. 5}
[ST, March 13, 1879 par. 6]          God controls all these elements; they are his instruments to do his will; he calls them into action to serve his purpose. These fiery issues have been, and will be, his agents to blot out from the earth very wicked cities. Like Korah, Dathan and Abiram, they go down alive into the pit. These are evidences of God's power. Those who have beheld these burning mountains pouring forth fire and flame, and a vast amount of melted ore, drying up rivers and causing them to disappear, have been struck with terror at the grandeur of the scene. They have been filled with awe, as they beheld the infinite power of God.  {ST, March 13, 1879 par. 6}
[ST, March 13, 1879 par. 7]          These manifestations bear the special marks of God's power, and are designed to cause the people of the earth to tremble before him, and to silence those who, like Pharaoh, would proudly say, "Who is the Lord, that I should obey his voice?" Isaiah refers to these exhibitions of God's power where he exclaims, "Oh! that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence, as when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence! When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence." Isaiah 64:1-3.  {ST, March 13, 1879 par. 7}
[ST, March 13, 1879 par. 8]          "The Lord is slow to anger, and great in power, and will not at all acquit the wicked. The Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. He rebuketh the sea and maketh it dry, and drieth up all the rivers. Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation? and who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him." Nahum 1:3-6.  {ST, March 13, 1879 par. 8}
[ST, March 13, 1879 par. 9]          "Bow thy heavens, O Lord, and come down: touch the mountains, and they shall smoke. Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them." Psalms 144:5, 6.  {ST, March 13, 1879 par. 9}
[ST, March 13, 1879 par. 10]         Greater wonders than have yet been seen will be witnessed by these upon the earth a short time previous to the coming of Christ. "And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke." "And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great." "And every island fled away, and the mountains were not found. And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great."  {ST, March 13, 1879 par. 10}
[ST, March 13, 1879 par. 11]         The bowels of the earth were the Lord's arsenal, from which he drew forth the weapons he employed in the destruction of the old world. Waters in the earth gushed forth, and united with the waters from heaven, to accomplish the work of destruction. Since the flood, God has used both water and fire in the earth as his agents to destroy wicked cities.  {ST, March 13, 1879 par. 11}
[ST, March 13, 1879 par. 12]          In the day of the Lord, just before the coming of Christ, God will send lightnings from heaven in his wrath, which will unite with fire in the earth. The mountains will burn like a furnace, and will pour forth terrible streams of lava, destroying gardens and fields, villages and cities; and as they pour their melted ore, rocks and heated mud, into the rivers, will cause them to boil like a pot, and send forth massive rocks, and scatter their broken fragments upon the land with indescribable violence. Whole rivers will be dried up. The earth will be convulsed, and there will be dreadful eruptions and earthquakes everywhere. God will plague the wicked inhabitants until they are destroyed from off the earth. But the saints will be preserved in the midst of these dreadful commotions, as Noah was preserved in the ark at the time of the flood.                                                                   -    {ST, March 13, 1879 par. 12}
[ST, March 20, 1879 par. 1]         March 20, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                     Chapter Eight.                             Disguised Infidelity.                                                                   -                                   By Mrs. E. G. White.                                                                   -         The first week, in which God performed the work of creation in six days and rested on the seventh day, was just like every other week. The great God, in his days of creation and day of rest, measured off the first cycle as a sample for successive weeks till the close of time. "These are the generations of the heavens and of the earth when they were created." God gives us the result of his work on each of the days of creation. Each day was accounted of him a generation, because every day he generated, or produced, some new portion of his work. On the seventh day of the first week God rested from his labor, and then blessed the day of his rest, and set it apart for the use of man. The weekly cycle of seven literal days, six for labor and the seventh for rest, which has been preserved and brought down through Bible history, originated in the great facts of the first seven days.  {ST, March 20, 1879 par. 1}
[ST, March 20, 1879 par. 2]         When God spoke his law with an audible voice from Sinai, he introduced the Sabbath by saying, "Remember the Sabbath-day to keep it holy." He then declares definitely what shall be done on the six days, and what shall not be done on the seventh. He next gives the reason for thus observing the week, by pointing us back to his example on the first seven days of time. "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." This reason appears beautiful and forcible when we understand the record of creation to mean literal days. The first six days of each week are given to man in which to labor, because God employed the same period of the first week in the work of creation. The seventh day God has reserved as a day of rest, in commemoration of his rest during the same period of time after he had performed the work of creation in six days.  {ST, March 20, 1879 par. 2}
[ST, March 20, 1879 par. 3]          But the infidel supposition, that the events of the first week required seven vast, indefinite periods for their accomplishment, strikes directly at the foundation of the Sabbath of the fourth commandment. It makes indefinite and obscure that which God has made very plain. It is the worst kind of infidelity; for with many who profess to believe the record of creation, it is infidelity in disguise. It charges God with commanding men to observe the week of seven literal days in commemoration of seven indefinite periods, which is unlike his dealings with mortals, and is an impeachment of his wisdom.  {ST, March 20, 1879 par. 3}
[ST, March 20, 1879 par. 4]          Infidel geologists claim that the world is very much older than the Bible record makes it. They reject the testimony of God's word because of those things which are to them evidences from the earth itself that it has existed tens of thousands of years. And many who profess to believe the Bible are at a loss to account for wonderful things which are found in the earth, with the view that creation week was only seven literal days, and that the world is now only about six thousand years old. These, to free themselves from difficulties thrown in their way by infidel geologists, adopt the view that the six days of creation were six vast, indefinite periods, and the day of God's rest was another indefinite period; making senseless the fourth commandment of God's holy law. Some eagerly receive this position; for it destroys the force of the fourth commandment, and they feel a freedom from its claims upon them.  {ST, March 20, 1879 par. 4}
[ST, March 20, 1879 par. 5]          Bones of men and animals are found in the earth, in mountains and in valleys, showing that much larger men and beasts once existed. Instruments of warfare are sometimes found; also petrified wood. Because the bones found are so much larger than those of men and animals now living, or that have existed for many generations past, some conclude that the earth was populated long before the record of creation, by a race of beings vastly superior in size to men now living. Those who reason in this manner have limited ideas of the size of men, animals, and trees, before the flood, and of the great changes which then took place in the earth.  {ST, March 20, 1879 par. 5}
[ST, March 20, 1879 par. 6]          Without Bible history, geology can prove nothing. Relics found in the earth do give evidence of a state of things differing in many respects from the present. But the time of their existence can be learned only from the inspired record. It may be innocent to conjecture beyond this, if our suppositions do not contradict the facts found in the sacred Scriptures. But when men leave the word of God, and seek to account for His creative works upon natural principles, they are upon a boundless ocean of uncertainty. Just how God accomplished the work of creation in six literal days, he has never revealed to mortals. His creative works are as incomprehensible as his existence.  {ST, March 20, 1879 par. 6}
[ST, March 20, 1879 par. 7]          "Great is the Lord, and greatly to be praised; and his greatness is unsearchable."  {ST, March 20, 1879 par. 7}
[ST, March 20, 1879 par. 8]          "Which doeth great things, past finding out; yea, and wonders without number."  {ST, March 20, 1879 par. 8}
[ST, March 20, 1879 par. 9]          "Which doeth great things, and unsearchable; marvelous things without number."  {ST, March 20, 1879 par. 9}
[ST, March 20, 1879 par. 10]          "God thundereth marvelously with his voice; great things doeth he, which we can not comprehend."  {ST, March 20, 1879 par. 10}
[ST, March 20, 1879 par. 11]          "Oh! the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counselor?"  {ST, March 20, 1879 par. 11}
[ST, March 20, 1879 par. 12]          The word of God is given as a lamp unto our feet, and a light unto our path. Those who cast his word behind them, and seek by their own blind philosophy to penetrate the mysteries of Jehovah, will stumble in darkness. A guide has been given to mortals whereby they may trace his works as far as will be for their good. Inspiration, in giving us the history of the flood, has explained wonderful mysteries that geology alone could never fathom.  {ST, March 20, 1879 par. 12}
[ST, March 20, 1879 par. 13]          It has been the special work of Satan to lead fallen man to rebel against God's government, and he has succeeded too well in his efforts. He has tried to obscure the law of God, which in itself is very plain. He has manifested a special hatred against the fourth precept of the decalogue, because it defines the living God, the maker of the heavens and the earth. Yielding to his devices, men have turned from the plainest precepts of Jehovah to receive infidel fables.  {ST, March 20, 1879 par. 13}
[ST, March 20, 1879 par. 14]          Man will be left without excuse. God has given sufficient evidence upon which to base faith, if he wishes to believe. In the last days, the earth will be almost destitute of true faith. Upon the merest pretense, the word of God will be considered unreliable, while human reasoning will be received, though it be in opposition to plain Scripture facts. Men will endeavor to explain from natural causes the work of creation. But just how God wrought in the work of creation he has never revealed to men. Human science cannot search out the secrets of the God of Heaven.  {ST, March 20, 1879 par. 14}
[ST, March 20, 1879 par. 15]          "The secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever." Men professing to be ministers of God, raise their voices against the investigation of prophecy, and tell the people that the prophecies, especially of Daniel and John, are obscure, and that we cannot understand them. Yet some of these very men eagerly receive the suppositions of geologists, which dispute the Mosaic record. But if God's revealed will is so difficult to be understood, certainly men should not rest their faith upon mere suppositions in regard to that which he has not revealed. God's ways are not as our ways, neither are his thoughts as our thoughts. In his providence men, beasts, and trees, many times larger than those now upon the earth, were buried at the time of the flood, and thus preserved to prove to man that the inhabitants of the old world perished by a flood. God designed that the discovery of these things in the earth should establish faith in inspired history. But men, with their vain reasoning, make a wrong use of these things which God designed should lead them to exalt him. They fall into the same error as did the people before the flood--those things which God gave them as a benefit, they turned into a curse, by making a wrong use of them.  {ST, March 20, 1879 par. 15}
[ST, March 20, 1879 par. 16]                                      Chapter IX.                              The Tower of Babel.          Some of the descendants of Noah soon began to apostatize. A portion followed his example, and obeyed God's commandments; others were unbelieving and rebellious. Some of these disbelieved in the existence of God, and in their own minds accounted for the flood from natural causes. Others believed that God existed, and that he destroyed the antediluvian race by a flood; and their hearts, like that of Cain, rose in rebellion against God, because he had destroyed the people from the earth, and cursed it the third time by a flood.  {ST, March 20, 1879 par. 16}
[ST, March 20, 1879 par. 17]         Those who were enemies of God felt daily reproved by the righteous conversation and godly lives of those who loved, obeyed, and exalted him.  {ST, March 20, 1879 par. 17}
[ST, March 20, 1879 par. 18]          The unbelieving consulted among themselves, and agreed to separate from the faithful, whose righteous lives were a continual restraint upon their wicked course. They journeyed a distance from them, and selected a large plain wherein to dwell. There they built a city, and then conceived the idea of erecting a large tower to reach unto the clouds, that they might dwell together in the city and tower, and be no more scattered. They reasoned that they would secure themselves in case of another flood, for they would build their tower to a much greater height than the waters prevailed in the time of the flood, and all the world would honor them, and they would be as gods, and rule over the people. This tower was calculated to exalt its builders, and was designed to turn the attention of others who should live upon the earth from God to join with them in their idolatry. Before the work of building was accomplished, people dwelt in the tower. Rooms gorgeously furnished and decorated were devoted to their idols. Those who did not believe in God, imagined that if their tower could reach unto the clouds they would be able to discover reasons for the flood.  {ST, March 20, 1879 par. 18}
[ST, March 20, 1879 par. 19]          Thus they exalted themselves against God. But he would not permit them to complete their undertaking. They had built their tower to a lofty height, when the Lord sent two angels to confound them. Men had been appointed for the purpose of receiving word from the workmen at the top of the tower, calling for material for their work, which the first would communicate to the second, and he to the third, until the message reached those upon the ground. As the word was passing from one to another in its descent, the angels confounded their language, and when the word reached the workmen upon the ground, material was called for which had not been required. And after the laborious process of getting the material to the workmen at the top of the tower, it was not that which they had wished for. Disappointed and enraged, they reproached those whom they supposed were at fault. After this, there was no harmony in their work. Angry with one another, and unable to account for the misunderstanding and strange words among them, they left the work, and scattered abroad in the earth. Up to this time, men had spoken but one language. Those who could understand one another associated together, and thus originated various nations speaking different languages. Lightning from heaven, as a token of God's wrath, broke off the top of their tower, and cast it to the ground. Thus rebellious man is taught that God is supreme.  {ST, March 20, 1879 par. 19}
[ST, March 27, 1879 par. 1]         March 27, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                    Chapter Ten.                                  Abraham.                                                                   -                                  By Mrs. E. G. White.                                                                   -         The Lord selected Abraham to carry out his will. He was directed to leave his idolatrous nation, and separate from his kindred. The Lord had revealed himself to Abraham in his youth, and given him understanding, and preserved him from idolatry. He designed to make him an example of faith and true devotion, for his people who should afterward live upon the earth. His character was marked for integrity, generosity, and hospitality. He commanded respect as a mighty prince among the people. His reverence and love for God, and his strict obedience in performing his will, gained for him the respect of his servants and neighbors. His godly example and righteous course, united with his faithful instructions to his servants and all his household, led them also to fear, love, and reverence the God of Abraham. The Lord appeared to Abraham, and promised him that his seed should be like the stars of heaven for number. He also made known to him, through the figure of the horror of great darkness which came upon him, the long, servile bondage of his descendants in Egypt.  {ST, March 27, 1879 par. 1}
[ST, March 27, 1879 par. 2]         In the beginning, God gave to Adam one wife, thus showing his order. He never designed that man should have a plurality of wives. Lamech was the first who departed in this respect from God's wise arrangement. He had two wives, which created discord in his family. The envy and jealousy of both made Lamech unhappy. When men began to multiply upon the face of the earth, and daughters were born unto them, they took them wives of all whom they chose. This was one of the great sins of the inhabitants of the old world, which brought the wrath of God upon them. This custom was practiced after the flood, and became so common that even righteous men fell into the practice, and had a plurality of wives. Yet it was no less sin because they became corrupted, and departed in this thing from God's order.  {ST, March 27, 1879 par. 2}
[ST, March 27, 1879 par. 3]          The Lord said of Noah who, with his family, was saved in the ark, "For thee have I seen righteous before me in this generation." Noah had but one wife; and their united family discipline was blessed of God. Because Noah's sons were righteous, they were preserved in the ark with their father. God has not sanctioned polygamy in a single instance. It was contrary to his will. He knew that the happiness of man would be destroyed by it. Abraham's peace was greatly marred by his unhappy marriage with Hagar.  {ST, March 27, 1879 par. 3}
[ST, March 27, 1879 par. 4]          After Abraham's separation from Lot, the Lord said to him, "Lift up now thine eyes and look from the place where thou art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth; so that if man can number the dust of the earth, then shall thy seed also be numbered." "The word of the Lord came unto Abram in a vision, saying, Fear not, Abram, I am thy shield, and thy exceeding great reward." "And Abram said, Behold, to me thou hast given no seed; and lo, one born in my house is mine heir."  {ST, March 27, 1879 par. 4}
[ST, March 27, 1879 par. 5]          As Abraham had no son, he at first thought that his trusty servant, Eliezer, should become his son by adoption, and his heir. But God informed Abraham that his servant should not be his son and his heir, but that he should really have a son. "And he brought him forth abroad, and said, Look now toward heaven, and tell me the stars, if thou be able to number them; and he said unto him, So shall thy seed be."  {ST, March 27, 1879 par. 5}
[ST, March 27, 1879 par. 6]          If Abraham and Sarah had waited in confiding faith for the fulfillment of the promise that they should have a son, much unhappiness would have been avoided. They believed that it would be just as God had promised, but could not believe that Sarah, in her old age, would have a son. Sarah suggested a plan whereby she thought the promise of God could be fulfilled. She entreated Abraham to take Hagar as his wife. In this they both lacked faith, and a perfect trust in the power of God. By yielding to the advice of Sarah, and taking Hagar as his wife, Abraham failed to endure the test of his faith in God's unlimited power, and brought upon himself, and upon Sarah, much unhappiness. The Lord intended to prove the faith of Abraham and his reliance upon the promises which he had made him.  {ST, March 27, 1879 par. 6}
[ST, March 27, 1879 par. 7]          Hagar was proud and boastful, and carried herself haughtily before Sarah. She flattered herself that she was to be the mother of the great nation which God had promised to make of Abraham. And Abraham was compelled to listen to the complaints from Sarah in regard to the conduct of Hagar, charging him with wrong in the matter. Abraham is grieved, and tells Sarah that Hagar is her servant, and that she can have the control of her, but he refuses to send her away, for she is to be the mother of his child through whom he thinks the promise is to be fulfilled. He informs Sarah that he would not have taken Hagar for his wife if it had not been her special request. Abraham was also compelled to listen to Hagar's complaints of abuse from Sarah. Abraham is in perplexity. If he seeks to redress the wrongs of Hagar, he increases the jealousy and unhappiness of Sarah, his first and much-loved wife. Hagar fled from the face of Sarah. An angel of God meets her, and comforts her, and also reproves her for her haughty conduct, in bidding her return to her mistress, and submit herself under her hands.  {ST, March 27, 1879 par. 7}
[ST, March 27, 1879 par. 8]          After the birth of Ishmael, the Lord again manifested himself to Abraham, and said unto him, "I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant." Again the Lord repeated by his angel his promise to give Sarah a son, and that she should be a mother of many nations. Abraham did not yet understand the promise of God. His mind immediately rests upon Ishmael, as though through him would come the many nations promised, and he exclaims, in his affection for his son, "O that Ishmael might live before thee!"  {ST, March 27, 1879 par. 8}
[ST, March 27, 1879 par. 9]          Again the promise is more definitely repeated to Abraham: "Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac; and I will establish my covenant with him for an everlasting covenant, and with his seed after him." Angels are sent to Abraham on their way to destroy Sodom, and they more distinctly repeat the promise that Sarah shall have a son.  {ST, March 27, 1879 par. 9}
[ST, March 27, 1879 par. 10]          After the birth of Isaac, the great joy manifested by Abraham and Sarah caused Hagar to be very jealous. Ishmael had been instructed by his mother that he was to be especially blessed of God, as the son of Abraham, and to be heir to that which was promised to his father. Ishmael partook of his mother's feelings, and was angry because of the joy manifested at the birth of Isaac. He despised Isaac, because he thought that he was preferred before himself. Sarah saw the disposition manifested by Ishmael against her son Isaac, and she was greatly moved. She related to Abraham the disrespectful conduct of Ishmael to her, and to her son, and said to him, "Cast out this bondwoman and her son, for the son of this bondwoman shall not be heir with my son, even with Isaac."  {ST, March 27, 1879 par. 10}
[ST, March 27, 1879 par. 11]          Abraham is greatly distressed. Ishmael is his son, beloved by him. How can he send him away! He prays to God in his perplexity, for he knows not what course to take. The Lord, through his angels, directs Abraham to listen to the voice of Sarah his wife, and not to let his affection for his son, or for Hagar, prevent his compliance with her wishes. For this was the only course he could pursue to restore harmony and happiness again to his family. Abraham had the consoling promise from the angel, that Ishmael, although separated from his father's house, should not die, nor be forsaken of God; he should be preserved because he was the son of Abraham. God also promised to make of Ishmael a great nation.  {ST, March 27, 1879 par. 11}
[ST, March 27, 1879 par. 12]          Abraham was of a noble, benevolent disposition, as was manifested in his pleading so earnestly for the people of Sodom. His strong spirit suffered much. He was bowed with grief, and his paternal feelings were deeply moved as he sent away Hagar and his son Ishmael to wander as strangers in a strange land.  {ST, March 27, 1879 par. 12}
[ST, March 27, 1879 par. 13]          If God had sanctioned polygamy, he would not have thus directed Abraham to send away Hagar and her son. He would teach all a lesson in this, that the rights and happiness of the marriage relation are ever to be respected and guarded, even at a great sacrifice. Sarah was the first and only true wife of Abraham. As a wife and mother, she was entitled to rights which no other in the family could have. She reverenced her husband, calling him lord; but she was jealous lest his affections should be divided with Hagar. God did not rebuke Sarah for the course which she pursued. Abraham was reproved by the angels for distrusting God's power, which had led him to take Hagar as his wife, and to think that through her the promise would be fulfilled.  {ST, March 27, 1879 par. 13}
[ST, March 27, 1879 par. 14]          Again the Lord saw fit to test the faith of Abraham by a most fearful trial. If he had patiently waited for the promise of God to be fulfilled in his own time and manner, and had not sought to make a providence himself, he would not have been subjected to the closest test that was ever required of man. The Lord directed his faithful servant to go into the land of Moriah, and there offer up Isaac, the son of promise, as a burnt-offering.  {ST, March 27, 1879 par. 14}
[ST, March 27, 1879 par. 15]          Abraham was one hundred and twenty years old when this terrible and startling command came to him, in a vision of the night. He was to travel three days' journey, and would have ample time for reflection. Fifty years previous, at the divine command, he had left father and mother, relatives and friends, and had become a pilgrim and a stranger in a land not his own. He had obeyed the direction of God to send away his son Ishmael to wander in the wilderness. His soul was bowed down with grief at this separation, and his faith was sorely tried, yet he submitted because God required it.  {ST, March 27, 1879 par. 15}
[ST, March 27, 1879 par. 16]          But now a trial was before him which caused all his other afflictions to appear insignificant. The words of the command were calculated to stir his soul to the depths: "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." Over and over again did the grief-stricken father exclaim, Oh! my son, my son, would to God my life could be accepted in the place of thine; then should my light not go out in darkness. Abraham arose before day, and as he looked up to the starry heavens, he called to mind the promise which God had made to him fifty years before: "Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be." And now the same voice had commanded him to slay his only son, through whom the promise was to be fulfilled.  {ST, March 27, 1879 par. 16}
[ST, March 27, 1879 par. 17]         Abraham was tempted to believe that after all this might be a delusion. Stricken with grief, he bowed before God, and prayed as never before for a confirmation of this strange command, for greater light if he must perform this terrible duty. He remembered the angels sent to tell him of God's purpose to destroy Sodom, and those who bore to him the promise that he should have this same son Isaac. He walked forth where he had several times met the heavenly messengers, hoping to meet them again and receive some special direction from them; but he gained no light, darkness seemed to close about him, day was approaching, and he must be on his journey before light.  {ST, March 27, 1879 par. 17}
[ST, March 27, 1879 par. 18]         He first passed to the couch upon which Isaac slept in peaceful innocency; he was the joy of his heart, the comfort of his old age. Abraham's lips quivered, he turned quickly away, and looked upon Sarah who was also quietly sleeping. He knew that Isaac was her pride, that her heart was entwined with his. Should he awake her, that she might look upon her son for the last time? Should he tell her the requirement of God? He knew that he himself had strength of faith, and confidence in God; he did not know the strength of Sarah's faith; but he did know the strength of her love for Isaac.  {ST, March 27, 1879 par. 18}
[ST, March 27, 1879 par. 19]          He passed from one sleeper to the other, undecided in regard to the wisest course to pursue. He finally awakened Isaac, and informed him that he was commanded of God to offer sacrifice upon a distant mountain, and that he must accompany him. He called his servants, and made every necessary preparation for his long journey. If he could have unburdened his mind to Sarah, and they together have borne the suffering and responsibility, it might have brought him some relief; but he decided that this would not do; for her heart was bound up in her son, and she might hinder him. Abraham went forth on his journey, with Satan by his side to suggest unbelief and impossibility.  {ST, March 27, 1879 par. 19}
[ST, March 27, 1879 par. 20]          While walking by the side of Isaac, the patriarch could not engage in conversation as usual, for a deep sorrow was concealed in his own breast. The night approaches, the longest day Abraham ever experienced has come to a close. He saw his loved son Isaac and the servants locked in slumber, but he could not sleep. He spent the night in prayer, still hoping that some heavenly messenger would appear to tell him that it is enough, that he may return to Sarah, with Isaac unharmed.  {ST, March 27, 1879 par. 20}
[ST, March 27, 1879 par. 21]          No new light dawned upon the tortured soul of Abraham. A heavy pressure was upon him, but he staggered not at the promise. He reasoned not that his posterity, which was to be as the stars, must now come through Ishmael, for God had plainly stated that through Isaac should the promise be fulfilled. Then again was that voice ringing in his ears, "Take now thy son, thine only son Isaac, whom thou lovest." That terrible command which would leave him childless can scarcely be realized. He rises early to continue his toilsome journey. Satan whispers doubts, but Abraham resists his suggestions.                                                                   -    {ST, March 27, 1879 par. 21}
[ST, April 3, 1879 par. 1]         April 3, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                               Chapter Ten--Continued.                                   Abraham.                                                                   -                                 By Mrs. E. G. White.                                                                   -         All day he cherished the hope of meeting an angel coming to bless and comfort him, or perhaps to revoke the command of God, but no messenger of mercy appeared. Satan suggested that he must be deceived, for God had said, "Thou shalt not kill," and it was not like God to require what he had once forbidden. The second long day comes to a close, another sleepless night is spent in humiliation and prayer, and the journey of the third day is commenced. Abraham lifts his eyes to the mountains, and upon one he beholds the promised sign, a bright cloud hovering over the top of Mount Moriah. Now he knows it is all a terrible certainty, and no delusion.  {ST, April 3, 1879 par. 1}
[ST, April 3, 1879 par. 2]         He was yet a great distance from the mountain, but he bade his servants remain behind while he placed the wood upon the shoulders of his son, and himself took the knife and fire. Abraham braced himself for the sad work which he must perform. He did not murmur against God. Isaac had been given to him unexpectedly; he had received him with gratitude and great joy, and though he was the son of his old age, the son of his love, he yet believed that the same power that gave him Isaac, could raise him again even from the ashes of the burnt sacrifice. He strengthens his soul by the evidences he has had of the goodness and faithfulness of God. Had not He, who had graciously given Isaac to him, perfect right to recall the gift?  {ST, April 3, 1879 par. 2}
[ST, April 3, 1879 par. 3]          Isaac had been a comfort, a sunbeam, a blessing to Abraham in his old age, and although this gift of God seemed so precious, so dear to him, he was now commanded to return it to the Giver. The words of God's command showed that he fully realized the pain which Abraham must feel in obeying his requirement, "Take now thy son, thine only son Isaac, whom thou lovest." Abraham wanted no witnesses. It was enough that God could look on and not only see the full consecration of his darling son Isaac, but read the heart and fully understand how severely he felt the test. He wished no one but God to witness this parting scene between father and son.  {ST, April 3, 1879 par. 3}
[ST, April 3, 1879 par. 4]          Abraham knew not how Isaac would receive the command of God. As they drew near the mountain, "Isaac spake to Abraham, his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood; but where is the lamb for a burnt-offering?" These endearing words, "My father," pierced the affectionate heart of Abraham, and again he thought, Oh, that I, in my old age, might die instead of Isaac! Still reluctant to open before his son the true purpose of his errand, Abraham answered, "My son, God will provide himself a lamb for a burnt-offering."  {ST, April 3, 1879 par. 4}
[ST, April 3, 1879 par. 5]          Isaac assisted his father in building the altar. Together they placed on the wood, and the last work preparatory to the sacrifice is done. With quivering lips and trembling voice, Abraham reveals to his son the message that God had sent him. In obedience to the divine command, he had taken the journey. Everything was ready. Isaac was the victim, the lamb to be slain. Had Isaac chosen to resist his father's command, he could have done so, for he was grown to manhood; but he had been so thoroughly instructed in the knowledge of God that he had perfect faith in his promises and requirements.  {ST, April 3, 1879 par. 5}
[ST, April 3, 1879 par. 6]          The patriarch assured Isaac that his affection for him was not diminished, and that he would gladly give his own life to save that of his son. But God had chosen Isaac, and his requirement must be fulfilled to the letter. Abraham told his son that the Lord had miraculously given him to his parents, and now he had required him again. He assured him that the divine promise, "In Isaac shall thy seed be called," would be fulfilled; that doubtless God would raise him to life again from the dead.  {ST, April 3, 1879 par. 6}
[ST, April 3, 1879 par. 7]          Isaac at first heard the purpose of God with amazement amounting to terror. But he considered the matter fully. He was the child of a miracle. If God had accepted him as a worthy sacrifice, he would cheerfully submit. Life was dear, life was precious, but God had appointed him, Isaac, to be offered up as a sacrifice. He comforted his father, by assuring him that God had conferred honor upon him, in accepting him as an offering; that in this requirement he saw not the wrath and displeasure of God, but special tokens that the Lord loved him, in that he required him to be consecrated to himself in sacrifice.  {ST, April 3, 1879 par. 7}
[ST, April 3, 1879 par. 8]          He encouraged the almost nerveless hands of his father to bind the cords which confined him to the altar. The last words of endearing love were spoken by father and son, the last affectionate, parental, and filial tears were shed, the last embrace was given, and the father had pressed his beloved son to his aged breast for the last time. His hand is uplifted, grasping firmly the instrument of death, when suddenly his arm is stayed. "And the angel of the Lord called unto him out of Heaven, and said, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns; and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And Abraham called the name of the place, Jehovah-jireh; as it is said to this day, In the mount of the Lord it shall be seen. And the angel of the Lord called unto Abraham out of Heaven the second time, and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."  {ST, April 3, 1879 par. 8}
[ST, April 3, 1879 par. 9]          As evidence of God's approval of the faith of Abraham, he gave him the name of "Father of the faithful." The example of Abraham is recorded in sacred history for the benefit of his believing children. This great act of faith teaches the lesson of implicit confidence in God, perfect obedience to his requirements, and a complete surrender to the divine will. In the example of Abraham we are taught that nothing we possess is too precious to give to God.  {ST, April 3, 1879 par. 9}
[ST, April 3, 1879 par. 10]          How many now who profess to be Christians would follow the example of Abraham in yielding up to God his beloved Isaac? Yet our dearest treasure belongs to God. A solemn duty rests upon Christian parents to so educate and mould the minds of their children that they will ever have a high respect and exalted reverence for God and for everything sacred and holy. Such will feel that God's claims must first be regarded, that nothing is too precious to sacrifice for him. Such will, like Abraham, exemplify their faith by their works.  {ST, April 3, 1879 par. 10}
[ST, April 3, 1879 par. 11]          How many now who profess to believe God, and pass for Christians, refuse to obey his voice when he calls upon them to deny self, and yield to him their darling treasures. They will hesitate, and cling to earthly things. Their affections are upon the world and the things of the world; yet some of these very ones will have the most to say about how much they have sacrificed to obey the truth. Isaac felt that it was a privilege to yield his life as an offering to God. If the Lord could accept him, he felt that he was honored.  {ST, April 3, 1879 par. 11}
[ST, April 3, 1879 par. 12]          Human judgment may look upon the command given to Abraham as severe, too great for human strength to bear. Abraham's strength was from God. He looked not at the things which are seen with mortal vision, but at the things which are eternal. God required no more of Abraham than he had, in divine compassion and infinite love, given to man. He gave his only begotten Son to die, that guilty man might live. Abraham's offering of Isaac was especially designed of God to prefigure the sacrifice of his Son.  {ST, April 3, 1879 par. 12}
[ST, April 3, 1879 par. 13]          Every step that Abraham advanced toward Mount Moriah, the Lord went with him. All the grief and agony that Abraham endured during the three days of his dark and fearful trial, were imposed upon him to give us a lesson in perfect faith and obedience, and that we might better comprehend how real was the great self-denial and infinite sacrifice of the Father in giving his only Son to die a shameful death for the guilty race. No other trial, no other suffering or test, which could have been brought to bear upon Abraham, would have caused such mental anguish, such torture of soul, as that of obeying God in offering up his son.  {ST, April 3, 1879 par. 13}
[ST, April 3, 1879 par. 14]          Our Heavenly Father surrendered his beloved Son to the agonies of the crucifixion. Legions of angels witnessed the humiliation and soul-anguish of the Son of God, but were not permitted to interpose as in the case of Isaac. No voice was heard to stay the sacrifice. God's dear Son, the world's Redeemer, was insulted, mocked at, derided, and tortured, until he bowed his head in death. What greater proof can the Infinite One give us of his divine love and pity? "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?  {ST, April 3, 1879 par. 14}
[ST, April 3, 1879 par. 15]          The meager conception that many have of the worth of the soul, and the sacrifice of God's dear Son for sinful man, is shown by their works. Should God speak to them, as he did to Abraham, Sacrifice your possessions, the temporal benefits that I have lent you to advance my cause, they would look in astonishment, thinking God did not mean just what he said. Their riches are as dear to them as their children; their worldly treasure is their Isaac. To honor God with their substance, they think, is a requirement altogether too great, and they cannot believe that God means it. What have this class sacrificed for God?  {ST, April 3, 1879 par. 15}
[ST, April 3, 1879 par. 16]          Men will show all the faith they have. If God should speak to them and command them to offer one of their beloved children, they would think him a hard master. Yet he has done more than this for them. No such command will come to test and prove them. God knew to whom he spake, when he gave the command to faithful Abraham. The patriarch knew that it was God who had commanded, and that his promises were infallible. Had the Lord directed him to offer his gold, his silver, his flocks, or even his own life, he would have done so cheerfully. He would have felt that he was but yielding back to God that which belonged to him.  {ST, April 3, 1879 par. 16}
[ST, April 3, 1879 par. 17]          But there are many who know not what self-denial, or sacrifice, or devotion to God, is. They never can have extended and elevated views of the infinite sacrifice made by the Son of God to save a ruined world, until they surrender all to him. If he should speak to them in a command, as he did to Abraham, they would not be enough acquainted with his voice to understand that he did really require something of them, to show their love, and the genuineness of their faith.  {ST, April 3, 1879 par. 17}
[ST, April 3, 1879 par. 18]          The claims of God upon our love, affection, and possessions, our talents, and ourselves, are correspondingly great as was the infinite sacrifice made in giving his Son to die for sinful man. Those who really appreciate the work of the atonement, those who have a high sense of the sacrifice which Christ has made to exalt them to his throne, will count it a special honor to be partakers with him in his self-denial, sacrifice, and suffering, that they may be co-workers with him in saving souls.  {ST, April 3, 1879 par. 18}
[ST, April 3, 1879 par. 19]          There are many who profess the truth, who do not love God half so well as they love the world. God is testing and proving them. Their love of the world and of riches darkens their minds, perverts their judgment, and hardens their hearts. God has, to some of them at least, revealed his will, and called for a surrender of their Isaac to him. But they refuse to obey, and let golden opportunities pass. Precious time is bearing into eternity a record of duties unfulfilled, and of positive neglect.  {ST, April 3, 1879 par. 19}
[ST, April 3, 1879 par. 20]          Nothing we have is of true value until it is surrendered to God. The talent of means devoted to the cause and work of God, is of tenfold more value than if selfishly retained for the gratification of our own pleasure. The faith of the devoted martyrs was like that of Abraham, it was genuine. They valued the precious truth, and in their turn, although despised of men, hunted from place to place, persecuted, afflicted, and tormented, they were valued of God. There was no place for them upon the earth, but of them, says the apostle, the world was not worthy. Those who clung to the truth in face of prison, torture, and death, had faith that few now living possess.  {ST, April 3, 1879 par. 20}
[ST, April 3, 1879 par. 21]          Many have chosen a life of ease. They have exalted their earthly interests above the spiritual and eternal. They neglect to learn the hard lesson of self-denial, and of surrendering all to God. They do not count anything interesting, save that which is learned without much effort, and without involving any sacrifice of temporal enjoyment; and it is forgotten as soon as learned, because it cost them nothing.  {ST, April 3, 1879 par. 21}
[ST, April 3, 1879 par. 22]          The deepest poverty, with God's blessing, is better than houses and lands, and any amount of earthly treasure, without it. God's blessing places value on everything we possess; but if we have the whole world without his blessing we are indeed as poor as the beggar, for we can take nothing with us into the next world.  {ST, April 3, 1879 par. 22}
[ST, April 3, 1879 par. 23]          Those who profess to be looking for the soon coming of our Saviour, should have Abrahamic faith; a faith that is valued because it has cost them something; a faith that works by love, and purifies the soul. The example of Abraham is left on record for us upon whom the ends of the world have come. We must believe that God is in earnest with us, and that he is not to be trifled with. He means what he says, and he requires of us implicit faith and willing obedience. Then will he let his light shine around about us, and we shall be all light in the Lord.                                                                   -    {ST, April 3, 1879 par. 23}
[ST, April 10, 1879 par. 1]         April 10, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                  Chapter Eleven.                                  Isaac.                                                                   -                                By Mrs. E. G. White.                                                                   -         The Canaanites were idolaters, and the Lord had commanded that his people should not intermarry with them, lest they should be led into idolatry. Abraham was old, and he expected soon to die. Isaac was yet unmarried. Abraham was afraid of the corrupting influence surrounding his son, and was anxious to have a wife selected for him who would not lead him from God. He committed this matter to his faithful, experienced servant who ruled over all that he had. Abraham required his servant to make a solemn oath to him before the Lord, that he would not take a wife for Isaac of the Canaanites, but that he would go to Abraham's kindred, who believed in the true God, and select a wife for the young man. He charged him not to take Isaac to the country from which he came; for they were nearly all affected with idolatry. If he could not find a wife for Isaac who would leave her kindred and come where he was, then he should be clear of the oath which he had made. This important matter was not left with Isaac, for him to select for himself, independent of his father. Abraham tells his servant that God will send his angel before him to direct him in his choice.  {ST, April 10, 1879 par. 1}
[ST, April 10, 1879 par. 2]         The servant, taking with him ten camels and numerous presents for the intended wife and her relatives, started on his long journey up toward Damascus, and then on to the fertile plains that border on the great river of the East. Bethuel, the nephew of Abraham, was the owner of large flocks, but he dwelt in a town or city, to the wells outside of which the women were in the habit of resorting for water, and to which the servant of Abraham now drew near. It was an anxious time with the man; the happiness of the whole family in Canaan depended on the choice which he made, and how was he to choose wisely among those who were entire strangers to him? He remembered his master's words, that God would send his angel with him; and he prayed earnestly that certain evidence might be given him, that he might not err in the matter.  {ST, April 10, 1879 par. 2}
[ST, April 10, 1879 par. 3]          His prayer was answered. Among the maidens gathered at the well he particularly noticed the engaging manners and courteous conduct of Rebekah, and he received the desired evidence that she was the one whom God had been pleased to select to become Isaac's wife. Full of joy the man inquired of her parentage, and on learning that she was the daughter of Bethuel, he "bowed down his head, and worshiped the Lord." The maiden immediately informed her brother Laban of what had occurred, and they hastened to invite to their home the servant, with his attendants and the camels. Before he would partake of food, the servant told his errand, his prayer at the well, and the answer, with all the circumstances attending it. Then he said, "And now, if ye will deal kindly and truly with my master, tell me; and if not, tell me; that I may turn to the right hand or to the left." The answer was, "The thing proceedeth from the Lord; we cannot speak unto thee bad or good. Behold, Rebekah is before thee; take her and go, and let her be thy master's son's wife, as the Lord hath spoken."  {ST, April 10, 1879 par. 3}
[ST, April 10, 1879 par. 4]          After all had been arranged, and the consent of the family had been obtained, Rebekah herself was consulted as to whether she would go with the servant of Abraham a great distance from her father's house, to become the wife of Isaac. She believed, from the circumstances that had taken place, that God's hand had selected her to be Isaac's wife, and she said, "I will go."  {ST, April 10, 1879 par. 4}
[ST, April 10, 1879 par. 5]          The servant, knowing that his master would rejoice at the success of his mission, was impatient to be gone; and they immediately set out on the homeward journey. Abraham dwelt at Beersheba, and Isaac, who had been attending to the flocks in the adjoining country, had returned to his father's tent to await the arrival of the messenger from Haran. "And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, the camels were coming. And Rebekah lifted up her eyes, and when she saw Isaac she lighted off the camel. For she had said unto the servant, What man is this, that walketh in the field to meet us? And the servant had said, It is my master; therefore she took a vail and covered herself. And the servant told Isaac all things that he had done. And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife. And he loved her; and Isaac was comforted after his mother's death."  {ST, April 10, 1879 par. 5}
[ST, April 10, 1879 par. 6]          In ancient times marriage contracts were generally made by the parents, yet no compulsion was used to make persons marry those whom they could not love. But the children had confidence in the judgment of their parents, and followed their counsel, and bestowed their affections upon those whom their God-fearing, experienced parents chose for them. It was considered a crime to follow a course contrary to this.  {ST, April 10, 1879 par. 6}
[ST, April 10, 1879 par. 7]          What a contrast to the course now pursued by many children! Instead of showing reverence and due honor for their parents, by consulting them, and having the advantages of their experienced judgment in choosing for them, they move hastily in the matter, and are controlled by fancy and impulse rather than by the judgment of their parents and the fear of God. It is often the case that they contract marriage without even the knowledge of their parents. And, in many instances, the lives of parents are imbittered by the hasty marriages of their children, because the son-in-law or the daughter-in-law feels under no obligation to make them happy.  {ST, April 10, 1879 par. 7}
[ST, April 10, 1879 par. 8]          Abraham saw and realized the influence which an idolatrous wife would exert upon her husband. He would not have Isaac imperil his moral and religious character by connecting with a woman who was unacquainted with God. His eldest son had contracted an unhappy marriage. Ishmael's home was made miserable, his children were undisciplined, and their characters were uncourteous and disrespectful. They were not taught the knowledge of God. Abraham was unwilling that Isaac should run the risk of taking a wife of the heathen nations. He had marked the unhappy course of others, and the result of connecting with companions who knew not and feared not God, from the days of Cain to his own time.  {ST, April 10, 1879 par. 8}
[ST, April 10, 1879 par. 9]          However pure and correct the principles of the God-fearing, the society of an irreligious companion has an influence to lead away from God. Therefore, Abraham was determined on this point, that Isaac should marry one of his own nation. The women of other nations were, many of them, attractive because of their beauty; but they lacked beauty of character. Abraham knew that true dignity, true elevation is to be found only in those who love and fear God. There is a debasement upon the entire character of the godless, who follow the imagination of their own hearts, and are filled with their own devices. But those who make God their trust, who are elevated by his grace, obedient to his requirements, seeking his glory, fearing his displeasure, will receive his blessing. They will have that hope and courage, that dignity, calmness, and self-possession, which only those can have who are connected with God. Abraham had maintained an habitual trust in God. The impress of such character is reproduced in their children. Yet Abraham saw that in Isaac there was a disposition to be yielding. He was a firm believer in God, but if connected with one of opposite character he would be in danger of losing his adherence to right, to avoid disagreeable consequences.  {ST, April 10, 1879 par. 9}
[ST, April 10, 1879 par. 10]          Evil associates include more than the immoral and profane. Connection with one who is known to be irreligious is contrary to God's order, and cannot fail to draw the soul away from Him. Those who have not the fear of God before them, who are not seeking to live in obedience to him, although they may be moral, intellectual, apparently refined, fashionable, wealthy, are not the ones for Christians to form a marriage alliance with. However agreeable their society may be, however entertaining their conversation, the word of God is plain upon the point; the Christian should not connect with them.  {ST, April 10, 1879 par. 10}
[ST, April 10, 1879 par. 11]          Those who enter the marriage relation while unconverted should not after conversion leave their unbelieving companions. Whatever their religious character may be, they must remain faithful, kind, and true toward them; yet they should acknowledge the claims of God above any earthly relationship, serving him with fidelity, even though inconvenience, trials, and persecutions may arise for the sake of Christ and the truth. This persevering fidelity to truth and duty may be a sanctifying influence upon the unbelieving companion. But marriages formed understandingly with unbelievers are forbidden by the word of God. The suit may be urged by the unbeliever, and inclination may plead that it be accepted; and inclination frequently triumphs; but Satan has the victory; temptation has not been resisted, and in nine cases out of ten both parties are lost to Christ.  {ST, April 10, 1879 par. 11}
[ST, April 10, 1879 par. 12]         There is a willing blindness in regard to the result of human action, the consequence of which reaches far into the future of man's existence. A life of bitterness and woe is before those who venture to disregard God's commands; but they pass heedlessly on, rashly taking solemn vows upon them, the believer binding up his life interest with an unbeliever. Domestic life and domestic relation are to be shared by those two, one professedly obeying God, and the other living in disregard of his requirements. How can two walk together, except they be agreed? If a woman respects not the claims of God, pays no heed to the bonds which bind her to religion, how can she be expected to be faithful to the law which binds her to her husband?  {ST, April 10, 1879 par. 12}
[ST, April 10, 1879 par. 13]          Young men and women sometimes manifest great independence upon the subject of marriage, as though the Lord had nothing to do with them, or they with the Lord, in that matter. They seem to think that it is purely a matter of their own, which neither God nor their parents should in any wise control, that the bestowal of their affections is a matter in which self alone should be consulted. Such make a serious mistake; and a few years of marriage experience generally teaches them that it is a miserable mistake. This is the great reason of so many unhappy marriages, in which there is so little true, generous love, and so little exercise of noble forbearance, toward each other. These often behave in their own homes more like pettish children, than the dignified, affectionate husband and wife.  {ST, April 10, 1879 par. 13}
[ST, April 10, 1879 par. 14]          Isaac had been trained in the fear of God to a life of obedience. And when he was forty years old, he submitted to have the God-fearing, experienced servant of his father choose for him. He believed that God would direct in regard to his obtaining a wife.  {ST, April 10, 1879 par. 14}
[ST, April 10, 1879 par. 15]          Children now from fifteen to twenty years of age generally consider themselves competent to make their own choice, without the consent of their parents. And they would look with astonishment, if it should be proposed to them to move in the fear of God, and make the matter a subject of prayer. Isaac's case is left on record, as an example for children in after generations, especially those who profess to fear God.  {ST, April 10, 1879 par. 15}
[ST, April 10, 1879 par. 16]          The course which Abraham pursued in the education of Isaac, that caused him to love a life of noble obedience, is recorded for the benefit of parents, and should lead them to command their households after them. They should instruct their children to yield to, and respect their authority. And they should feel that a responsibility rests upon them to guide the affections of their children, that they may be placed upon persons who in their judgment would be suitable companions for their sons and their daughters. It is a sad fact that Satan controls the affections of the young to a great extent. And some parents feel that the affections should not be guided or restrained. The course pursued by Abraham is a rebuke to all such.                                                                   -    {ST, April 10, 1879 par. 16}
[ST, April 17, 1879 par. 1]         April 17, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                                 Chapter Twelve.                             Jacob and Esau.                                                                   -                                By Mrs. E. G. White.                                                                   -         God, who knows the end from the beginning, knew, before the birth of Jacob and Esau, just what characters they would both develop. He knew that Esau would not have a heart to obey him. When he answered the troubled prayer of Rebekah, informing her that she would have two children, he presented before her the future history of her two sons, that they would become two nations, the one greater than the other, and the elder would serve the younger. The first-born was entitled to peculiar advantages and special privileges; he possessed honor and authority, in the family and the tribe, next to that of the parents; he was regarded as especially consecrated to God, and was selected to fill the office of priest; and he received a double portion of the father's goods.  {ST, April 17, 1879 par. 1}
[ST, April 17, 1879 par. 2]         The two brothers were very unlike in character. Isaac was pleased with the bold, courageous spirit manifested by Esau, who delighted in the chase, bringing home game to his father, with stirring accounts of his adventures. Jacob was the favorite son of his mother, because his disposition was mild, and better calculated to make her happy. He had learned from his mother what God had taught her, that the elder should serve the younger, and his youthful reasoning led him to conclude that this promise could not be fulfilled while his brother had the privileges which were conferred on the first-born. And when the latter came in from the field, faint with hunger, Jacob improved the opportunity to turn Esau's necessity to his own advantage, and proposed to feed him with pottage, if he would renounce all claim to the birthright; and Esau sold his birthright to Jacob.  {ST, April 17, 1879 par. 2}
[ST, April 17, 1879 par. 3]          Esau had taken two wives of the idolatrous Canaanites. This was a source of deep sorrow to Isaac and Rebekah, for they well knew that God had commanded their fathers not to intermarry with idolaters, and they had fully understood the care and anxiety of Abraham that Isaac should marry a wife of his own nation and faith. Isaac was now more than one hundred years old, the infirmities of age were upon him, and his sight had grown dim. Esau was still his favorite son, and notwithstanding Isaac had been made acquainted with the purpose of God, he determined to bestow the benediction upon his first-born. He called Esau, and, as he supposed, privately made known his wish that he should prepare him venison before the bestowal of the blessing, in accordance with the custom of making a feast upon such occasions. Rebekah had been divinely instructed that Jacob was to be in the direct line through which the promise would be fulfilled in the birth of the Redeemer. She was confident that her husband was going contrary to the will of God, and that no reasoning could change his purpose, and without due reflection she determined not to allow the father's partiality for his eldest son to avert the purpose of God; by stratagem she would obtain the blessing for Jacob. As soon as Esau had departed on his errand she called her youngest son, and related to him the words of Isaac, and the necessity of action on their part to prevent the accomplishment of his designs to bestow a blessing, finally and irrevocably, upon Esau. If Jacob would follow her directions he might obtain the blessing, as God had promised. As Jacob listened to his mother's plan he was at first greatly distressed, and assured her that in thus deceiving his father he would receive a curse instead of the desired blessing. But his scruples were overborne, and he proceeded to carry out his mother's suggestions. The plan was successful; he obtained by fraud that which, had he shown the proper trust in God, he would have received as his right.  {ST, April 17, 1879 par. 3}
[ST, April 17, 1879 par. 4]         It was not his intention to utter a direct falsehood, but once in the presence of his father he thought he had gone too far to retreat. From that moment he felt poor in heart, he was weighed down with self-condemnation. In grossly deceiving his blind, aged father, he had lost his nobility and truth. In one short hour he had made work for a life-long repentance. This scene was vivid before him in after years, when the wicked course of his own sons oppressed his soul.  {ST, April 17, 1879 par. 4}
[ST, April 17, 1879 par. 5]          The unrighteous course of Jacob and Rebekah produced no good results; it brought only distrust, jealousy, and revenge. Mother and son should have waited for the Lord to accomplish his own purpose in his own way, and in his own time, instead of trying to bring about the foretold events by the aid of deception. If Esau had received the blessing which was bestowed upon the firstborn, his prosperity could have come from God alone; and he would have granted him prosperity, or brought upon him adversity, according to his course of action. If he should love and reverence God, like righteous Abel, he would be accepted and blessed. If, like wicked Cain, he had no respect for God, nor for his commandments, he would be rejected of him, as was Cain. If Jacob's course should be righteous, the prospering hand of God would be with him, even if he did not obtain the blessings and privileges generally bestowed upon the firstborn. Rebekah repented in bitterness for the wrong counsel which she had given to Jacob, for it was the means of separating him from her forever. He was compelled to flee for his life from the wrath of Esau, and his mother never saw his face again. Isaac lived many years after he gave Jacob the blessing, and was convinced by the course of his two sons, that the blessing rightly belongs to Jacob.  {ST, April 17, 1879 par. 5}
[ST, April 17, 1879 par. 6]          In the providence of God the unerring pen of inspiration withheld not the mistakes and sins of good men. The sin is unsparingly brought to light, and also the just judgment of God. Because of his transgression, Jacob became a fugitive from his home, compelled to serve a hard master for twenty years. A cruel fraud was practiced upon him in his marriage with Leah, his ten sons deceived him as he had deceived his father, and for many years he mourned over the supposed death of Joseph. All these years Jacob was a recipient of God's favor, yet he had sown a crop that he must reap; neither time nor repentance could change into golden grain the vile weed sown. This view of the matter makes it of the highest consequence that in words and actions we move in conscious integrity, for "whatsoever a man soweth, that shall he also reap."  {ST, April 17, 1879 par. 6}
[ST, April 17, 1879 par. 7]          As Jacob pursued his journey, a stranger in a strange land, he sadly pondered the events which had transpired as the result of his own transgression. At night he lay down to sleep with the canopy of heaven as a covering, the earth his bed, and a stone his pillow. A compassionate God, who ever pitieth the woes of men, saw the lonely fugitive, troubled and perplexed, fearing that God had forsaken him because of his injustice, deception, and falsehood. In a vision of the night, the Lord manifested himself to Jacob. He saw a ladder, the base resting upon the earth, the top round reaching into the highest heaven even to the throne of God. The Lord himself, enshrouded in light, stood above the top of the ladder, and angels were ascending and descending upon it.  {ST, April 17, 1879 par. 7}
[ST, April 17, 1879 par. 8]          As Jacob gazed with wonder upon the scene, the voice of God was heard, saying, "I am the Lord God of Abraham thy father, and the God of Isaac. And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of." Jacob awakened from his dream, and exclaimed in solemn awe, "Surely the Lord is in this place, and I knew it not." He looked about as if to again catch a glimpse of the heavenly messengers, but above him was only the blue, star-gemmed firmament, his head was still resting upon the rocky pillow. The ladder was gone, and the angels were no longer to be seen; but the voice of God was still echoing in his ears, with the promise now to him so precious. He felt indeed that angels of God, although unseen, peopled the place; that God was looking down upon him with compassion and love. Filled with holy awe and amazement, he involuntarily exclaimed, "How dreadful is this place! This is none other but the house of God, and this the gate of Heaven."  {ST, April 17, 1879 par. 8}
[ST, April 17, 1879 par. 9]          The meaning of this ladder is explained to us in the words of Christ to Nathanael, "Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." The atonement of Christ links earth to Heaven, and finite man to the infinite God; for through Christ, the communication that was broken off because of transgression, is resumed with man. Sinners may find pardon and be visited by mercy and grace.  {ST, April 17, 1879 par. 9}
[ST, April 17, 1879 par. 10]          When the morning light appeared, Jacob arose, and taking the stone upon which his head had rested, he poured oil upon it, in accordance with the custom of those who would preserve a memorial of God's mercy, that whenever he should pass that way, he might tarry at this sacred spot to worship the Lord. And he called the place Bethel, or the house of God. With the deepest gratitude and love he repeated again and again the gracious promise that God's help and presence would be with him; and then, in the fullness of his soul, he made the solemn vow, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God; and this stone which I have set for a pillar, shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee."  {ST, April 17, 1879 par. 10}
[ST, April 17, 1879 par. 11]          God's presence is not confined to the splendid edifice. Jacob's humble resting-place had been consecrated by a manifestation of divine glory. God has often made sacred the hillside, the caves of the earth, the forest, the humble barn, the cotton tent. Each has become a tabernacle where he meets and blesses his servants, who are humbly seeking after truth, and peace, and righteousness. But the grandest cathedral, the marvel of architecture, if it encloses pride, dead forms, and hollow hypocrisy, is repulsive in the sight of God, who seeketh such to worship him as worship in spirit and in truth.  {ST, April 17, 1879 par. 11}
[ST, April 17, 1879 par. 12]          With a heart overflowing with love to God, and making melody in harmony with the happy songsters, Jacob went forward on his journey. He felt indeed that the presence of the Unseen was with him, and that angels were his companions.  {ST, April 17, 1879 par. 12}
[ST, April 17, 1879 par. 13]          Jacob felt that God had claims upon him which he must acknowledge, and that the special tokens of divine favor granted to him demanded a corresponding return. In like manner, every blessing bestowed upon us calls for a response. The Author of all our mercies should receive, not only gratitude, but tangible returns. Our time, our talents, our property, should be, and will be by every true Christian, sacredly devoted to the service of Him who has given these blessings to us in trust. When special deliverance has been wrought for us, when new and unexpected favors have been bestowed upon us, we should not accept them with indifference and with careless, thankless hearts.--God would have us follow the example of Jacob, pledge to the Lord in return for all his mercies.        (To be Continued.)                                                                   -    {ST, April 17, 1879 par. 13}
[ST, April 24, 1879 par. 1]      April 24, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                         Chapter Twelve--Continued.                               Jacob and Esau.                                                                   -                                  By Mrs. E. G. White.                                                                   -         One reason why God does not bestow more and larger blessings upon his people is that they would not appreciate them and render to God the things that are God's. Every Christian should often review his past life, and never should he forget the precious deliverances which God has wrought for him, supporting him in trial, consoling him in affliction, opening ways for him when all seemed dark and forbidding, refreshing him when ready to faint under discouragements. And in view of all these innumerable blessings, he should be melted and subdued, grateful and humble. He may well exclaim, "What shall I render unto the Lord for all his benefits toward me?" The rendering to God will not be merely in words of thankfulness, but in tithes and offerings. The Christian will practice self-denial and self-sacrifice to make returns to God.  {ST, April 24, 1879 par. 1}
[ST, April 24, 1879 par. 2]         The conduct of Esau in selling his birthright represents the course of the unrighteous, who consider the redemption purchased for them by Christ of little value, and sacrifice their heirship to Heaven for perishable treasures. Many are controlled by inclination, and rather than deny an unhealthy appetite, they will sacrifice high and valuable considerations. If one must be yielded, the gratification of a depraved appetite, or the high and heavenly blessings which God promises only to the self-denying and God-fearing, the clamors of appetite, as in the case of Esau, will generally prevail, and for self-gratification, God and Heaven will be virtually despised. Even professed Christians will use tea, coffee, snuff, tobacco, and spirits, all of which benumb the finer sensibilities of the soul. If you tell them they cannot have Heaven and these hurtful indulgences, and that they should cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, they are offended, and conclude that if the way is so straight that they cannot indulge their gross appetites, they will no longer walk therein.  {ST, April 24, 1879 par. 2}
[ST, April 24, 1879 par. 3]         Especially will the corrupt passions control the mind of those who consider Heaven of so little worth. Health will be sacrificed, the mental faculties enfeebled, and Heaven will be sold for these pleasures, as Esau sold his birthright. This case is left on record as a warning to others. Esau was a reckless person. He made a solemn oath that Jacob should have his birthright. Yet when he learned that his brother had obtained the blessing which would have belonged to him, had he not rashly sold it, he was greatly distressed. He had repented of his rash act, when it was too late to remedy the matter. Thus it will be in the day of God with sinners, who have bartered away their heirship to Heaven for selfish gratifications and hurtful lusts. They will then find no place for repentance, although, like Esau, they may seek it carefully and with tears.  {ST, April 24, 1879 par. 3}
[ST, April 24, 1879 par. 4]          Jacob was not happy in his marriage relation, although his wives were sisters. He formed the contract with Laban for his daughter Rachel, whom he loved, but after he had served seven years for her, Laban, wishing to retain his faithful services a greater length of time, deceived him, and gave him Leah. When Jacob realized the deception that had been practiced upon him, and that Leah had acted her part in deceiving him, he could not love her, and he reproved his father-in-law for thus trifling with his affections. Laban entreated him not to put away Leah, for this was considered a great disgrace, not only to the wife, but to the whole family. Jacob was placed in a most trying position; but he decided still to retain Leah, and also to marry her sister. Yet Leah was loved in a much less degree than Rachel.  {ST, April 24, 1879 par. 4}
[ST, April 24, 1879 par. 5]          Laban was selfish in his dealings with Jacob, and thought only of advantaging himself by his faithful labors. Jacob would have left the artful Laban long before, but he was afraid of encountering Esau. He heard the complaint of Laban's sons, "Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. And Jacob beheld the countenance of Laban, and behold, it was not toward him as before."  {ST, April 24, 1879 par. 5}
[ST, April 24, 1879 par. 6]          Jacob was greatly distressed. He knew not which way to turn. He carries his case to God, and intercedes for direction from him, and the Lord mercifully answers his prayer. "Return unto the land of thy fathers, and to thy kindred; and I will be with thee." Jacob now called his two wives to the field, where there could be a secret consultation without danger of being overhead, and said, "I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me. And ye know that with all my power I have served your father. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me." Jacob then related to them the dream given him of God, to leave Laban and go unto his kindred. Rachel and Leah replied, expressing their dissatisfaction with their father's proceedings, "Is there yet any portion of inheritance for us in our father's house? Are we not counted of him as strangers? for he hath sold us, and hath quite devoured also our money. For all the riches which God hath taken from our father, that is ours, and our children's; now then, whatsoever God hath said unto thee, do."  {ST, April 24, 1879 par. 6}
[ST, April 24, 1879 par. 7]          Anciently it was customary for the bridegroom to pay a sum of money, according to his circumstances, to the father of his wife. If he had no money, nor anything of value, his labor was accepted for a stated length of time before he could obtain the daughter as his wife. This custom was deemed a safeguard to the marriage contract. Fathers did not consider it safe to trust the happiness of their daughters to men who had not made sufficient provision to take care of a family. If they had not ability to manage business, to acquire cattle or lands, it was feared that their lives would be worthless. But that the truly worthy might not become discouraged, a provision was made to test the worth of those who had nothing of value to pay for a wife. They were permitted to labor for the father whose daughter they loved. Their labors were engaged for a certain length of time, regulated by the value of the dowry required for the daughter. In doing this, marriage was not hasty, as there was opportunity to test the depth of affections of the suitor. If he was faithful in his services, and was otherwise considered worthy, the daughter was given him as his wife. And, generally, all the dowry the father had received was given to his daughter at her marriage.  {ST, April 24, 1879 par. 7}
[ST, April 24, 1879 par. 8]         What a contrast to the course now pursued by parents and children! There are many unhappy marriages because of so much haste. Two unite their interests at the marriage altar, by most solemn vows before God, without previously weighing the matter, and devoting time to sober reflection and earnest prayer. Many move from impulse. They have no thorough acquaintance with the dispositions of each other. They do not realize that the happiness of their life is at stake. If they move wrong in this matter, and their married life proves unhappy, it cannot be taken back. If they find they are not calculated to make each other happy, they must endure it as best they can. In some instances the husband proves to be too indolent to provide for a family, and his wife and children suffer. If the ability of such had been proved, as was the custom anciently, before marriage, much misery would have been saved. In the case of Rachel and Leah, Laban selfishly kept the dowry which should have been given to them. They have reference to this when they say, "He hath sold us, and hath quite devoured also our money."                           (To be Continued.)                                                                   -    {ST, April 24, 1879 par. 8}
[ST, May 1, 1879 par. 1]         May 1, 1879 The Great Controversy  Between Christ and His Angels and Satan  and His Angels.  -                             Chapter Twelve-Concluded.                              Jacob and Esau.                                                                   -                                 By Mrs. E. G. White.          In the absence of Laban, Jacob took his family and all that he had, and departed. After he had pursued his journey three days, Laban learned that he had left him, and he was very angry, and pursued after him, determined to bring him back by force. But the Lord had pity upon his servant, and as Laban was about to overtake him, gave him a dream not to speak good or bad to Jacob. That is, he should not force him to return, or urge him by flattering inducements. When Laban met his son-in-law, he inquired why he had stolen away unawares, and carried away his daughters as captives taken with the sword. Laban tells him, "It is in the power of my hand to do you hurt; but the God of your fathers spake unto me yesternight," and he mentioned how he had been warned by the dream. Jacob then rehearsed to Laban the ungenerous course he had pursued toward him, that he had studied only his own advantage. He appeals to his father-in-law as to the uprightness of his conduct while with him: "That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes."  {ST, May 1, 1879 par. 1}
[ST, May 1, 1879 par. 2]         A shepherd's life was one of diligence. He was obliged to watch his flocks day and night. Wild beasts were common, and often bold, and would do great injury to sheep and cattle that were not guarded by a faithful shepherd. Although Jacob had a number of servants to aid him in tending the flocks owned by himself and Laban, the responsibility of the whole matter rested upon him. And during some portions of the year he was obliged to be with the flocks himself, day and night, to care for them in the dry season, that they might not perish with thirst; in the coldest part of the year to save them from becoming chilled with the heavy night frosts. Their flocks were also in danger of being stolen by unprincipled shepherds.  {ST, May 1, 1879 par. 2}
[ST, May 1, 1879 par. 3]          A shepherd's life was one of constant care. He was not qualified for his position unless he was merciful, and possessed courage and perseverance. Jacob was chief shepherd, and had shepherds under him who were termed servants. The chief shepherd called these servants, to whom he intrusted the care of the flock, to a strict account if they were not found in a flourishing condition. If any of the cattle were missing, the chief shepherd suffered the loss.  {ST, May 1, 1879 par. 3}
[ST, May 1, 1879 par. 4]          Christ, in his relation to his people, is compared to a shepherd. He saw, after the fall, his sheep in a pitiable condition, exposed to sure destruction. He left the honors and glories of his father's house to become a shepherd, to save the miserable, wandering sheep, who were ready to perish. His winning voice was heard calling them to his fold, a safe and sure retreat from the hand of robbers; also a shelter from the scorching heat, and a protection from the chilling blasts. His care was continually exercised for the good of his sheep. He strengthened the weak, nourished the suffering, and gathered the lambs of the flocks in his arms, and carried them in his bosom. His sheep love him. He goeth before them, and they hear his voice, and follow him. "And a stranger will they not follow, but will flee from him; for they know not the voice of strangers." Christ says,"I am the good Shepherd. The good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep. The hireling fleeth because he is an hireling, and careth not for the sheep. I am the good Shepherd, and know my sheep, and am known of mine."  {ST, May 1, 1879 par. 4}
[ST, May 1, 1879 par. 5]         Christ is the chief shepherd. He has intrusted the care of his flock to under-shepherds. He requires these shepherds to have the same interest for his sheep that he has ever manifested, to ever feel the responsibility of the charge he has intrusted to them. Ministers, who are called of God to labor in word and doctrine, are Christ's shepherds. He has appointed them under himself to oversee and tend his flock. He has solemnly commanded these to be faithful shepherds, to feed the flock with diligence, to follow his example, to strengthen the weak, nourish the fainting, and shield them from devouring beasts. He points them to his example of love for his sheep. To secure their deliverance, he laid down his own life. If they imitate his self-denying example, the flock will prosper under their care. They will manifest a deeper interest than did Jacob, who was a faithful shepherd over the sheep and cattle of Laban. They will be constantly laboring for the welfare of the flock. They will not be mere hirelings, of whom Jesus speaks, who possess no particular interest in the sheep; who, in time of danger of trial, flee and leave the flock. A shepherd who labors merely for the wages he obtains, cares only for himself, and is continually studying his own interests and ease, instead of the welfare of his flock.  {ST, May 1, 1879 par. 5}
[ST, May 1, 1879 par. 6]          Says Peter, "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock." Says Paul, "Take heed therefore unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood."  {ST, May 1, 1879 par. 6}
[ST, May 1, 1879 par. 7]          All those professing to be shepherds, who feel that to minister in word and doctrine, and bear the burdens and have the care which every faithful shepherd should have, is a disagreeable task, are reproved by the apostle: "Not by constraint, but willingly; not for filthy lucre, but of a ready mind." All such unfaithful shepherds, the chief Shepherd would willingly release. The church of God is purchased with the blood of Christ, and every shepherd should realize that the sheep under his care cost a priceless sum. He should be diligent in his labor, and persevering in his efforts to keep the flock in a healthy, flourishing condition. He should consider the sheep intrusted to his care of the highest value, and realize that he will be called to render a strict account of his ministry. And if he is found faithful, he will receive a rich reward. "When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."  {ST, May 1, 1879 par. 7}
[ST, May 1, 1879 par. 8]          Jacob continued, plainly presenting before Laban the injustice of his course: "Thus have I been twenty years in thy house. I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the Fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction, and the labor of my hands, and rebuked thee yesternight."  {ST, May 1, 1879 par. 8}
[ST, May 1, 1879 par. 9]         Laban then assured Jacob that he had an interest for his daughters and their children, and he could not harm them. "Now, therefore," he said. "come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee." To this, Jacob consented, and a pile of stones was thrown up as a visible token of the compact.  {ST, May 1, 1879 par. 9}
[ST, May 1, 1879 par. 10]          And Laban said, "The Lord watch between me and thee when we are absent one from another. If thou shalt afflict my daughters, or if thou shalt take other wives besides my daughters; no man is with us, see, God is witness between me and thee." Laban understood the wrong of polygamy, although it was through his artifice alone that Jacob had taken two wives. He well knew that it was the jealousy of Leah and Rachel that led them to give their maids to Jacob, which confused the family relation, and increased the unhappiness of his daughters. And now as they are journeying to a distant country, and their interest is to be entirely separate from his own, he would guard their happiness as far as possible.  {ST, May 1, 1879 par. 10}
[ST, May 1, 1879 par. 11]          Jacob made a solemn covenant before the Lord, that he should not take other wives. "And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; this heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the Fear of his father Isaac."                                                                   -    {ST, May 1, 1879 par. 11}
[ST, July 3, 1879 par. 1]       July 3, 1879 Wisconsin Camp-Meeting.  -         I came upon the ground very weak, but have labored much harder than it seemed possible when I came. Sabbath after speaking I invited those who desired to seek the Lord to come forward; about one hundred responded. I also spoke twice on Sunday. Monday morning resumed our labor for those who had been invited forward. Candidates for baptism were examined, and twenty-six were baptized in the beautiful lake. One poor paralytic, a young man, who had lost the use of his limbs; he was taken in the arms of Brn. Olsen and Decker and buried with Christ in baptism and came out of the water, his countenance lighted up with beams of the Sun of righteousness.  {ST, July 3, 1879 par. 1}
[ST, July 3, 1879 par. 2]          At this meeting a temperance society was organized. The teetotal pledge was circulated and one hundred and fifty signed it. Tuesday morning we had our closing meeting. The deepest feeling was beginning to take hold of the people, just as we must separate. We deeply regretted that many commenced moving from the ground Monday morning, which was a great injury to the meeting. We feel that it is not right for our brethren to delay to come to the meeting until it has been in session one or two days. They lose the labor put forth to advance and bring up the interest, and they lag behind all through the meeting. Others become uneasy and home cares draw them away before they have a chance to be benefited by the meeting.  {ST, July 3, 1879 par. 2}
[ST, July 3, 1879 par. 3]          We had some sweet, refreshing seasons. We were blessed ourselves and know that many were convicted that we had the truth. My husband was free in spirit, and spoke with great clearness and power. We rejoice that many were comforted and strengthened in God. But we feel sad as we think of the far richer blessings God was willing to give us at this camp meeting, which we did not receive because our minds were not prepared to accept them. For the lack of appropriating faith many are apparently content to receive little from God's storehouse. Their lives are, therefore, not rich in faith, hope, and noble courage, and do not abound in good works. They have a sickly faith, a dwarfed and defective religious experience. My heart aches, as I see the low standard our people are becoming too willing to retain. They do not follow on to know the Lord. They are not connected with God. They are like salt that has lost the savor. They have not vital godliness, or heart-holiness; therefore they are like the fig tree destitute of fruit. As a people, unless we cherish the light that shines upon our pathway, we shall have darkness, and great will be the darkness. Our privileges and opportunities are great, and we must make persevering, determined effort to keep pace, in our daily experience, with the onward march of truth.                                                                 E. G. White.                                                                   -    {ST, July 3, 1879 par. 3}
[ST, August 7, 1879 par. 1]       August 7, 1879 The Sufferings of Christ.  -  By Mrs. E. G. White.  -      ［NOTE.--THIS SERIES OF FOUR ARTICLES WAS PUBLISHED INITIALLY IN THE SIGNS OF THE TIMES IN NOVEMBER AND DECEMBER, 1875. DUE TO IRREGULARITIES IN COLUMN WIDTH, AS FIRST PUBLISHED, THEY DO NOT LEND THEMSELVES FOR FACSIMILE REPRODUCTION. THEY APPEAR HERE IN THEIR FIRST REPRINTING. IN PAMPHLET FORM THESE ARTICLES HAVE HAD VERY WIDE DISTRIBUTION THROUGH THE YEARS, AND ARE CURRENTLY AVAILABLE AS A SEPARATE DOCUMENT.--WHITE TRUSTEES.］         "God is love." And his matchless love manifested toward fallen man, in the gift of his beloved Son, amazed the holy angels. "For God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life." He was the Father's "appointed heir of all things, by whom also he made the worlds." He was the "brightness of his glory, and the express image of his person." And he upheld "all things by the word of his power." He possessed divine excellence and greatness. It pleased the Father that in him all fullness should dwell. And Christ "thought it not robbery to be equal with God." Yet he "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."   {ST, August 7, 1879 par. 1}
[ST, August 7, 1879 par. 2]         The Son of God consented to die in the sinner's stead, that man might, by a life of obedience, escape the penalty of the law of God. His death did not slay the law, lessen its holy claims, nor detract from its sacred dignity. The death of Christ proclaimed the justice of his Father's law in punishing the transgressor, in that he consented to suffer the penalty in order to save fallen man from its curse. The death of God's beloved Son on the cross shows the immutability of God's law. His death magnifies the law and makes it honorable, and gives evidence of its changeless character. From his own lips is heard, "Think not that I am come to destroy the law or the prophets. I am not come to destroy, but to fulfill." The death of the divine Son justified the claims of the divine law. In order to more fully realize the value of redemption, it is necessary to understand what it cost. In consequence of limited views of the sufferings of the divine Son of God, many place a low estimate upon the great work of the atonement.  {ST, August 7, 1879 par. 2}
[ST, August 7, 1879 par. 3]          The plan of redemption, embracing the good news of salvation through Jesus Christ, was first preached to Adam. It was to him the star of hope, lighting up the dark and dreaded future. Adam saw that Christ was the only door of hope through which he could enter and have life. The plan of saving sinners through Christ alone was the same in the days of Adam, Noah, Abraham, and every successive generation of those who lived before the advent of Christ, as it is in our day. The patriarchs, prophets, and all the holy martyrs from righteous Abel, looked forward to a coming Saviour, in whom they showed their faith by sacrificial offerings. At the crucifixion the typical system of sacrifices was done away by the great antitypical offering. The sacrifice of beasts shadowed forth the sinless offering of God's dear Son, and pointed forward to his death upon the cross. But at the crucifixion type met antitype, and the typical system there ceased; but not one jot or tittle of the moral code was abrogated at the death of Christ.  {ST, August 7, 1879 par. 3}
[ST, August 7, 1879 par. 4]          The Son of God is the center of the great plan of redemption, which unit plan covers all dispensations. He is "the Lamb slain from the foundation of the world." He is the Redeemer of the fallen sons and daughters of Adam in all the ages of human probation. "Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved." Christ is the substance or body which cast its shadow back into former dispensations. And when Christ died the shadow ceased. The transgression of the moral code made the shadowy system necessary. And at the death of Christ, which event had been shadowed forth by the blood of beasts from the time of Adam, these offerings, and not the law of God, the violation of which had made them necessary, was abolished.  {ST, August 7, 1879 par. 4}
[ST, August 7, 1879 par. 5]          The gospel preached to Adam, Noah, Abraham, and Moses was to them good news; for their faith embraced a coming Saviour. A more clear and glorious light now shines upon the Christian world; for in the Jewish age the cross cast its shadow away back to the time when Adam left his Eden home. That which was faith to the ancients, who lived before Christ, is assurance to us, as we see that Christ has come, as foretold by the prophets. It is as essential, no more so, and no less, that we have faith in a Redeemer who has come and died our sacrifice, as it was for the ancients to believe in a Redeemer to come, whom they represented by their typical sacrifices.  {ST, August 7, 1879 par. 5}
[ST, August 7, 1879 par. 6]          The Son of God, in becoming man's substitute, and bearing the curse which should fall upon man, has pledged himself in behalf of the race to maintain the sacred claims and exalted honor of his Father's law. His work and mission was to convince men of sin, which is the transgression of that law, and through the divine mediation, bring them back to obedience to his perfect law. The Father has given the world into the hands of Christ, that through his mediatorial work he may completely vindicate the binding claims and the holiness of every principle of his law.  {ST, August 7, 1879 par. 6}
[ST, August 7, 1879 par. 7]          After Christ was baptized of John in Jordan, he came up out of the water, and bowing upon the banks of the river, he prayed with fervency to his Heavenly Father for strength to endure the conflict with the prince of darkness in which he was about to engage. The heavens were opened to his prayer and the light of God's glory, brighter than the sun at noonday, came from the throne of the Eternal, and, assuming the form of a dove with the appearance of burnished gold, encircled the Son of God, while the clear voice from the excellent glory was heard in terrible majesty, saying, "This is my beloved Son in whom I am well pleased."  {ST, August 7, 1879 par. 7}
[ST, August 7, 1879 par. 8]          Here was the assurance to the Son of God that his Father accepted the fallen race through their representative, and that he had granted them a second trial. The communication between Heaven and earth, between God and man, which had been broken by the fall of Adam, was resumed. He who knew no sin, became sin for the race, that his righteousness might be imputed to man. Through the perfection of Christ's character, man was elevated in the scale of moral value with God; and through the merits of Christ, finite man was linked to the Infinite. Thus the gulf which sin had made was bridged by the world's Redeemer.  {ST, August 7, 1879 par. 8}
[ST, August 7, 1879 par. 9]          But few have a true sense of the great privileges which Christ gained for man by thus opening Heaven before him. The Son of God was then the representative of our race; and the special power and glory which the Majesty of Heaven conferred upon him, and his words of approval, are the surest pledge of his love and good will to man. As Christ's intercessions in our behalf were heard, the evidence was given to man that God will accept our prayers in our own behalf through the name of Jesus. The continued, earnest prayer of faith will bring us light and strength to withstand the fiercest assaults of Satan.  {ST, August 7, 1879 par. 9}
[ST, August 7, 1879 par. 10]          The light and strength of one day to the Christian will not be sufficient for the trials and conflicts of the next. Satan is now constantly changing his temptations, as he did with Christ. Every day we may be placed in new positions, and may have new and unexpected temptations. We may as consistently expect to be sustained on the morrow by food eaten today, as to depend upon present light and present blessings for future strength. Weak and sinful man cannot be safe unless God shall daily manifest his light and impart to him his strength.  {ST, August 7, 1879 par. 10}
[ST, August 7, 1879 par. 11]         It is of the highest importance that God manifest his will to us in the daily concerns of life; for the most important results frequently depend upon small occurrences. The more we become acquainted with God through his divine light, the more sensible shall we become of our weaknesses, and that we cannot live without him. We should ever feel that we need a sure guide to direct our faltering steps.  {ST, August 7, 1879 par. 11}
[ST, August 7, 1879 par. 12]          The life of a living Christian is a life of living prayer. The path of the just shineth more and more unto the perfect day. The Christian's life is one of progression. He goes forward from strength to strength, from grace to grace, and from glory to glory, receiving from Heaven the light which Christ, at infinite cost to himself, made it possible for man to obtain. The Christian cannot let his light shine properly unless he receives an increase of the divine illumination, corresponding with his growth in the knowledge of Bible truths. The strength and glory from the accessible Heavens will qualify him to meet the new temptations and bear the heavier responsibilities which are ever before him. Untried scenes await the Christian. New dangers surround him. And unexpected temptations constantly assail him. Our great Leader points us to the open Heavens as the only source of light and strength.  {ST, August 7, 1879 par. 12}
[ST, August 7, 1879 par. 13]          After his baptism, the Son of God entered the dreary wilderness, there to be tempted by the devil. For nearly six weeks he endured the agonies of hunger. For forty days he ate and drank nothing. This made his suffering greater than anything which man would ever be called to endure. Christ was bearing the guilt of the transgressor. He realized the power of appetite upon man; and in behalf of sinful man, he bore the closest test possible upon that point. Here a victory was gained which few can appreciate. The controlling power of depraved appetite, and the grievous sin of indulging it, can only be understood by length of the fast which our Saviour endured that he might break its power.  {ST, August 7, 1879 par. 13}
[ST, August 7, 1879 par. 14]          Satan had gained the victory over man in almost every temptation on the point of appetite. The Son of God saw that man could not of himself overcome this powerful temptation and he had such infinite love for the race that he left the royal courts of Heaven, and clothed his divinity with humanity, that with his long human arm he might reach to the very depths of human woe, while with his divine arm he grasps the Infinite. He came to earth to unite his divine power with our human efforts, that through the strength and moral power which he imparts, we may overcome in our own behalf. Oh! what matchless condescension for the King of glory to come down to this world to endure the pangs of hunger and the fierce temptations of a wily foe, that he might gain an infinite victory for man. Here is love without a parallel. Yet this great condescension is but dimly comprehended by those for whom it was made.  {ST, August 7, 1879 par. 14}
[ST, August 7, 1879 par. 15]          It was not the gnawing pangs of hunger alone which made the sufferings of our Redeemer so inexpressibly severe. It was the sense of guilt which had resulted from the indulgence of appetite that had brought such terrible woe into the world, which pressed so heavily upon his divine soul. "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."  {ST, August 7, 1879 par. 15}
[ST, August 7, 1879 par. 16]          With man's nature, and the terrible weight of his sins pressing upon him, our Redeemer withstood the power of Satan upon this great leading temptation, which imperils the souls of men. If man should overcome this temptation, he could conquer on every other point.  {ST, August 7, 1879 par. 16}
[ST, August 7, 1879 par. 17]          Intemperance lies at the foundation of all the moral evils known to man. Christ began the work of redemption just where the ruin began. The fall of our first parents was caused by the indulgence of appetite. In redemption, the denial of appetite is the first work of Christ. What amazing love has Christ manifested in coming into the world to bear our sins and infirmities, and to tread the path of suffering, that he might show us by his life of spotless merit how we should walk, and overcome as he had overcome, and that we might become reconciled to God.  {ST, August 7, 1879 par. 17}
[ST, August 7, 1879 par. 18]          As the human was upon Christ, he felt his need of strength from his Father. He had select places of prayer. He loved the solitude of the mountain in which to hold communion with his Father in Heaven. In this exercise he was strengthened for the duties and trials of the day. Our Saviour identifies himself with our needs and weaknesses, in that he becomes a suppliant, a nightly petitioner, seeking from his Father fresh supplies of strength, to come forth invigorated and refreshed, braced for duty and trial. He is our example in all things. He is a brother in our infirmities, but not possessing like passions. As the sinless One, his nature recoiled from evil. He endured struggles and torture of soul, in a world of sin. His humanity made prayer a necessity and privilege. He required all the divine support and comfort which his Father was ready to impart to his Son, who had left the joys of Heaven and chosen his home, for the benefit of man, in a cold and thankless world. Christ found joy and comfort in communion with his Father. Here he could unburden his sorrows that were crushing him. He was a man of sorrow and acquainted with grief.  {ST, August 7, 1879 par. 18}
[ST, August 7, 1879 par. 19]          Through the day he labored earnestly to save men from destruction. He healed the sick, he comforted the mourning, and brought cheerfulness and hope to the despairing. He brought the dead to life. After his work was finished for the day, he went forth, evening after evening, away from the confusion of the city, and his form was bowed in some retired place, in supplication to his Father. At times the bright beams of the moon shone upon his bowed form. And then again the clouds and darkness shut away all light. The dew and frost of night rested upon his head and beard while in the attitude of a suppliant. He frequently continued his petitions through the entire night. If the Saviour of men, with his divine strength, felt the need of prayer in our behalf, how much more should feeble, sinful mortals feel the necessity of prayer--fervent, constant prayer on their own account! When Christ was the most fiercely beset by temptation, he ate nothing. He committed himself to God, and through earnest prayer, and perfect submission to the will of his Father, came off conqueror.  {ST, August 7, 1879 par. 19}
[ST, August 7, 1879 par. 20]          "It is enough for the disciple that he be as his Master, and the servant as his Lord." Our tables are frequently spread with luxuries not healthful nor necessary, because we love these things more than we love freedom from disease and a sound mind. Jesus sought earnestly for strength from his Father. This the divine Son of God considered of more value even for himself than to sit at the most luxurious table. He has given us evidence that prayer is essential to us in order to receive strength to contend with the powers of darkness, and to do the work allotted us to perform. Our own strength is weakness, but that which God gives will make every one who obtains it more than conqueror.                            (To be Continued.)  {ST, August 7, 1879 par. 20}
[ST, August 14, 1879 par. 1]       August 14, 1879 The Sufferings of Christ   -  By Mrs. E. G. White.  -  (Continued.)         Jesus had often resorted to Gethsemane with his disciples for meditation and prayer. They were all well acquainted with this sacred retreat. Even Judas knew where to lead the murderous throng, that he might betray Jesus into their hands. Never before had the Saviour visited the spot with his heart so full of sorrow. It was not bodily suffering from which the Son of God shrank, and which wrung from his lips in the presence of his disciples these mournful words: "My soul is exceeding sorrowful, even unto death." "Tarry ye here," said he, "and watch with me." He was bowed to the earth with mental anguish, and in an agony he prayed to his Heavenly Father. He felt the iniquity of sin, and the wrath of God against the violators of his holy law.  {ST, August 14, 1879 par. 1}
[ST, August 14, 1879 par. 2]          Christ was amazed with the horror of darkness which enclosed him. The temptations of Satan were almost overpowering. These words, "O my Father, if it be possible, let this cup pass from me," were borne upon the sympathizing air, to his disciples, in tones of startling agony. The sins of a lost world were upon him, and a sense of his Father's anger in consequence of sin was crushing him. He arose from his prostrate position, and, yearning for the sympathy of his disciples, he came to them and found them sleeping. He roused Peter and said to him, "Simon, sleepest thou?" What, couldest not thou, who so recently was willing to go with me to prison and to death, watch with thy suffering Master one hour? "Watch and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh is weak." At the most important time, the disciples were found sleeping. It was the very time when Jesus had made a special request for them to watch with him. He knew that terrible temptations were before his disciples. He took them with him, that they might be a strength to him, and that the events they should witness that night, and the lessons of instruction they should receive, might be indelibly printed upon their memories. This was necessary that they might be strengthened for the test just before them.  {ST, August 14, 1879 par. 2}
[ST, August 14, 1879 par. 3]          But instead of watching with Christ, they were burdened with sorrow, and fell asleep. Even the ardent Peter was asleep, who, only a few hours before, had declared that he would suffer, and, if need be, die for his Lord. At the most critical moment, when the Son of God was in need of their sympathy and heartfelt prayers, they were found asleep. They lost much by thus sleeping. Our Saviour designed to fortify them for the severe test of their faith to which they would soon be subjected. If they had spent that mournful period in watching with the dear Saviour and in prayer to God, Peter would not have been left to his own feeble strength, to deny his Lord. We can have but faint conception of the inexpressible anguish of God's dear Son in Gethsemane, as he realized the separation from his Father in consequence of bearing man's sin. The divine Son of God was fainting, dying. The Father sent an angel from his presence to strengthen the divine sufferer. Could mortals view the amazement and sorrow of the angels as they watched in silent grief the Father separating his beams of light, love, and glory, from his Son, they would better understand how offensive is sin in his sight. As the Son of God in the garden of Gethsemane bowed in the attitude of prayer, the agony of his spirit forced from his pores sweat like great drops of blood. It was here that the horror of great darkness surrounded him. The sins of the world were upon him. He was suffering in man's stead, as a transgressor of his Father's law. Here was the scene of temptation. The divine light of God was receding from his vision, and he was passing into the hands of the powers of darkness. In the agony of his soul he lay prostrate on the cold earth. He was realizing his Father's frown. The cup of suffering Christ had taken from the lips of guilty man, and proposed to drink it himself, and, in its place, give to man the cup of blessing. The wrath that would have fallen upon man, was now falling upon Christ.  {ST, August 14, 1879 par. 3}
[ST, August 14, 1879 par. 4]          The disciples roused from their slumber to find their Master standing over them in a state of mental and bodily anguish such as they never before had witnessed. They saw the grief and agony of his pale face, and the bloody sweat upon his brow, for "his visage was so marred more than any man, and his form more than the sons of men." The disciples were grieved that they had fallen asleep, so that they could not pray and sympathize with their suffering Lord. They were speechless with sorrow and surprise.  {ST, August 14, 1879 par. 4}
[ST, August 14, 1879 par. 5]          The suffering Son of God leaves his disciples, for the power of darkness rushes upon him with an irresistible force which bows him to the earth. He prays as before, and pours out the burden of his soul with stronger crying and tears. His soul was pressed with such agony as no human being could endure and live. The sins of the world were upon him. He felt that he was separated from his Father's love; for upon him rested the curse because of sin. Christ knew that it would be difficult for man to feel the grievousness of sin, and that close contact and familiarity with sin would so blunt his moral sensibility, that sin would not appear so dangerous to him, and so exceedingly offensive in the sight of God. He knew that but few would take pleasure in righteousness, and accept of that salvation which, at infinite cost, he made it possible for them to obtain. While this load of sin was upon Christ, unrealized, and unrepented of by man, doubts rent his soul in regard to his oneness with his Father.  {ST, August 14, 1879 par. 5}
[ST, August 14, 1879 par. 6]          In this fearful hour of trial Christ's human nature longed even for the sympathy of his disciples. A second time he rose from the earth and went to them and found them sleeping. This was not a deep sleep. They were in a drowse. They had a limited sense of their Lord's suffering and anguish. In tenderness Jesus stood for a moment bending over them, and regarding them with mingled feelings of love and pity. In these sleeping disciples he sees a representation of a sleeping church. When they should be watching, they are asleep.  {ST, August 14, 1879 par. 6}
[ST, August 14, 1879 par. 7]          "Watch ye, therefore; for ye know not when the Master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning; lest coming suddenly he find you sleeping." The church of God is required to fulfill her night-watch, however perilous, and whether long or short. Sorrow is no excuse for her to be less watchful. Tribulation should not lead to carelessness, but to double vigilance. Christ has directed the church by his own example, to the source of their strength in times of need, distress and peril. The attitude of watching is to designate the church as God's people indeed. But this sign the waiting ones are distinguished from the world, and show that they are pilgrims and strangers upon the earth.  {ST, August 14, 1879 par. 7}
[ST, August 14, 1879 par. 8]          How cruel it was for the disciples to permit sleep to close their eyes, and slumber to chain their senses, while their divine Lord was enduring such inexpressible mental anguish. If they had remained watching, they would not have lost their faith as they beheld the Son of God dying upon the cross. This important night-watch should have been signalized by noble mental struggles and prayers which would have brought them strength to witness the terrible agony of the Son of God. It would have prepared them, as they should behold his sufferings upon the cross, to understand something of the nature of the overpowering anguish which he endured in the garden of Gethsemane. And they would have been better able to recall the words he had spoken to them in reference to his sufferings, death, and resurrection; and amid the gloom of that trying hour some rays of hope would have lighted up the darkness, and sustained their faith.  {ST, August 14, 1879 par. 8}
[ST, August 14, 1879 par. 9]          Christ had told them before that these things would take place; but they did not understand him. The scene of his sufferings was to be a fiery ordeal to his disciples, hence the necessity of watchfulness and prayer. Their faith needed to be sustained by an unseen strength, as they should experience the triumph of the powers of darkness. He knew the power which the prince of darkness used to paralyze the senses of his disciples at this time when they should be watching. At this crisis, when they would meet with a great loss, they are found asleep. Again the powers of darkness press upon him with renewed force, bowing him to the earth. He leaves his disciples with a determination to conquer the prince of darkness, that man may not be held in chains of hopeless despair. Giving his disciples one look of the tenderest compassion he left them and bowed a third time in prayer, using the same words as before. The divine sufferer shuddered with amazement at this mysterious and terrible conflict.  {ST, August 14, 1879 par. 9}
[ST, August 14, 1879 par. 10]          Human minds cannot conceive of the insupportable anguish which tortured the soul of our Redeemer. The holy Son of God had no sins or griefs of his own to bear. He was bearing the griefs of others, for on him was laid the iniquities of us all. Through divine sympathy he connects himself to man, and submits as the representative of the race to be treated as a transgressor. He looks into the abyss of woe opened for us by our sins, and proposes to bridge the gulf with his own person. Those who cannot see the force of the sacred claims of God's law cannot have a clear and definite understanding of the atonement.  {ST, August 14, 1879 par. 10}
[ST, August 14, 1879 par. 11]          It was soul-anguish that wrenched from the lips of God's dear Son these mournful words: "Now is my soul troubled,--my soul is exceeding sorrowful even unto death." Christ's soul was bearing a weight of anguish because of the transgression of God's law. He was overwhelmed with horror and consternation at the fearful work sin had wrought. His burden of guilt was so great because of man's transgression of his Father's law, that human nature was inadequate to bear it. His inexpressible anguish forced from his pores large drops of blood, which fell upon the ground and moistened the sods of Gethsemane.  {ST, August 14, 1879 par. 11}
[ST, August 14, 1879 par. 12]          The sufferings of martyrs can bear no comparison with the sufferings of Christ. The divine presence was with them, in their physical sufferings. There was the hiding of the Father's face from his dear Son. Humanity staggered and trembled in that trying hour. It was anguish of soul beyond the endurance of finite nature. It was woe condensed that brought from the trembling lips of the noble sufferer these words: "Now is my soul troubled." "O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." Again from his pale lips are heard these words: "O my Father, if this cup may not pass away from me, except I drink it, thy will be done." The awful moment had come which was to decide the destiny of the world. Angels are waiting and watching with intense interest.  {ST, August 14, 1879 par. 12}
[ST, August 14, 1879 par. 13]          The fate of the world is trembling in the balance. The Son of God may even now refuse to drink the cup apportioned to guilty man. He may wipe the blood sweat from his brow, and leave the world to perish in their iniquity Will the Son of the infinite God drink the cup of humiliation and agony? Will the innocent suffer the curse of God to save the guilty? It was here the mysterious cup trembled in his hand, and the destiny of a ruined world was balanced. The world's Redeemer sees that the transgressors of his Father's law must perish under his displeasure. He sees the power of sin and the utter helplessness of man to save himself.  {ST, August 14, 1879 par. 13}
[ST, August 14, 1879 par. 14]          The woes and lamentations of a doomed world come up before him, and his decision is made. He will save man at any cost of himself. He has accepted his baptism of blood, that perishing millions through him might gain everlasting life. He left the heavenly courts where all was purity, happiness, and glory, to save the one lost sheep, the one world which had fallen by transgression. He will not leave man in his sins. He will reach to the very depths of misery to rescue him. The sleeping disciples see not that their beloved Teacher is fainting. He falls to the earth, and is dying. Where are his disciples to place their hands tenderly beneath the head of their suffering Master, and bathe that brow, marred indeed more than the sons of men? Our Saviour trod the wine-press alone and of all the people there was none with him.  {ST, August 14, 1879 par. 14}
[ST, August 14, 1879 par. 15]          Christ suffered not alone. Saith he, "I and my Father are one." God suffered with his Son. The sacrifice that an infinite God has made in giving up his Son to reproach and agony, cannot be comprehended by man. In giving his Son for the sins of the world, God has evidenced his boundless love to man. The angels who had learned to do Christ's will in Heaven, were anxious to comfort him. But what can they do? Such sorrow, such agony, is beyond their power to alleviate. They have never felt the sins of a ruined world, and with astonishment they behold the object of their adoration subject to grief. Although the Father does not remove the cup from the trembling hand and pale lips of his Son, he sends an angel to give him strength to drink it. The angel raises the Son of God from the cold ground, and brings him messages of love from his Father. He is strengthened and fortified. He has the assurance that he is gaining eternal joy for all who will accept redemption.                              (To be Continued.)                                                                   -    {ST, August 14, 1879 par. 15}
[ST, August 21, 1879 par. 1]       August 21, 1879 The Sufferings of Christ   -  By Mrs. E. G. White.  -  (Continued.)         The fearful hour in Gethsemane is passed. Our divine Saviour has accepted the cup to drain it to the dregs. In behalf of man he has conquered in the hour of temptation. Serenity and calmness are now seen in the pale and blood-stained face. And the third time he comes to his disciples and finds them overcome with sleep. Sorrowfully and pityingly he looked upon them, and said, "Sleep on now, and take your rest; behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners." Even while these words were upon his lips, he heard the footsteps of the mob that was in search of him. Judas took the lead, and was closely followed by the high priest. Jesus aroused his disciples with these words. "Rise, let us be going; behold, he is at hand that doth betray me." The countenance of Christ wore an expression of calm dignity. The traces of his recent agony were not visible as he walked forth to meet his betrayer.  {ST, August 21, 1879 par. 1}
[ST, August 21, 1879 par. 2]          Jesus steps out in front of his disciples, and inquires, "Whom seek ye?" They answer, "Jesus of Nazareth." Jesus replies, "I am he." At these words the mob stagger backward; and the priest, the elders, the hardened soldiers, and even Judas, fall powerless to the ground, giving ample opportunity for Christ to release himself if he chose. But he stands as one glorified amid that coarse and hardened band. As Jesus said, "I am he," the angel which had ministered to him in his anguish, moved between him and the murderous mob. They see a divine light glorifying the Saviour's face, and a dove-like form overshadowing him. Their sinful hearts are filled with terror. They cannot stand for a moment in the presence of divine glory, but fall as dead men to the ground.  {ST, August 21, 1879 par. 2}
[ST, August 21, 1879 par. 3]          The angel withdrew, and left Jesus standing calm and self-possessed, with the bright beams of the moon upon his pale face, and still surrounded by prostrate, helpless men, while the disciples were too much amazed to utter a word. As the angel removes, the hardened Roman soldiers start to their feet, and, with the priests and Judas, they gather about Christ as though ashamed of their weakness, and fearful that he would yet escape out of their hands. Again the question is asked by the world's Redeemer. "Whom seek ye?" Again they answer, "Jesus of Nazareth." Jesus answered, "I have told you that I am he. If, therefore, ye seek me, let these go their way." In this hour of humiliation Christ's thoughts are not for himself, but for his beloved disciples. He wishes to save them from any further trial of their strength.  {ST, August 21, 1879 par. 3}
[ST, August 21, 1879 par. 4]         Judas, the betrayer of our Saviour, does not forget his part, but comes close to Jesus, and takes his hand as a familiar friend, and bestows the traitor's kiss. Jesus says to him, "Friend, wherefore art thou come?" His voice trembled with sorrow as he addressed deluded Judas. "Betrayest thou the Son of man with a kiss?" This most touching appeal should have aroused the conscience of Judas, and touched his stubborn heart; but honor, fidelity, and even human tenderness seemed to have left him. He stood bold and defiant, showing no disposition to relent. He had given himself up to the control of Satan, to work wickedness, and he had no will to resist. Jesus did not resist the traitor's kiss. In this he gives us an example of forbearance, love, and pity, that is without a parallel.  {ST, August 21, 1879 par. 4}
[ST, August 21, 1879 par. 5]          Though the murderous throng are surprised and awed by what they have seen and felt, their assurance and hardihood returns as they see the boldness of Judas in touching the person of Christ, whom so recently they had seen glorified. They lay violent hands upon Jesus, and are about to bind those precious hands that had ever been employed in doing good.  {ST, August 21, 1879 par. 5}
[ST, August 21, 1879 par. 6]          As the disciples saw that band of hardened men lie prostrate and helpless on the ground, they thought surely their Master would not suffer himself to be taken. The same power that prostrated that hireling mob could have kept them there, and Jesus could have passed on his way unharmed. They are disappointed and indignant as they see the cords brought forward to bind the hands of him whom they love. Peter in his vehement anger strikes rashly, and cuts off an ear of the servant of the high priest.  {ST, August 21, 1879 par. 6}
[ST, August 21, 1879 par. 7]          When Jesus saw what Peter had done, he released his hands, already held by the Roman soldiers, and, saying, "Suffer ye thus far," he touched the ear of the wounded man, and instantly it is made whole. Even to his enemies, who are bound to take his life, he here gives unmistakable evidence of his divine power. Jesus said to Peter, "Put up again thy sword into his place; for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?" "The cup which my Father hath given me, shall I not drink it?" Jesus said unto the chief priest, and captains of the temple, who helped compose that murderous throng, "Are ye come out as against a thief with swords and with staves to take me? I was daily with you in the temple teaching, and ye took me not; but the Scriptures must be fulfilled."  {ST, August 21, 1879 par. 7}
[ST, August 21, 1879 par. 8]          When the disciples saw that Jesus did not deliver himself from his enemies, but permitted himself to be taken, they forsook him and fled, leaving their Master alone. Christ had foreseen this desertion, and had told them in the upper chamber before it took place, of what they would do: "Behold the hour cometh, yea, is not come, that ye shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me."  {ST, August 21, 1879 par. 8}
[ST, August 21, 1879 par. 9]          The Saviour of the world was hurried to the judgment hall of an earthly court, there to be derided and condemned to death, by sinful men. There the glorious Son of God was "wounded for our transgressions, he was bruised for our iniquities." He bore insult, mockery, and shameful abuse, until his "visage was so marred more than any man, and his form more than the sons of men."  {ST, August 21, 1879 par. 9}
[ST, August 21, 1879 par. 10]          Who can comprehend the love here displayed? The angelic host beheld with wonder and with grief Him who had been the majesty of Heaven, and who had worn the crown of glory, now wearing the crown of thorns, a bleeding victim to the rage of an infuriated mob, who were fired to insane madness by the wrath of Satan. Behold the patient sufferer! Upon his head is the thorny crown! His life blood flows from every lacerated vein! All this was in consequence of sin! Nothing could have induced Christ to leave his honor and majesty in Heaven, and come to a sinful world, to be neglected, despised, and rejected, by those he came to save, and finally to suffer upon the cross, but eternal, redeeming love, which will ever remain a mystery.  {ST, August 21, 1879 par. 10}
[ST, August 21, 1879 par. 11]          Wonder, O Heavens, and be astonished, O earth! Behold the oppressor and the oppressed! A vast multitude inclose the Saviour of the world. Mockings and jeerings are mingled with the coarse oaths of blasphemy.  {ST, August 21, 1879 par. 11}
[ST, August 21, 1879 par. 12]          His lowly birth and humble life are commented upon by unfeeling wretches. His claim to be the Son of God is ridiculed by the chief priests and elders, and the vulgar jest and insulting derision are passed from lip to lip. Satan was having full control of the minds of his servants. In order to do this effectually, he commences with the chief priests and elders, and imbues them with religious frenzy. They are actuated by the same satanic spirit which moves the most vile and hardened wretches.  {ST, August 21, 1879 par. 12}
[ST, August 21, 1879 par. 13]          There is a corrupt harmony in the feelings of all, from the hypocritical priests and the elders down to the most debased. Christ, the precious Son of God, was led forth, and the cross was laid upon his shoulders. At every step was left blood which flowed from his wounds. Thronged by an immense crowd of bitter enemies and unfeeling spectators, he is led away to the crucifixion. "He was oppressed, and he was afflicted, yet he opened not his mouth. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.  {ST, August 21, 1879 par. 13}
[ST, August 21, 1879 par. 14]          His sorrowing disciples follow him at a distance, behind the murderous throng. He is nailed to the cross, and hangs suspended between the heavens and the earth. Their hearts are bursting with anguish as their beloved Teacher is suffering as a criminal. Close to the cross are the blind, bigoted, faithless priests and elders, taunting, mocking, and jeering: "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. Likewise also the chief priests mocking him with the scribes and elders, 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. He trusted in God, let him deliver him now, if he will have him; for he said I am the Son of God."  {ST, August 21, 1879 par. 14}
[ST, August 21, 1879 par. 15]          Not one word did Jesus answer to all this. Even while the nails were being driven through his hands and the sweat-drops of agony were forced from his pores, from the pale quivering lips of the innocent sufferer a prayer of pardoning love was breathed for his murderers: "Father, forgive them, for they know not what they do." All Heaven was gazing with profound interest upon the scene. The glorious Redeemer of a lost world was suffering the penalty of man's transgression of the Father's law. He was about to ransom his people with his own blood. He was paying the just claims of God's holy law. This was the means through which an end was to be finally made of sin and Satan, and his vile host to be vanquished.  {ST, August 21, 1879 par. 15}
[ST, August 21, 1879 par. 16]          Oh, was there ever suffering and sorrow like that endured by the dying Saviour! It was the sense of his Father's displeasure which made his cup so bitter. It was not bodily suffering which so quickly ended the life of Christ upon the cross. It was the crushing weight of the sins of the world, and a sense of his Father's wrath that broke his heart. The Father's glory and sustaining presence had left him, and despair pressed its crushing weight of darkness upon him, and forced from his pale and quivering lips the anguished cry: "My God, my God, why hast thou forsaken me?"  {ST, August 21, 1879 par. 16}
[ST, August 21, 1879 par. 17]          Jesus had united with the Father in making the world. Amid the agonizing sufferings of the Son of God, blind and deluded men alone remain unfeeling. The chief priests and elders revile God's dear Son while in his expiring agonies. Yet inanimate nature groans in sympathy with her bleeding, dying Author. The earth trembles. The sun refuses to behold the scene. The heavens gather blackness. Angels have witnessed the scene of suffering, until they can look on no longer, and hide their faces from the horrid sight. Christ is in despair! He is dying! His Father's approving smile is removed, and angels are not permitted to lighten the gloom of the terrible hour. They could only behold in amazement their loved Commander suffering the penalty of man's transgression of the Father's law.  {ST, August 21, 1879 par. 17}
[ST, August 21, 1879 par. 18]          Even doubts assailed the dying Son of God. He could not see through the portals of the tomb. Bright hope did not present to him his coming forth from the tomb a conqueror, and his Father's acceptance of his sacrifice. The sin of the world with all its terribleness was felt to the utmost by the Son of God. The displeasure of the Father for sin, and its penalty which was death, were all that he could realize through this amazing darkness. He was tempted to fear that sin was so offensive in the sight of his Father that he could not be reconciled to his Son. The fierce temptation that his own Father had forever left him, caused that piercing cry from the cross, "My God, my God, why hast thou forsaken me?"                              (To be Continued.)                                                                   -    {ST, August 21, 1879 par. 18}
[ST, August 28, 1879 par. 1]       August 28, 1879 The Sufferings of Christ   -  By Mrs. E. G. White.  -  (Concluded.)         Christ felt much as sinners will feel when the vials of God's wrath shall be poured out upon them. Black despair like a pall of death will gather about their guilty souls, and then they will realize to the fullest extent the sinfulness of sin. Salvation has been purchased for them by the suffering and death of the Son of God. It might be theirs if they would accept of it willingly, gladly; but none are compelled to yield obedience to the law of God. If they refuse the heavenly benefit, if they choose the pleasures and deceitfulness of sin, they can have their choice, and at the end receive their wages, which is the wrath of God and eternal death. They will be forever, separated from the presence of Jesus, whose sacrifice they had despised. They will have lost a life of happiness, and sacrificed eternal glory, for the pleasures of sin for a season.  {ST, August 28, 1879 par. 1}
[ST, August 28, 1879 par. 2]          Faith and hope trembled in the expiring agonies of Christ, because God had removed the assurance he had heretofore given his beloved Son of his approbation and acceptance. The Redeemer of the world then relied upon the evidences which had hitherto strengthened him, that his Father accepted his labors and was pleased with his work. In his dying agony, as he yields up his precious life, he has by faith alone to trust in Him whom it has ever been his joy to obey. He is not cheered with clear, bright rays of hope on the right hand nor on the left. All is enshrouded in oppressive gloom. Amid the awful darkness which is felt even by sympathizing nature, the Redeemer drains the mysterious cup to its dregs. Denied even bright hope and confidence in the triumph which will be his in the near future, he cries with a loud voice, "Lord, into thy hands I commit my spirit." He is acquainted with the character of his Father, his justice, his mercy, and great love. In submission he drops into the hands of his Father. Amid the convulsions of nature are heard by the amazed spectators the dying words of the Man of Calvary, "It is finished."  {ST, August 28, 1879 par. 2}
[ST, August 28, 1879 par. 3]          Nature sympathized with the sufferings of its Author. The heaving earth, the rent rocks, and the terrific darkness, proclaimed that it was the Son of God that died. There was a mighty earthquake. The vail of the temple was rent in twain. Terror seized the executioners and spectators as they beheld the sun veiled in darkness, and felt the earth shake beneath them, and saw and heard the rending of the rocks. The mocking and jeering of the chief priests and elders was hushed as Christ commended his spirit into the hands of his Father. The astonished throng began to withdraw, and grope their way in the darkness to the city. They smote upon their breasts as they went, and in terror, speaking scarcely above a whisper, said among themselves, "It is an innocent person that has been murdered. What if, indeed, he is, as he asserted, the Son of God?"  {ST, August 28, 1879 par. 3}
[ST, August 28, 1879 par. 4]          Jesus did not yield up his life till he had accomplished the work which he came to do, and exclaimed with his departing breath, "It is finished!" Satan was then defeated. He knew that his kingdom was lost. Angels rejoiced as the words were uttered, "It is finished." The great plan of redemption, which was dependent on the death of Christ, had thus far been carried out. And there was joy in Heaven that the sons of Adam could, through a life of obedience, be finally exalted to the throne of God. Oh, what love! What amazing love! that brought the Son of God to earth to be made sin for us, that we might be reconciled to God, and elevated to a life with him in his mansions in glory. And oh! what is man that such a price should be paid for his redemption?  {ST, August 28, 1879 par. 4}
[ST, August 28, 1879 par. 5]          When men and women can more fully comprehend the magnitude of the great sacrifice which was made by the Majesty of Heaven in dying in man's stead, then will the plan of salvation be magnified, and reflections of Calvary will awaken sacred and living emotions in the Christian's heart. Praises to God and the Lamb will be in their hearts and upon their lips. Pride and self-worship cannot flourish in the hearts that keep fresh in memory the scenes of Calvary. This world will appear of but little value to those who appreciate the great price of man's redemption.  {ST, August 28, 1879 par. 5}
[ST, August 28, 1879 par. 6]          All the riches of the world are not of sufficient value to redeem one perishing soul. Who can measure the love Christ felt for a lost world, as he hung upon the cross, suffering for the sins of guilty men? This love was immeasurable, infinite.  {ST, August 28, 1879 par. 6}
[ST, August 28, 1879 par. 7]          Christ has shown that his love was stronger than death. Even when suffering the most fearful conflicts with the powers of darkness, his love for perishing sinners increased. He endured the hidings of his Father's countenance, until he was led to exclaim in the bitterness of his soul, "My God, my God, why hast thou forsaken me?" His arm brought salvation. The price was paid to purchase the redemption of man, when, in the last soul-struggle, the blessed words were uttered, which seemed to resound through creation, "It is finished."  {ST, August 28, 1879 par. 7}
[ST, August 28, 1879 par. 8]          Many who profess to be Christians become excited over worldly enterprises, and their interest is awakened for new and exciting amusements, while they are cold-hearted, and appear as if frozen in the cause of God. But here is a theme, poor formalist, which is of sufficient importance to excite you. Eternal interests are here involved. The scenes of Calvary call for the deepest emotions. Upon this subject you will be excusable if you manifest enthusiasm. That Christ, so excellent, so innocent, should suffer such a painful death, bearing the weight of the sins of the world, our thoughts and imaginations can never fully reach, so that we can comprehend the length, the breadth, the height, and the depth, of such amazing love. The contemplation of the matchless love of the Saviour, should fill and absorb the mind, touch and melt the soul, refine and elevate the affections, and completely transform the whole character. The language of the apostle is, "I determined not to know anything among you, save Jesus Christ and him crucified." And we may look toward Calvary, and also exclaim, "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world."  {ST, August 28, 1879 par. 8}
[ST, August 28, 1879 par. 9]          Considering at what an immense cost our salvation has been purchased, what will be the portion of those who neglect so great salvation? What will be the punishment of those who profess to be followers of Christ, yet fail to bow in humble obedience to the claims of their Redeemer, and who do not take the cross, as humble disciples of Christ!  {ST, August 28, 1879 par. 9}
[ST, August 28, 1879 par. 10]          Some have limited views of the atonement. They think that Christ suffered only a small portion of the penalty of the law of God, and that while the wrath of God was felt by his dear Son, they suppose that he had, through all his painful sufferings, the evidence of his Father's love and acceptance, and that the portals of the tomb before him were illuminated with bright hope. Here is a great mistake. Christ's keenest anguish was a sense of his Father's displeasure. His mental agony because of this was of such intensity that man can have but faint conception of it.  {ST, August 28, 1879 par. 10}
[ST, August 28, 1879 par. 11]          With many the history of the humiliation and sacrifice of our divine Lord does not stir the soul and affect the life any more, nor awaken deeper interest, than to read of the death of the martyrs of Jesus. Many have suffered death by slow tortures. Others have suffered death by crucifixion. In what does the death of God's dear Son differ from these? It is true he died upon the cross a most cruel death; yet others for his dear sake have suffered equally, as far as bodily torture is concerned. Why, then, was the suffering of Christ more dreadful than that of other persons who have yielded their lives for his sake? If the sufferings of Christ consisted in physical pain alone, then his death was no more painful than that of some of the martyrs.  {ST, August 28, 1879 par. 11}
[ST, August 28, 1879 par. 12]          But bodily pain was only a small part of the agony of God's dear Son. The sins of the world were upon him, and also the sense of his Father's wrath as he suffered the penalty of the law. It was these that crushed his divine soul. It was the hiding of his Father's face, a sense that his own dear Father had forsaken him, which brought despair. The separation that sin makes between God and man was fully realized and keenly felt by the innocent, suffering Man of Calvary. He was oppressed by the powers of darkness. He had not one ray of light to brighten the future. And he was struggling with the power of Satan, who was declaring that Christ was in his hands, and that he was superior in strength to the Son of God, that God had disowned his Son, and that he was no longer in the favor of God any more than himself. If he was indeed still in favor with God, why need he die? God could save him from death.  {ST, August 28, 1879 par. 12}
[ST, August 28, 1879 par. 13]          Christ yielded not in the least degree to the torturing foe, even in his bitterest anguish. Legions of evil angels were all about the Son of God, yet the holy angels were bidden not to break their ranks and engage in conflict with the taunting, reviling foe. Heavenly angels were not permitted to minister unto the anguished spirit of the Son of God. It was in this terrible hour of darkness, the face of his Father hidden, legions of evil angels enshrouding him, the sins of the world upon him, that the words were wrenched from his lips, "My God, my God, why hast thou forsaken me?"  {ST, August 28, 1879 par. 13}
[ST, August 28, 1879 par. 14]          We should take larger, broader, and deeper views of the life, sufferings, and death of God's dear Son. When the atonement is viewed correctly, the salvation of souls will be felt to be of infinite value. In comparison with the worth of everlasting life everything else sinks into insignificance. But how have the counsels of this loving Saviour been despised by many. The heart's devotions have been to the world, and selfish interests have closed the door against the Son of God. Hollow hypocrisy and pride, selfishness and gain, envy, malice, and passion, have so filled the hearts of many that Christ can have no room.  {ST, August 28, 1879 par. 14}
[ST, August 28, 1879 par. 15]          He was eternally rich, "yet for our sakes became poor, that we through his poverty might be made rich." He was clothed with light and glory, surrounded with hosts of heavenly angels awaiting to execute his commands. Yet he put on our nature, and came to sojourn among sinful men. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." Here is love that no language can express. Our souls should be enlivened, elevated, and enraptured with the theme of the love of the Father and the Son. "And every man that hath this hope in him purifieth himself, even as he is pure." The followers of Christ should learn here to reflect back in some degree that mysterious love, preparatory to joining all the redeemed in ascribing "Blessings, and honor, and glory, and power unto Him that sitteth upon the throne, and unto the Lamb forever and ever."                                                                   -    {ST, August 28, 1879 par. 15}
[ST, September 4, 1879 par. 1]       September 4, 1879 The Work for This Time.  -  By Mrs. E. G. White.  -         When we reflect upon the amazing love of God to fallen man, and view the small returns we make to him for this great love, we feel deeply humbled. Love of self, and selfish love of the things of the world, cannot find room in the hearts of true Christians. To be a Christian is to be Christ-like. Self is so interwoven in the nature of some that it is the ruling sin of their lives, and not only stands in their own way of attaining Christian perfection, but is a constant stumbling-block to sinners. A vast army might be brought to Jesus Christ through personal effort if selfishness did not obstruct the way.  {ST, September 4, 1879 par. 1}
[ST, September 4, 1879 par. 2]          Many professed Christians will talk and weep over the sacrifice of Christ, the cross he bore up Calvary, his crucifixion, and ascension to Heaven; while at the same time they refuse to co-operate with Christ in working as he worked, in self-denial and sacrifice for the good of souls. They refuse to drink of the cup, or be baptized with the baptism.  {ST, September 4, 1879 par. 2}
[ST, September 4, 1879 par. 3]          Let all those who profess to believe in Christ follow his example, and they will be doing a great work for Jesus. It is easy to cry, when it is popular to do so, "Never man spake like this man," and to echo the hosannas to the Son of David; though we do not the things he bids us, and do not follow his example in self-denial, and in working to do others good. True religion has to do with the heart and life. All who are true followers of Jesus will have a special interest to work for the Master, whose servants they profess to be, in gathering souls into the ranks of Christ. The Christian life does not consist altogether of meditation and prayer, although these are essential, but of earnest, active working, as well as meditating and praying.  {ST, September 4, 1879 par. 3}
[ST, September 4, 1879 par. 4]          Those who are truly converted to the truth and who love Christ will feel their individual responsibility to make personal efforts for the salvation of others. They cannot be indifferent in this respect. They will see and feel the dangerous position of their friends, and of all who oppose the truths which to them are sacred and dear. They will desire to be actively employed in the work of seeking to win them to the truth. When men and women are convinced of the truth and decide to obey it, they have then only enlisted as Christ's soldiers. The work is all before them, to be doers as well as hearers of the word, and receivers of the heavenly gift. To be merely a passive Christian, receiving blessings, and not an earnest worker, is to be a novice and a dwarf in spiritual things.  {ST, September 4, 1879 par. 4}
[ST, September 4, 1879 par. 5]          The moon and the stars would not essentially benefit us if they retained for themselves their beauty and glory, and did not give to us the light they receive from the sun. The earth itself responds to the showers of rain, and the gentle dew, and the warming rays of the sun, and returns to us its bounties in grains, fruits, and flowers.  {ST, September 4, 1879 par. 5}
[ST, September 4, 1879 par. 6]          Man, the noblest work of God, made in his divine image, is found the most ungrateful. Christ comes to every individual to see what he is doing, and frequently finds neither fruits, nor blossoms, but only leaves.  {ST, September 4, 1879 par. 6}
[ST, September 4, 1879 par. 7]          Some are hearers of the word but not doers. They receive the heavenly benefits, but feel no responsibility to advance the cause of truth and save souls by their personal efforts. The divine command is two-fold; to not only be hearers, but doers, of the word. We are to receive the word ourselves and impart to others the precious light we have received. As we accept the truth, we virtually pledge ourselves to be workers with Christ, and to be consecrated to his service, and no longer live to do our will, and serve ourselves, but to be faithful servants of the Master to whom we have yielded ourselves servants to obey. The commission of Christ to his disciples was, to go and preach the gospel to every creature. We have a worldwide message.  {ST, September 4, 1879 par. 7}
[ST, September 4, 1879 par. 8]          After men and women have received the truth, it is not to their advantage to depend upon their more experienced brethren to hold them up, and carry them to Heaven. They should be instructed that in order to grow spiritually strong, they must be earnest workers to lead others to the truth, as they were led. If those who receive the truth value its importance they will receive ten-fold more encouragement and confidence in seeing their more experienced brethren and the ministers of Christ laboring in new fields, preaching the gospel to unbelievers, and bringing scores to the knowledge of the truth, than to be devoting their precious time and talents to taking care of them.  {ST, September 4, 1879 par. 8}
[ST, September 4, 1879 par. 9]          Missionaries are wanted throughout the great harvest field, self-sacrificing, and who will do as their Master has given them an example in his life.  {ST, September 4, 1879 par. 9}
[ST, September 4, 1879 par. 10]          Ministers to whom is intrusted the most sacred message of warning ever given to the world, have confined their labors too much to looking after the few who have embraced the truth, when their principal labor should have been for those who have not heard the message. There are those who think it is their duty to preach the truth, but they dare not venture from the shore, and they catch no fish. They will choose to go among the churches, over and over the same ground. They report a good time, a pleasant visit, but we look in vain for the souls that are converted to the truth through their instrumentality. These ministers hug the shore too closely. Let them launch out into the deep, and cast their net where the fish are. There is no lack of work to be done. There could be hundreds employed in the vineyard of the Lord where there is now one.  {ST, September 4, 1879 par. 10}
[ST, September 4, 1879 par. 11]          God never does what man can do. We have individually, as servants of Jesus Christ, a work to do in unison with Christ, in saving our fellow-men from perdition. While we do with heart and might what we can in the use of means, God alone can make our efforts effectual. He can clothe the humblest and weakest with wonderful power, and manifest his excellence in our sincere human efforts.  {ST, September 4, 1879 par. 11}
[ST, September 4, 1879 par. 12]          If, after souls have embraced the truth, and have had years of experience, they have not strength to stand alone in the truth with the help God has promised them, and if they are incapable of helping others to the light, they are like the barren fig tree which Jesus cursed. Because, although apparently flourishing, he found upon the tree neither blossoms nor fruit, nothing but leaves.  {ST, September 4, 1879 par. 12}
[ST, September 4, 1879 par. 13]          There are in our churches those who profess the truth who are only hindrances to the work of reform. They are clogs to the wheels of the car of salvation. This class are frequently in trial. Doubts, jealousies, and suspicion, are the fruits of selfishness, and seem to be interwoven with their very natures. I shall name this class chronic church-grumblers. They do more harm in a church than two ministers can undo. They are a tax to the church and a great weight to the ministers of Christ. They live in an atmosphere of doubts, jealousies, and surmisings. Much time and labor of the embassadors of Christ are required to undo their work of evil, and restore harmony and union in the church. This takes from the courage and strength of God's servants and unfits them for the work he has for them to do in saving perishing souls from ruin. God will reward these troublers of Zion according to their works. The ministers of Christ should take their position, and not be hindered in their work by these agents of Satan. There will be enough of these to question, and quibble, and criticise, to keep the ministers of God constantly busy, if they will allow themselves to be detained from the great work of giving the last saving message of warning to the world. If the church has no strength to stand against the unsanctified, rebellious feelings of church-grumblers, it is better to let church and grumblers go overboard together than lose the opportunity of saving hundreds who would make better churches, and have the elements existing within themselves of strength and union and power.  {ST, September 4, 1879 par. 13}
[ST, September 4, 1879 par. 14]          The very best way for ministers and churches is to let this fault-finding, crooked class fall back into their own element and pull away from the shore, launch out into the deep, and cast out the gospel net again for fish that may pay for the labor bestowed upon them. Satan exults when men and women embrace the truth who are naturally fault-finding and who will throw all the darkness and hindrance they can against the advancement of the work of God. Ministers cannot now in this important period of the work be detained to prop up men and women who see and have once felt the force of the truth. They should fasten believing Christians on Christ, who is able to hold them up and preserve them blameless unto his appearing, while they go forth to new fields of labor.  {ST, September 4, 1879 par. 14}
[ST, September 4, 1879 par. 15]         I entreat you, my brethren and sisters, to be self-reliant in the strength of Jesus. Do not hang the weight of your perplexities and burdens upon your ministers. Christ has invited you to come to him, your burden-bearer. If you pass along in a state of unbelief and lack of consecration to God, you hang your weight upon the heart of your ministers, and you take just so much time and strength from them which God requires them to use in giving the message to those who have not heard it. Brethren, will you not rather work yourselves in union with the embassadors of Christ in seeking to win souls to the truth? When tempted to become unbelieving and discouraged, you will find the very best cure for this in talking faith to others, and in presenting the truth to those who are in darkness. Extend your efforts to your neighbors, and to those who have not the privileges of meetings. Sow the seeds of truth beside all waters, and encourage the hearts of the servants of God when they visit you by showing that you have not been idle, but through your instrumentality one or more have been brought from darkness to light. You can keep above despondency and doubt by making it your practice to daily pray for the blessing of God to rest upon the men who are presenting the solemn message of warning to the world. Let your prayers follow the servants of God like sharp sickles in the harvest field. God will hear the earnest entreaties of his people. The prayer of faith will move the arm of God.  {ST, September 4, 1879 par. 15}
[ST, September 4, 1879 par. 16]          A great work is before us. We need the help of every one. The cause will need not only money but earnest workers. We believe that the time has fully come when the work should be enlarged and extended on the Pacific coast. The men who work for God in faith, willing to endure, and suffer toil, privation, and reproach, will be the very men whom God will accept, and make powerful to do his great work. We shall not be stinted for means if we will only work, trusting and believing in God.  {ST, September 4, 1879 par. 16}
[ST, September 4, 1879 par. 17]          Missionaries are wanted to carry the message of warning to other lands. God will accept of men who have devoted hearts, whom he can teach, and impress, and polish, by his own divine hand. God will require personal service at the hands of every one to whom he entrusts his truth. Not one is excused. Some may feel that if they give their substance they are excused from personal efforts. But God forbid that they should deceive themselves in this. Gifts of means do not meet the requirement of God, for the duty is but half done. He will accept nothing short of yourselves. You must work to save souls. All will not be called to go to foreign missions, but you may be missionaries at home in your own families and in your neighborhoods. There is work for you to do for God that you do not see and do not feel, because you have not wanted to see, and know, and do, because your worldly interests and your arrangements in business would be interrupted.  {ST, September 4, 1879 par. 17}
[ST, September 4, 1879 par. 18]          Christ called fishermen from their nets to do his work, and they left them and followed him. He called Matthew, a publican, from his business to follow him, and he obeyed the invitation joyfully. He may call men from their farms, from their merchandise, and from their various trades, and send them forth to warn the world.  {ST, September 4, 1879 par. 18}
[ST, September 4, 1879 par. 19]          With the love of Christ in the heart, Christians will work. All who have made a profession of Christ have virtually pledged themselves to preach the gospel of salvation to sinners. Some may never be required to stand in the pulpit; but there are many ways to preach Christ. By deeds, by a godly, consistent life, and by letting our light shine forth to others, we may preach Christ. In acts of self-denial for others' good, and showing a love for precious souls that is paramount to love for riches or earthly enjoyment, we may preach Christ.  {ST, September 4, 1879 par. 19}
[ST, September 4, 1879 par. 20]          In doing the works of Christ, the Christian worker will become strong in spiritual strength. God is a present help in every time of need. Those who work for the salvation of souls feel their inefficiency and lack of heavenly wisdom, and in their emergency they flee to their tower of strength, and God meets their necessities, and they are obtaining a valuable experience. They are gaining spiritual strength, and growing in the knowledge of the truth. They are not spiritual dwarfs, or bodies of death; but are shining lights, gathering daily strength from God, and conferring blessings upon others.                                                                   -    {ST, September 4, 1879 par. 20}
[ST, September 18, 1879 par. 1]       September 18, 1879 Christian Temperance.  -  By Mrs. E. G. White.  -         "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.  {ST, September 18, 1879 par. 1}
[ST, September 18, 1879 par. 2]          We are not our own. We do not belong to ourselves. But we have been purchased with a dear price. We have cost an immense sum, even the suffering and death of the Son of God. If we can understand this, and fully realize it, then shall we feel great responsibility resting upon us to keep ourselves in the very best condition of health, that we may render to God perfect service.  {ST, September 18, 1879 par. 2}
[ST, September 18, 1879 par. 3]          But when we take any course which decreases our strength, expends our vitality, beclouds the intellect, and destroys the powers of the mind, we sin against God. In pursuing this course we are not glorifying him in our bodies and spirits which are his; but are committing a great wrong in his sight.  {ST, September 18, 1879 par. 3}
[ST, September 18, 1879 par. 4]          Has Jesus given himself for us? Has this dear price been paid to redeem us? And is it so, that we are not our own? Is it true that all the powers of our being our bodies, our spirits, all that we have, and all we are, belong to God? Is this so? It certainly is. And when we realize this, what obligation does it lay us under to God to preserve ourselves in that condition that we may honor him upon the earth in our bodies and in our spirits which are the Lord's.  {ST, September 18, 1879 par. 4}
[ST, September 18, 1879 par. 5]          We believe without a doubt that Christ is soon coming. This is not a fable to us. It is a reality. We have no doubt, neither have we had a doubt for years, that the doctrines we hold today are present truth, and that we are preparing for the Judgment. We are preparing to meet Him who is to appear in the clouds of heaven with the holy retinue of angels, to escort Him on his way, to give the faithful and the just the finishing touch of immortality. When he comes he is not to cleanse us of our sins. He is not then to remove from us the defects in our characters. He will not then cure us of the infirmities of our tempers and dispositions. He will not do this work then. Before that time this work will all be accomplished, if wrought for us at all. Then those who are holy will be holy still. They are not to be made holy when the Lord comes. Those who have preserved their bodies, and their spirits, in holiness, and in sanctification, and honor, will then receive the finishing touch of immortality. And when he comes, those who are unjust, and unsanctified, and filthy, will remain so forever. There is then no work to be done for them which shall remove their defects, and give them holy characters. The Refiner does not then sit to pursue his refining process, and remove their sins, and their corruption. This is all to be done in these hours of probation. It is now that this work is to be accomplished for us.  {ST, September 18, 1879 par. 5}
[ST, September 18, 1879 par. 6]         We embrace the truth of God with our different organizations, and as we come under the influence of truth, it will accomplish the work for us which is necessary to be accomplished, and give us a moral fitness for the kingdom of glory, and for the society of the heavenly angels. We are now in God's work-shop. We are, many of us rough stone from the quarry. As we lay hold upon the truth of God, its influence must affect us. It must elevate us. It must remove from us every imperfection. It must remove from us sins of whatever nature. And it must fit us, that we may be prepared to see the king in his beauty, and finally to unite with the pure and heavenly angels in the kingdom of glory. This work is to be accomplished for us here. Here we are, with these bodies and spirits, which are to be fitted for immortality.  {ST, September 18, 1879 par. 6}
[ST, September 18, 1879 par. 7]          We are in a world that is in opposition to righteousness, holiness, a growth in grace, and to purity of character. Everywhere we look we see deformity and sin. We see corruption. We see defilement on every hand. And what is the work that we are to undertake here just previous to immortality? It is to preserve our bodies holy, our spirits pure, that we may stand forth unstained amid the corruptions teeming around us in these last days. And if this work is to be performed for us, we need to engage in it heartily, and engage in it at once. We want to take hold of the work now. We want to understand it just as it is. Selfishness should not come in here to control us. We want the Spirit of God to have perfect control of us. It should influence us in all our actions. And if we have a right hold on Heaven, a right hold of the power that is from above, we shall feel the sanctifying influence of the Spirit of God upon our hearts.  {ST, September 18, 1879 par. 7}
[ST, September 18, 1879 par. 8]          When we have tried to present to the people the health reform, and have spoken of the importance of their eating, and drinking, and in all that they do, to do it to the glory of God, many, by their actions, have said, "It is nobody's business whether I eat this or that. Whatever we do we are to bear the consequences ourselves." Dear friends, you are greatly mistaken. You are not the only sufferers from a wrong course. The society you are in bears the consequences of your wrongs, in a great degree, as well as yourselves. If you are suffering from your intemperance in eating or in drinking, we that are around you, or associated with you, are affected by your infirmities. We have to suffer on account of the course you pursue, which is wrong. If it has an influence to lessen your powers of mind or body, we are affected by it. We have to feel it. When in your society, instead of your having a buoyancy of spirit, you are gloomy, and cast a shadow upon the spirits of all around you. If we are sad, and depressed, and in trouble, you could, if in right conditions of health, have a clear brain to show us the way out, and speak a comforting word to us. If your brain is so benumbed by your wrong course of living that you cannot give us the right counsel, do we not meet with a loss? Does not your influence seriously affect us? We may have a good degree of confidence in our own judgment, yet we want to have counsellors; for in many counsellors there is safety. We desire that our course should look consistent and proper to those we love, and we wish to seek their counsel, and have them able to give it with a clear brain. But what care we for your judgment, if your brain nerve power has been taxed to the utmost to take care of improper food, or an enormous quantity of even healthful food' placed in your stomachs, and the vitality withdrawn from the brain? What care we for the judgment of such persons? They see through a mass of undigested food. Therefore your course of living affects us. It is impossible for you to pursue any wrong course without others suffering beside yourself.  {ST, September 18, 1879 par. 8}
[ST, September 18, 1879 par. 9]          "Know ye not that they which run in a race run all, but one receiveth the price? 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. 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." In running the race, in order to obtain that laurel which was considered a special honor, those who engaged in running were temperate in all things. They where temperate, that their muscles, and their brains, and every part of them, should be in the very best condition to run. If they were not temperate, they would not have that elasticity that they would have if they were temperate in all things. If temperate, they could run that race successfully. They were more sure of receiving the crown. But notwithstanding all their efforts in the direction of temperance, and to subject themselves to a careful diet, in order to be in the best condition, yet they only ran at a venture. They might do the very best they could, and yet after all not receive the token of honor; for another might be a little in advance of them, and take the prize. One only received the prize. But we can all run in the heavenly race, and all receive the prize. It is not an uncertainty. It is not to run at a risk. We must put on the heavenly graces, with the eye directed upward to the crown of immortality, keeping the Pattern ever before us. He was a Man of sorrows, and acquainted with grief. The self-denying life of our divine Lord we are to keep constantly in view. His life of poverty, humbleness, and self-denial, we must not forget. And then as we seek to imitate him, keeping our eye upon the mark of the prize, we can run this race with certainty, knowing that if we do the very best we can we shall certainly secure the prize. Men ran to obtain a corruptible crown, one that would perish in a day. All this self-denial practiced by those who ran these races was to obtain a corruptible crown, which was only a token of honor from mortals here.  {ST, September 18, 1879 par. 9}
[ST, September 18, 1879 par. 10]         But we are to run the race, at the end of which is a crown of immortality and everlasting life. Yes, a far more exceeding and eternal weight of glory will be awarded to us as the prize when the race is run. "We," says the apostle, "an incorruptible." And if they could be temperate in all things, who engaged in this race here upon earth for a temporal crown, cannot we be temperate in all things, who have in view an incorruptible crown, an eternal weight of glory, and a life which measures with the life of God? When we have this great inducement before us, cannot we run, with patience, this race that is set before us, looking unto Jesus the author and finisher of our faith? He has pointed out the way for us. He has marked it for us by his own footsteps all the way along. It is the path that he traveled. You may, with Christ, experience the self-denial, and the suffering, and walk in this pathway imprinted by his own blood.  {ST, September 18, 1879 par. 10}
[ST, September 18, 1879 par. 11]          "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." There is work to do here, for every man, woman, and child. Satan is constantly at work, that he may have control of your bodies and spirits. But Christ has bought you, and you are his property. And now it is for you to work in union with Christ, in union with the holy angels that minister unto you. It is for you to keep the body under, and bring it into subjection. Unless you do this, you will certainly lose everlasting life, and the crown of immortality.  {ST, September 18, 1879 par. 11}
[ST, September 18, 1879 par. 12]          And yet some will say, "What business is it to anybody what I eat? or what I drink?" I have shown you what relation your course has to others. You have seen that it has much to do with the influence you exert in your families. It has to do with your manner of acting. It has much to do with moulding the characters of your children.  {ST, September 18, 1879 par. 12}
[ST, September 18, 1879 par. 13]          As I said before, it is a corrupted age in which we live. It is a time when Satan seems to have almost complete control of minds that are not fully consecrated to God. Therefore there is a very great responsibility resting upon parents and guardians who have children to bring up. Parents have taken the responsibility of bringing these children into existence. And what now is their duty? Is it to let them come up just as they may? and just as they will? Let me tell you, a weight of responsibility rests upon these parents. Whether you eat, or whether you drink, or whatever you do, do all to the glory of God. Do you do this when you are preparing food for the table, and when you place it upon your tables, and call your family to partake of it? Are you placing only the food before these children that you know will make the very best blood? Is it that food that will preserve their systems in the least feverish condition? Is it that which will place them in the very best relation to life and health? Is this the food that you are studying to place before your children? Or are you careless and reckless of their future good? and provide for them unhealthful, stimulating, irritating food? Let me tell you that the children from their very birth are born to evil. Satan seems to have control of them. He seems to take possession of their young minds, and they are corrupted. Why do fathers and mothers act as though a lethargy was upon them? They do not mistrust that Satan is sowing evil seed in their families. They are as blind, and careless, and reckless, in regard to these things as it is possible for them to be. Why do they not awake, and study these things? Why are they not reading up? Says the apostle, "Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience," etc. Here is work resting upon every one who professes to follow Jesus Christ.--From Report of an Address.                                                                   -    {ST, September 18, 1879 par. 13}
[ST, October 9, 1879 par. 1]       October 9, 1879 The Offering of Love.  -  By Mrs. E. G. White.  -         Jesus stopped at the house of Lazarus in Bethany. He was on his way from Jericho to attend the feast of the passover at Jerusalem, and chose this retreat for rest and refreshment. Crowds of people passed on to the city, bearing the tidings that Jesus was on his way to the feast, and that he would rest over the Sabbath at Bethany. This information was received with great enthusiasm by the people; for the news had spread everywhere of the wonderful works wrought by Jesus, the last and most astonishing of which was the resurrection of Lazarus from the dead. Many flocked to Bethany, some from curiosity to see one who had been raised from the dead, and others because their hearts were in sympathy with Jesus, and they longed to look upon his face and hear his blessed words.  {ST, October 9, 1879 par. 1}
[ST, October 9, 1879 par. 2]          They returned with reports that increased the excitement of the multitude. All were anxious to see and hear Jesus, whose fame as a prophet had spread over all the land. There was a general buzz of inquiry as to who the wonderful Teacher was, from whence he had come, if Lazarus who had been raised from the dead would accompany him to Jerusalem, and if it was likely that the great prophet would be crowned king at the feast. The attention of the people was entirely engrossed in the subject of Jesus and his wondrous works. The priests and rulers saw that they were losing their hold upon the minds of the people, and their rage against Jesus was increased; they could hardly wait for him to come and give them the desired opportunity of gratifying their revenge and removing him forever from their way. As the time passed, they became excited and restless, fearing that after all Jesus might not come to Jerusalem. They were fearful that he had read their purposes against him, and would therefore remain away. They remembered how often he had divined their thoughts, exposed their hidden motives, and baffled their murderous designs. They could illy conceal their anxiety, and questioned among themselves, "What think ye, that he will not come to the feast?"  {ST, October 9, 1879 par. 2}
[ST, October 9, 1879 par. 3]          A hasty council of the priests and Pharisees was called to determine how to proceed with regard to Jesus, in view of the excitement and enthusiasm of the people on his account. They decided that it would be dangerous to seize upon him openly on any pretext, for since the raising of Lazarus the sympathies of the people were greatly in favor of Jesus. So they determined to use craft and take him secretly, avoiding all uproar or interference, carry on the mockery of a trial as quietly as possible, and trust to the fickle tide of public opinion to set in their favor when it was known that Jesus was condemned to death.  {ST, October 9, 1879 par. 3}
[ST, October 9, 1879 par. 4]          But another consideration came up: If they should execute Jesus, and Lazarus should remain as a witness of his miraculous power to raise from the dead, the very fact that a man existed who had been four days in the grave, and whose body had begun to decay, yet had been called to life and health by a word from Jesus, would sooner or later create a reaction and bring disaster upon themselves for sacrificing the life of Him who could perform such a miracle for the benefit of humanity. They therefore decided that Lazarus must also die. They felt that if the people were to lose confidence in their rulers, the national power would be destroyed.  {ST, October 9, 1879 par. 4}
[ST, October 9, 1879 par. 5]          To such lengths do envy and bitter prejudice lead their slaves. In rejecting Christ, the Pharisees placed themselves where darkness and superstition closed around them, until, continually increasing in hatred and unbelief, they were ready to imbrue their hands in blood to accomplish their unholy ends, and would even take the life of one whom Infinite power had rescued from the grave. They placed themselves where no power, human or divine, could reach them; they sinned against the Holy Spirit, and God had no reserve power to meet their case. Their rebellion against Christ was settled and determined; he was a stumbling-block and a rock of offense to them; they would not have this man Jesus to reign over them. While all this plotting was going on at Jerusalem, Jesus was quietly resting from his labors at the house of Lazarus. Simon of Bethany, whom Jesus had healed of leprosy, wishing to show his Master special honor, made a supper and invited him and his friends as guests. The Saviour sat at the table, with Simon, whom he had cured of a loathsome disease, on one side, and Lazarus, whom he had raised from the dead, on the other. Martha served at the table, but Mary was earnestly listening to every word that fell from the lips of Jesus. She saw that he was sad; she knew that immediately after raising her brother from the dead, he was obliged to seclude himself in order to escape the persecution of the leading Jews. As she looked upon her brother in the strength of perfect health, her heart went out in gratitude to Jesus who had restored him to her from the grave.  {ST, October 9, 1879 par. 5}
[ST, October 9, 1879 par. 6]         Jesus in his mercy had pardoned the sins of Mary, which had been many and grievous, and her heart was full of love for her Saviour. She had often heard him speak of his approaching death, and she was grieved that he should meet so cruel a fate. At great personal sacrifice she had purchased an alabaster box of precious ointment with which to anoint the body of Jesus at his death. But she now heard many express an opinion that he would be elevated to kingly authority when he went to Jerusalem, and she was only too ready to believe that it would be so. She rejoiced that her Saviour would no longer be despised and rejected, and obliged to flee for his life. In her love and gratitude she wished to be the first to do him honor, and, seeking to avoid observation, anointed his head and feet with the precious ointment, and then wiped his feet with her long, flowing hair.  {ST, October 9, 1879 par. 6}
[ST, October 9, 1879 par. 7]          Her movements had been unobserved by the others, but the odor filled the house with its fragrance and published her act to all present. Some of the disciples manifested displeasure at this act, and Judas boldly expressed his disapprobation at such a wasteful extravagance. Simon the host, who was a Pharisee, was influenced by the words of Judas, and his heart filled with unbelief. He also thought that Jesus should hold no communication with Mary because of her past life. Judas, the prime instigator of this disaffection among those who sat at the table, was a stranger to the deep devotion and homage which actuated Mary to her deed of love. He had been appointed treasurer of the united funds of the disciples, and had dishonestly appropriated to himself means which were designed for the service of God.  {ST, October 9, 1879 par. 7}
[ST, October 9, 1879 par. 8]          He had indulged a spirit of avarice until it had overpowered every good trait in his character. This act of Mary was in such marked contrast with his selfishness that he was ashamed of his avarice, and sought to attribute his objection to her gift, to a worthier motive. Turning to the disciples he asked, "Why was not this ointment sold for three hundred pence, and given to the poor?" Thus he sought to hide his covetousness under apparent sympathy for the poor, when, in reality, he cared nothing for them.  {ST, October 9, 1879 par. 8}
[ST, October 9, 1879 par. 9]          He longed to have the avails of the expensive ointment in his own hands to apply to his own selfish purposes. By his professed sympathy for the poor he deceived his fellow disciples, and by his artful insinuations caused them to look distrustfully upon the devotion of Mary. Whispered hints of prodigality passed round the table: "To what purpose is this waste? for this ointment might have been sold for much, and given to the poor." Mary was abashed as the eyes of the disciples were bent sternly and reproachfully upon her. She felt that her deed of devotion must have been wrong, and tremblingly expected Jesus to condemn it also.  {ST, October 9, 1879 par. 9}
[ST, October 9, 1879 par. 10]          But the Saviour had observed all that had transpired, and knew the motives of all who were there assembled. He read the object of Mary in her costly offering. Though she had been very sinful, her repentance was sincere, and Jesus, while reproving her guilt, had pitied her weakness and forgiven her. Mary's heart was filled with gratitude at the compassion of Jesus. Seven times she had heard his stern rebuke to the demons which then controlled her heart and mind, and she had listened to his strong cries to his Father in her behalf. She knew how offensive everything impure was to the unsullied mind of Christ, and she overcame her sin in the strength of her Saviour. She was transformed, a partaker of the divine nature.  {ST, October 9, 1879 par. 10}
[ST, October 9, 1879 par. 11]          Mary had offered her gift in the grateful homage of her heart, and Jesus explained her motive and vindicated her deed. "Let her alone," he said. "Why," he asked, "trouble ye the woman? for she hath wrought a good work upon me." He justified her work to all present as evincing her gratitude to him for lifting her from a life of shame to one of purity, and teaching her to believe in him. Said he, "Against the day of my burying hath she kept this." The ointment so sacredly kept to anoint the dead body of her Lord she had poured upon his head in the belief that he was about to be lifted to a throne in Jerusalem. Jesus might have pointed out Judas to the disciples as the cause of such severe judgment being passed on Mary. He might have revealed to them the hypocrisy of his character; he might have made known his utter want of feeling for the poor, and his embezzlement of money appropriated to their relief. He could have raised their indignation against him for his oppression of the widow, the orphan, and the hireling; but he refrained from exposing the true character of Judas. He reproached him not, and thus avoided giving him an excuse for his future perfidy.  {ST, October 9, 1879 par. 11}
[ST, October 9, 1879 par. 12]          But he rebuked the disciples, saying, "Ye have the poor with you always, and whensoever ye will ye may do them good; but me ye have not always. She hath done what she could. She is come aforehand to anoint my body to the burying. Verily, I say unto you, wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her." Jesus, looking into the future, spoke with certainty concerning his gospel: That it was to be preached throughout the whole world. Kingdoms would rise and fall; the names of monarchs and conquerors would be forgotten; but the memory of this woman's deed would be immortalized upon the pages of sacred history.  {ST, October 9, 1879 par. 12}
[ST, October 9, 1879 par. 13]          Had the disciples rightly appreciated the exalted character of their Master, they would have considered no sacrifice too costly to offer to the Son of God. The wise men of the East understood more definitely his true position, and the honor due him, than his own followers, who had received his instruction and beheld his mighty miracles. They brought precious gifts to the Saviour, and bent in homage before him, while he was but a babe, and cradled in a manger.  {ST, October 9, 1879 par. 13}
[ST, October 9, 1879 par. 14]          The look which Jesus cast upon the selfish Judas convinced him that the Master penetrated his hypocrisy and read his base, contemptible character. He was stirred with resentment. His heart burned with envy that Jesus should be the recipient of an offering suitable to the monarchs of earth. He went directly from that supper to the chief priests, and agreed to betray him into their hands. The priests were greatly rejoiced at this, and "they covenanted with him for thirty pieces of silver, and from that time he sought opportunity to betray him."  {ST, October 9, 1879 par. 14}
[ST, October 9, 1879 par. 15]          In the case of Judas we see the fearful result of covetousness and unholy anger. He begrudged the offering made to Jesus, and although not personally rebuked, he was irritated to combine revenge with his avarice, and sell his Lord for a few pieces of silver Mary showed how highly she prized the Saviour when she accounted the most precious gift none too costly for him; but Judas valued Jesus at the price for which he sold him; his niggardly soul balanced the life of the Son of God against a paltry sum of money. The same cold, calculating spirit is manifested by many who profess Christ today. Their offerings to his cause are grudgingly bestowed or withheld altogether under various plausible excuses. A pretense of wide philanthropy, unlimited by church or creed, is not unfrequently one of them, and they plead, like Judas, It is better to give it to the poor. But the true Christian shows his faith by investing in the cause of truth; he is known by his works, for "faith without works is dead."  {ST, October 9, 1879 par. 15}
[ST, October 9, 1879 par. 16]         Jesus read Simon's heart, and knew how he had been influenced by the insinuations of Judas, and that he had questioned in his mind, saying,"This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him; for she is a sinner." When Judas had left the house, Jesus turned to his host and said, "Simon, I have somewhat to say unto thee." Simon replied, "Master, say on." Then Jesus proceeded to speak a parable, which illustrated the contrast between the gratitude of his host, who had been healed of the leprosy, and that of Mary, whose sins had been pardoned. Said he, "There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me, therefore, which of them will love him most?"  {ST, October 9, 1879 par. 16}
[ST, October 9, 1879 par. 17]          Simon did not discern the application which Jesus designed to make, but he answered him, "I suppose that he to whom he forgave most." Jesus replied, "Thou hast rightly judged." This answer condemned Simon. He had been a great sinner, and also a loathsome leper, avoided by all. He had come to Jesus piteously imploring his help, and He who never turned a deaf ear to human woe, had cleansed him from sin and from the terrible disease that was upon him. Simon was humbled, but he had been a proud Pharisee, and he did not look upon himself as being so great a sinner as he really was, and he had now become self-sufficient and lifted up in his own estimation. He had exalted himself as far superior to the poor woman who anointed the feet of her Lord. In entertaining Jesus at his house, he thought he was paying him marked respect; but the Saviour was lowered in his estimation when he permitted the devotion of Mary, who had been so great a sinner. He overlooked the miracle which Jesus had wrought upon him in saving him from a living death, and coldly reasoned with himself if Jesus could be the Messiah, and yet stoop to receive the gift of this woman. He thought that if he were the Christ, he would know that a sinner had approached him and repel her. He did not realize that he himself had been a greater sinner than she, and that Christ had forgiven him as well as Mary. He was ready to doubt the divine character of his Master because he imagined that he detected in him a want of discernment.  {ST, October 9, 1879 par. 17}
[ST, October 9, 1879 par. 18]          On the other hand, Mary was thoroughly penitent and humbled because of her sins. In her gratitude for his pardoning mercy she was ready to sacrifice all for Jesus, and no doubt as to his divine power troubled her mind for a moment. It was not the comparative degrees of obligation which should be felt by the two persons, which Jesus designed to illustrate by this parable, for both were unable to cancel their debt of gratitude; but he took Simon on his own ground, as feeling himself more righteous than the woman, and showed him that though the sins which had been forgiven him were great, he had not repaid his Benefactor with that respect and love which casts out all unbelief. His sense of obligation to his Saviour was small, while Mary, prizing the gift of mercy bestowed upon her, was filled with gratitude and love.  {ST, October 9, 1879 par. 18}
[ST, October 9, 1879 par. 19]          Jesus drew the contrast sharply between the two. Said he: "Seest thou this woman? I entered into thine house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss; but this woman, since the time I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint; but this woman hath anointed my feet with ointment."  {ST, October 9, 1879 par. 19}
[ST, October 9, 1879 par. 20]          The proud Pharisee had considered that he had sufficiently honored Jesus by inviting him to his house; and in his self consequence had neglected to show him the proper regard due to so exalted a guest, and to one who had wrought upon him a miracle of mercy. Jesus encouraged acts of heart felt courtesy, and the woman, whose gratitude and love was expressed in her act of attention, was highly commended by the Saviour: "Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much; but to whom little is forgiven, the same loveth little."  {ST, October 9, 1879 par. 20}
[ST, October 9, 1879 par. 21]          Simon's eyes were opened to his neglect and unbelief. He was touched by the kindness of Jesus in not openly rebuking him before all the guests. He perceived that Jesus did not wish to exhibit his guilt and his want of gratitude to others, but desired to convince his  mind by a true statement of his case, and to subdue his heart by pitying kindness. Stern denunciation would have closed the heart of Simon against repentance; but patient admonition convinced him of his error and won his heart. He saw the magnitude of the debt which he owed his Lord, and became a humble, self-sacrificing man.  {ST, October 9, 1879 par. 21}
[ST, October 9, 1879 par. 22]          When we realize the full debt of obligation to our Saviour, we are united to him by closer bonds, and our love will be expressed in all our acts. Jesus will remember every good work done by his children. The self-sacrificing and benevolent will live in his memory and be rewarded. No act of devotion to his cause will be forgotten by him. There is no sacrifice too costly to be offered on the altar of our faith.  {ST, October 9, 1879 par. 22}
[ST, October 16, 1879 par. 1]       October 16, 1879 Love and Power of Jesus.  -  By Mrs. E. G. White.  -         The mission of Christ brought him to Capernaum. When the news spread abroad that Jesus was a guest at the house of Peter, men, women, and children flocked from every direction to hear the wonderful Teacher. There was a man in the vicinity who was reduced to utter helplessness by the incurable disease of palsy. He had given up all hope of recovery. But his friends and relatives had heard the gracious instruction of Jesus; they had witnessed his wonderful miracles; they saw that he turned none away, that even the loathsome lepers found access to his presence, and were healed, and they began to hope that the paralytic might be relieved if he could be brought under the notice of Jesus.  {ST, October 16, 1879 par. 1}
[ST, October 16, 1879 par. 2]          They tried to encourage the sufferer, telling him of the miraculous power of Jesus to cure every malady, of the words of mercy he had spoken to the despairing, and of those who are set free from the power of Satan by a word of his sublime authority. As the palsied man listened to the good tidings, hope revived in his heart that he might be relieved of his terrible infirmity. He longed to see Jesus and place himself in his hands. But when he reflected that dissipation had been the main cause of his affliction, hope sank, for he feared that he would not be tolerated in the presence of the pure Physician. He had loved the pleasures of sin, his life had been a transgression of the law of God, and his bodily affliction was the penalty of his crime.  {ST, October 16, 1879 par. 2}
[ST, October 16, 1879 par. 3]          He had long before placed his case in the hands of the Pharisees and doctors, entreating their interest and sympathy, hoping that they would do something to relieve his tortured mind and physical sufferings. But they had looked coldly upon him and pronounced him incurable. They had added to his woe by telling him that he was only suffering the righteous retribution of God for his misdemeanors. It was the custom of the Pharisees to hold themselves aloof from the sick and needy. They held that sickness and distress were always an evidence of God's anger toward the transgressor. Yet frequently these very men, who exalted themselves as holy and enjoying the peculiar favor of God, were more corrupt in heart and life than the poor sufferers whom they condemned.  {ST, October 16, 1879 par. 3}
[ST, October 16, 1879 par. 4]          The palsied man had sunk into despair, seeing no help from any quarter, till news of the miracles of mercy performed by Jesus had aroused hope again in his breast. Yet he feared that he might not be allowed in his presence; he felt that if Jesus would only see him and give him relief of mind by pardoning his sins, he would be content to live or die according to his righteous will. His friends assured him that Jesus had healed others who were in every respect as sinful and helpless as himself, and this encouraged him to believe that his own petition would be granted.  {ST, October 16, 1879 par. 4}
[ST, October 16, 1879 par. 5]          He felt that there was no time to lose; already his wasted flesh was beginning to decay. If anything could be done to arrest mortality, it must be done at once. The despairing cry of the dying man was, Oh that I might come into his presence! His friends were anxious to assist him in gratifying his wish, and several projects were suggested to bring about this result, but none of them seemed feasible. The sick man, although racked with bodily pain, preserved the full strength of his intellect, and he now proposed that his friends should carry him on his bed to Jesus. This they cheerfully undertook to do.  {ST, October 16, 1879 par. 5}
[ST, October 16, 1879 par. 6]          As they approached the dense crowd that had assembled in and about the house where Jesus was teaching, it seemed doubtful that they could accomplish their purpose. However, they pressed on with their burden, till their passage was completely blocked up and they were obliged to stop before they arrived within hearing of the Saviour's voice. Jesus was within, and, as was customary, his disciples sat near him; for it was most important that they should hear his words, and understand the truths which they were to proclaim by word or pen over all lands and through all ages.  {ST, October 16, 1879 par. 6}
[ST, October 16, 1879 par. 7]          The haughty Pharisees, the doctors and the scribes, were also gathered near with wicked purposes in their hearts, and a desire to confuse and confound the sacred Teacher, that they might accuse him of being an impostor, and condemn him to death. Jealous of his power and wisdom, they concealed their intense hatred, for the purpose of closely watching his words, and calling him out upon various subjects with the hope of surprising him into some contradiction or forbidden heresy that would give them an excuse to prefer charges against him. They were present when Jesus healed the withered hand upon the Sabbath day, and these men, who claimed to enjoy the special favor of God, were filled with madness because he had presumed to do this good work upon the Lord's day.  {ST, October 16, 1879 par. 7}
[ST, October 16, 1879 par. 8]          Outside of these magnates thronged the promiscuous multitude, drawn there from various motives. Some felt an irresistible impulse to hear the words of Jesus, yet dimly comprehended their import. They were eager to catch every syllable of the sacred utterances; and, in many cases, seeds of life lodged in their hearts, to spring up afterward and bear blessed fruit. Others came from wonder and curiosity, or a love of excitement,--the desire to see and hear some new thing. All grades of society were represented there, and many different nationalities.  {ST, October 16, 1879 par. 8}
[ST, October 16, 1879 par. 9]          Through this surging crowd, the bearers of the paralytic seek to push their way; but the attempt is useless. They urge the necessity of their case, in order to prevail upon the people to fall back, but it is of no avail. The sufferings of the invalid are increased by his anxiety, and his friends fear that he will die in this scene of confusion. The sick man gazes about him with inexpressible anguish. Must he relinquish all hope when the longed-for help is no near? He feels that he cannot endure so bitter a disappointment. He suggests that they bear him to the rear of the house, and break through the roof and let him down into the immediate presence of Jesus.  {ST, October 16, 1879 par. 9}
[ST, October 16, 1879 par. 10]          Seeing that it is his only chance of life, and fearing that he cannot live to be taken home, his friends follow his suggestion. The roof is opened, and the sick man is let down at the very feet of Christ. The discourse is interrupted; the Saviour looks upon that mournful countenance, and sees the pleading eyes fixed upon him with a silent entreaty. He understands the case, for it was he who had led the perplexed and doubting spirit to himself. He had come to the world to give hope to the guilty and wretched. John had pointed to him as "the Lamb of God, that taketh away the sin of the world." The divine spirit of Jesus stirred the heart of this poor sinner, and while he was yet at home, had brought conviction to his conscience. He had watched the first glimmer of faith deepen into a belief that Jesus was his only helper, and had seen it grow stronger with every effort to come into his presence.  {ST, October 16, 1879 par. 10}
[ST, October 16, 1879 par. 11]          The sufferer had wealth, but it could not relieve his soul of guilt, nor remove disease from his body. But divine power attracted him to the Friend of sinners, who alone could relieve him. Jesus acknowledges the faith that is evidenced by the sick man's efforts, under such perplexing difficulties, to reach the presence of his Lord, and lifting up his voice in melodious tones, addressed him: "Son, be of good cheer, thy sins are forgiven thee." The burden of darkness and despair rolls from the sick man's soul; the peace of perfect love and forgiveness rests upon his spirit and shines out upon his countenance. His physical pain is gone, and his whole being is transformed before the eyes of the astonished multitude. The helpless paralytic is healed, the guilty sinner is pardoned! He has now received the evidence he so much desired. Yet not here, but at home, when he had repented of his sins and believed in the power of Jesus to make him whole, had the life-giving mercies of the Saviour first blessed his longing heart.  {ST, October 16, 1879 par. 11}
[ST, October 16, 1879 par. 12]          The simple faith of the paralytic accepted the words of the Master, as the boon of new life. He preferred no further request, he made no noisy demonstration, but remained in blissful silence too happy for words. The light of Heaven irradiated his countenance, and the people looked with awe upon the scene before them. Christ stood with a serene majesty that lifted him above the dignitaries of the synagogue and the doctors of the law. The Pharisees, the scribes, and the doctors had waited anxiously to see what disposition Jesus would make of this case. They recollected that the sufferer had appealed to them for help, and that they had entrenched themselves in the sanctity of their office and refused him one ray of encouragement. They had even expressed annoyance at being troubled with so disagreeable a matter. They had looked with horror upon his shriveled form, and said, We cannot raise one from the dead; dissolution has already commenced.  {ST, October 16, 1879 par. 12}
[ST, October 16, 1879 par. 13]          Not satisfied with the agony thus inflicted, they had declared that he was suffering the curse of God for his sins. All these things came fresh to their minds when they saw the sick man before them. They also perceived that the people, most of whom were acquainted with these facts, were watching the scene with intense interest and awe. They felt a terrible fear that their own influence would be lost, not only over the multitude present, but also over all who should hear the news of this marvelous event.  {ST, October 16, 1879 par. 13}
[ST, October 16, 1879 par. 14]          These lofty men did not exchange words together, but looking into one another's faces, they read the same thought expressed upon every countenance: Something must be done to arrest the tide of popular sentiment. Jesus had declared that the sins of the paralytic were forgiven. The Pharisees caught at these words as an assumption of infinite power, a blasphemy against God, and conceived that they could present this before the people as a crime worthy of death. They did not express their thoughts, but these worshipers of forms and symbols were saying in their minds, He is a blasphemer! Who can forgive sins but God alone? They were laying hold of the Saviour's words of divine pardon, to use a means by which to accuse him. But Jesus read their thoughts, and, fixing his reproving glance upon them, beneath which they cowered and drew back, addressed them thus: "Why reason ye these things in your hearts? Whether is easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy), I say unto thee, Arise, and take up thy bed, and go thy way into thine house."  {ST, October 16, 1879 par. 14}
[ST, October 16, 1879 par. 15]          Then he who had been borne to Jesus on a litter, and whose limbs were then useless, rises to his feet with the elasticity and strength of youth. The life-giving blood bounds through his veins, seeking its natural channels with unerring precision. The lagging human machinery springs into sudden activity, the animating glow of health succeeds the pallor of approaching death. "And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion."  {ST, October 16, 1879 par. 15}
[ST, October 16, 1879 par. 16]          Oh! wondrous love of Christ, stooping to heal the guilty and the afflicted! Divinity sorrowing over and soothing the ills of suffering humanity! Oh! marvelous power thus displayed to the children of men! Who can doubt the message of salvation! Who can slight the mercies of a compassionate Redeemer!  {ST, October 16, 1879 par. 16}
[ST, October 16, 1879 par. 17]          The effect of this wonderful miracle upon the people was as if Heaven had opened and revealed the glories of the better world. As the man who had been cured of palsy passed through the crowd, blessing God at every bounding step, and bearing his burden as if it were a feather's weight, the people fell back to give him room, and with awe-struck faces gazed upon him, and whispered softly among themselves, saying, "We have seen strange things today." The Pharisees were dumb with amazement, and overwhelmed with defeat. They saw that here was no opportunity for their prejudice and jealousy to inflame the multitude. The wonderful work wrought upon the man whom they, in their arrogance, had given over to death and the wrath of God, had so impressed the minds of the people that the influence of these leading Jews was, for the time, forgotten. They saw that Christ possessed a power, and claimed it as his own prerogative, which they thought belonged to God alone. The gentle dignity of his manner, united with his miraculous works, was in such marked contrast with their own proud and self-righteous bearing that they were disconcerted and abashed, recognizing, but not confessing, the presence of a Superior Being.  {ST, October 16, 1879 par. 17}
[ST, October 16, 1879 par. 18]         Had the scribes and Pharisees been honest before God, they would have yielded to the conclusive evidence they had witnessed that Jesus was the Promised One of Israel. But they were determined that nothing should convince them of this fact. They were in haughty and determined opposition to this meek and humble Teacher, who came from the workshops of Nazareth, yet by his wonderful works threatened to annihilate their dignity and station. So they yielded in no degree their hatred and malice, but went away to invent new schemes for condemning and silencing the Son of God.  {ST, October 16, 1879 par. 18}
[ST, October 16, 1879 par. 19]          These men had received many and repeated proofs that Jesus was the promised Saviour, but none had been so convincing and unquestioned as this miracle of mercy. Yet the stronger the evidence that was presented to their minds that Jesus had power on earth to forgive sins, as well as to heal the sick, the more they armed themselves with hatred and unbelief, till God left them to the forging of chains that would bind them in hopeless darkness. There was no reserve power to reach hearts so hardened with malice and skepticism.  {ST, October 16, 1879 par. 19}
[ST, October 16, 1879 par. 20]          Many in these days are taking the same course as the unbelieving Jews. God has given them light which they refuse to accept. His Spirit has rebuked them; but they have made his reproofs a stumbling-block in their way, over which they trip and fall. They have rejected his offered mercies, they have scorned to believe his truth, till they are left unrestrained to pursue their downward course.  {ST, October 16, 1879 par. 20}
[ST, October 16, 1879 par. 21]          There was great rejoicing in the home of the healed paralytic, when he came into the midst of his family, carrying with ease the couch upon which he had been slowly borne from their presence but a short time before. They gathered round with tears of joy, scarcely daring to believe their eyes. He stood before them in the full vigor of manhood. Those arms that they had seen lifeless were quick to obey his will; the flesh that had been shrunken and leaden-hued was now fresh and ruddy with health; he walked with a firm, free step; hope was written in every lineament of his countenance; all gloom had disappeared, and an expression of peace and purity had taken the place of the marks of sin and suffering. Glad thanksgivings went up from that house, and God was glorified through his Son, who had restored hope to the hopeless, and strength to the stricken one. This man and his family were ready to lay down their lives for Jesus. No doubt could dim their faith, no unbelief could mar their perfect fealty to Christ, who had brought light into their darkened home.                                                                   -    {ST, October 16, 1879 par. 21}
[ST, October 23, 1879 par. 1]       October 23, 1879 Wisdom and Compassion of Jesus.  -  By Mrs. E. G. White  -         While Jesus was engaged in teaching, the scribes and Pharisees brought to him a woman whom they accused of the sin of adultery, and said to him, Master, "now Moses in the law commanded us that such should be stoned; but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not."  {ST, October 23, 1879 par. 1}
[ST, October 23, 1879 par. 2]          The scribes and Pharisees had agreed to bring this case before Jesus, thinking that whatever decision he made in regard to it, they would therein find occasion to accuse and condemn him. If he should acquit the woman, they would accuse him of despising the law of Moses, and condemn him on that account; and if he should declare that she was guilty of death, they would accuse him to the Romans as one who was stirring up sedition and assuming authority which alone belonged to them. But Jesus well knew for what purpose this case had been brought to him; he read the secrets of their hearts, and knew the character and life-history of every man in his presence. He seemed indifferent to the question of the Pharisees, and while they were talking and pressing about him, he stooped and wrote carelessly with his finger in the sand.  {ST, October 23, 1879 par. 2}
[ST, October 23, 1879 par. 3]          Although doing this without apparent design, Jesus was tracing on the ground, in legible characters, the particular sins of which the woman's accusers were guilty, beginning with the eldest and ending with the youngest. At length the Pharisees became impatient at the indifference of Jesus, and his delay in deciding the question before him, and drew nearer, urging the matter. But as their eyes fell upon the words written in the sand, fear and surprise took possession of them. The people, looking on, saw their countenances suddenly change, and pressed forward to discover what they were regarding with such an expression of astonishment and shame. Many of those who thus gathered round also read the record of hidden sin inscribed against these accusers of another.  {ST, October 23, 1879 par. 3}
[ST, October 23, 1879 par. 4]          Then Jesus "lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground." The accusers saw that Jesus not only knew the secrets of their past sins, but was acquainted with their purpose in bringing this case before him and had in his matchless wisdom defeated their deeply laid scheme. They now became fearful lest Jesus would expose their guilt to all present, and they therefore "being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last; and Jesus was left alone, and the woman standing in the midst."  {ST, October 23, 1879 par. 4}
[ST, October 23, 1879 par. 5]          There was not one of her accusers but was more guilty than the conscience stricken woman who stood trembling with shame before him. After the Pharisees had hastily left the presence of Christ, in their guilty consternation, he arose and looked upon the woman, saying, "Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee. Go, and sin no more."  {ST, October 23, 1879 par. 5}
[ST, October 23, 1879 par. 6]          Jesus did not palliate sin nor lessen the sense of crime; but he came not to condemn; he came to lead sinners to eternal life. The world looked upon this erring woman as one to be slighted and scorned; but the pure and holy Jesus stooped to address her with words of comfort, encouraging her to reform her life. Instead of to condemn the guilty, his work was to reach into the very depths of human woe and degradation, lift up the debased and sinful, and bid the trembling penitent to "sin no more." When the woman stood before Jesus, cowering under the accusation of the Pharisees and a sense of the enormity of her crime, she knew that her life was trembling in the balance, and that a word from Jesus would add fuel to the indignation of the crowd, so that they would immediately stone her to death.  {ST, October 23, 1879 par. 6}
[ST, October 23, 1879 par. 7]          Her eyes droop before the calm and searching glance of Christ. Stricken with shame, she is unable to look upon that holy countenance. As she thus stands waiting for sentence to be passed upon her, the words fall upon her astonished ears that not only deliver her from her accusers, but send them away convicted of greater crimes than hers. After they are gone, she hears the mournfully solemn words: "Neither do I condemn thee. Go, and sin no more." Her heart melts with penitential grief; and, with gratitude to her Deliverer, she bows at the feet of Jesus sobbing out in broken accents the emotions of her heart, and confessing her sins with bitter tears.  {ST, October 23, 1879 par. 7}
[ST, October 23, 1879 par. 8]          This was the beginning of a new life to this tempted, fallen soul, a life of purity and peace, devoted to the service of God. In raising this woman to a life of virtue, Jesus performed a greater act than that of healing the most grievous bodily malady; he cured the sickness of the soul which is unto death everlasting. This penitent woman became one of the firmest friends of Jesus. She repaid his forgiveness and compassion, with a self-sacrificing love and worship. Afterward, when she stood sorrow-stricken at the foot of the cross, and saw the dying agony on the face of her Lord, and heard his bitter cry, her soul was pierced afresh; for she knew that this sacrifice was on account of sin; and her responsibility as one whose deep guilt had helped to bring about this anguish of the Son of God, seemed very heavy indeed. She felt that those pangs that pierced the Saviour's frame were for her; the blood that flowed from his wounds was to blot out her record of sin; the groans which escaped from his dying lips were caused by her transgression. Her heart ached with a sorrow past all expression, and she felt that a life of self-abnegating atonement would poorly compensate for the gift of life, purchased for her at such an infinite price.  {ST, October 23, 1879 par. 8}
[ST, October 23, 1879 par. 9]          In his act of pardoning, and encouraging this fallen woman to live a better life, the character of Jesus shines forth in the beauty of a perfect righteousness. Knowing not the taint of sin himself, he pities the weakness of the erring one, and reaches to her a helping hand. The self-righteous and hypocritical Pharisees denounce, and the tumultuous crowd is ready to stone and slay, and the trembling victim waits for death--Jesus, the Friend of sinners, bids her, "Go and sin no more."  {ST, October 23, 1879 par. 9}
[ST, October 23, 1879 par. 10]          It is not the true follower of Christ who turns from the erring with cold, averted eyes, leaving them unrestrained to pursue their downward course. Christian charity is slow to censure, quick to detect penitence, ready to forgive, to encourage, to set the wanderer in the path of virtue, and stay his feet therein.  {ST, October 23, 1879 par. 10}
[ST, October 23, 1879 par. 11]          The wisdom displayed by Jesus on this occasion, in defending himself against the designs of his enemies, and the evidence which he gave them that he knew the hidden secrets of their lives, the conviction that he pressed home upon the guilty consciences of the very men who were seeking to destroy him, were sufficient evidence of his divine character. Jesus also taught another important lesson in this scene: That those who are ever forward to accuse others, quick to detect them in wrong, and zealous that they should be brought to justice, are often guiltier in their own lives than those whom they accuse. Many who beheld the whole scene were led to compare the pardoning compassion of Jesus with the unrelenting spirit of the Pharisees, to whom mercy was a stranger; and they turned to the pitying Saviour as unto one who would lead the repentant sinner into peace and security.  {ST, October 23, 1879 par. 11}
[ST, October 23, 1879 par. 12]          "Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." Jesus had represented himself, in his relation to fallen man, as a fountain of living water, to which all who thirst may come and drink. The brilliant lights in the temple illuminated all Jerusalem, and he now used these lights to represent his relation to the world. In clear and thrilling tones he declared: "I am the light of the world." As the radiant lamps of the temple lit up the whole city, so Christ, the source of spiritual light, illuminated the darkness of a world lying in sin. His manner was so impressive, and his words carried with them such a weight of truth, that many were there convicted that he was indeed the Son of God. But the Pharisees, ever ready to contradict him, accused him of egotism, saying, "Thou bearest record of thyself; thy record is not true." Jesus, answering their objections, asserted again his divine commission:--  {ST, October 23, 1879 par. 12}
[ST, October 23, 1879 par. 13]          "Though I bear record of myself, yet my record is true; for I know whence I came, and whither I go; but ye cannot tell whence I came and whither I go." They were ignorant of his divine character and mission because they had not searched the prophecies concerning the Messiah, as it was their privilege and duty to do. They had no connection with God and Heaven, and therefore did not comprehend the work of the Saviour of the world, and, though they had received the most convincing evidence that Jesus was the Saviour, yet they refused to open their minds to understand. At first they had set their hearts against him, and refused to believe the strongest proof of his divinity, and, as a consequence, their hearts had grown harder until they were determined not to believe nor accept him.  {ST, October 23, 1879 par. 13}
[ST, October 23, 1879 par. 14]          "Ye judge after the flesh; I judge no man. And yet, if I judge, my judgment is true; for I am not alone, but I and the Father that sent me." Thus he declared that he was sent of God, to do his work. He had not consulted with priests nor rulers as to the course he was to pursue; for his commission was from the highest authority, even the Creator of the universe. Jesus, in his sacred office, had taught the people, had relieved suffering, had forgiven sin, and had cleansed the temple, which was his Father's house, and driven out its desecrators from its sacred portals; he had condemned the hypocritical lives of the Pharisees, and reproved their hidden sins; and in all this he had acted under the instruction of his Heavenly Father. For this reason they hated him and sought to kill him. Jesus declared to them: "Ye are from beneath; I am from above. Ye are of this world; I am not of this world."  {ST, October 23, 1879 par. 14}
[ST, October 23, 1879 par. 15]          "When ye have lifted up the Son of Man, then shall ye know that I am he, and that I do nothing of myself, but as my Father hath taught me." "And he that sent me is with me; the Father hath not left me alone; for I do always those things that please him." These words were spoken with thrilling power, and, for the time, closed the lips of the Pharisees, and caused many of those who listened with attentive minds to unite with Jesus, believing him to be the Son of God. To these believing ones he said, "If ye continue in my word, then ye are my disciples indeed. And ye shall know the truth, and the truth shall make you free." But to the Pharisees who rejected him, and who hardened their hearts against him, he declared: "I go my way, and ye shall seek me, and shall die in your sins; whither I go, ye cannot come."  {ST, October 23, 1879 par. 15}
[ST, October 23, 1879 par. 16]          But the Pharisees took up his words, addressed to those who believed, and commented upon them, saying, "We be Abraham's seed, and were never in bondage to any man; how sayest thou, Ye shall be made free:" Jesus looked upon these men,--the slaves of unbelief and bitter malice, whose thoughts were bent upon revenge,--and answered them, "Verily, verily, I say unto you, Whosoever committeth sin, is the servant of sin." They were in the worst of bondage, ruled by the spirit of evil. Jesus declared to them that if they were the true children of Abraham, and lived in obedience to God, they would not seek to kill one who was speaking the truth that was given him of God. This was not doing the works of Abraham, whom they claimed as their father.  {ST, October 23, 1879 par. 16}
[ST, October 23, 1879 par. 17]         Jesus, with startling emphasis, denied that the Jews were following the example of Abraham. Said he, "Ye do the deeds of your father." The Pharisees, partly comprehending his meaning, said, "We be not born of fornication; we have one Father, even God." But Jesus answered them: "If God were your Father, ye would love me; for I proceeded forth and came from God; neither came I of myself, but he sent me." The Pharisees had turned from God, and refused to recognize his Son. If their minds had been open to the love of God, they would have acknowledged the Saviour who was sent to the world by him. Jesus boldly revealed their desperate condition:--  {ST, October 23, 1879 par. 17}
[ST, October 23, 1879 par. 18]          "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it. And because I tell you the truth, ye believe me not." These words were spoken with sorrowful pathos, as Jesus realized the terrible condition into which these men had fallen. But his enemies heard him with uncontrollable anger; although his majestic bearing, and the mighty weight of the truths he uttered, held them powerless. Jesus continued to draw the sharp contrast between their position and that of Abraham, whose children they claimed to be:--  {ST, October 23, 1879 par. 18}
[ST, October 23, 1879 par. 19]          "Your father Abraham rejoiced to see my day; and he saw it, and was glad." The Jews listened incredulously to this assertion, and said, sneeringly, "Thou art not yet fifty years old, and hast thou seen Abraham:" Jesus, with a lofty dignity that sent a thrill of conviction through their guilty souls, answered, "Verily, verily, I say unto you, Before Abraham was, I am." For a moment, silence fell upon all the people, as the grand and awful import of these words dawned upon their minds. But the Pharisees, speedily recovering from the influence of his words, and fearing their effect upon the people, commenced to create an uproar, railing at him as a blasphemer. "Then took they up stones to cast at him; but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by."                                                    -    {ST, October 23, 1879 par. 19}
[ST, October 23, 1879 par. 1]       October 23, 1879 Sanctification.         THE FOLLOWING IS FROM A LETTER WRITTEN BY SISTER WHITE, OCT. 8:--          Our camp-meeting at Rochester, Ind., is now ended. We came upon the ground in an exhausted condition, took cold from dampness gathered in the tent, which caused us to labor with great difficulty through the meeting. But this has been a good meeting, and very profitable for Indiana. I felt the burden of urging upon the people the necessity of obtaining an individual experience in the things of God, that their spiritual prosperity depended upon close and constant connection with him.  {ST, October 23, 1879 par. 1}
[ST, October 23, 1879 par. 2]          Many were so absorbed in the cares of this life, they were neglecting their higher interests. I felt the danger of this people and the Lord gave me a special testimony for them. Sabbath there was deep feeling in the meeting; quite a number came, forward for prayers, several who were making their first move on the Lords side. After prayer was offered for these, they repaired in small companies to several tents, and a minister was chosen for each tent where they were gathered, and the work was carried forward that had begun in the large tent. These meetings were characterized by deep feeling. Several stated that they came to the meeting prejudiced, but they were going home to keep the Sabbath and unite with this people.  {ST, October 23, 1879 par. 2}
[ST, October 23, 1879 par. 3]          The attendance on Sunday was good. The congregation seemed to be of the best class of society, and listened with attention.  {ST, October 23, 1879 par. 3}
[ST, October 23, 1879 par. 4]          Monday at five o'clock, by the call of the bell, we assembled under the tent. During the night I had been so burdened that I could not sleep, and spent these wakeful hours in pleading with God in my own behalf, and in behalf of the ministers of the Indiana Conference. I had the assurance that God would reveal himself to us, and give us help in our time of need. The Lord strengthened me to bear the testimony he had given me, to the ministers in particular.  {ST, October 23, 1879 par. 4}
[ST, October 23, 1879 par. 5]          The false theory of sanctification had threatened not only the unity and harmony of families, but the peace and prosperity of the church. Upon this subject I had a special testimony to bear.  {ST, October 23, 1879 par. 5}
[ST, October 23, 1879 par. 6]          This false sanctification is most dangerous and deceptive in its influence upon all who accept it. A peculiar atmosphere surrounds them, an influence which, when brought in contact with others, if not discerned, is breathed in unconsciously by the receiver. This atmosphere is charged with poison which is death to spirituality. There are no snares of Satan more hard to be discerned and defined, and souls be rescued from, than this delusion.  {ST, October 23, 1879 par. 6}
[ST, October 23, 1879 par. 7]          Those who accept this bogus sanctification do not hesitate to draw away from the body and set themselves up as criteria. They claim that the Lord is leading them, and do not seek counsel of the church, but move out independently, deceived in themselves and deceiving others. The poison of this so-called sanctification is inhaled, and the atmosphere, apparently so balmy, is intoxicating and destructive to those who are charmed with it. Each individual will have an independence of his own, claiming to be taught of God; therefore no one must get in their way or interfere with their course of action. This is as Satan would have it. The voice of the church, God's delegated power upon earth, is set aside and despised. These professedly sanctified ones are filled with vain conceit, and with presumption move on in their own wisdom, exhorting others to come up to the exalted standard of themselves. They disregard the teachings and prayer of Christ that his disciples may be one as he was one with the Father, "that the world may believe that thou hast sent me." The unity and oneness of the church was to be the living epistle, known and read of all men. The world was to see in their harmony and love for each other the life of Christ exemplified.  {ST, October 23, 1879 par. 7}
[ST, October 23, 1879 par. 8]          Individuals who will strike out upon some new light and some new truth, independent of the body, are pursuing a course directly contrary to the word of God. If they have any influence over others, it is to disaffect them and lead them away from the watchcare, counsel, and strength of the body. And the very ones who claim sanctification, have in their hearts insubordination, pride, envy, jealousy, and evil surmising of their brethren. They sit as judges upon the life and character of their brethren. These are the fruits generally to be found growing upon the tree of false sanctification. This class have graduated. They suppose they have come to the knowledge of the truth. If they attend camp-meetings, they will think they are so far ahead of the servants of God who labor in the meetings that they cannot learn anything, therefore the word or message of instruction God gives his servants for the people is not for them. They will generally be found drawing one or two away, holding them in conversation, imparting to them the great light they suppose they have; and thus some are deprived of hearing the message of God to the people. These self deceived men are drawing away souls from the body, scattering from Christ, and bringing in dissension and division. Individual experience is set above the authority of the church, and their example leads others whom they deceive to regard lightly the voice of counsel and admonition of the church. This course has worked the ruin of very many souls in every age of the world. As children in the family of God we need the wisdom and experience of matured Christians to direct, to encourage, and to defend us in times of danger, and to lead on to constant growth in grace, and to seek daily attainments in the knowledge of the truth and true holiness.  {ST, October 23, 1879 par. 8}
[ST, October 23, 1879 par. 9]          In the ministry of Christ and his apostles, those who were converted to the truth were brought into church relationship; and every stray, lost sheep that was found, was brought to the fold of the church, that under the direction of the Master, through the undershepherds, they might go in and out and find pasture. God has instituted his church and delegated to it his authority and power. He has given it the inspired oracles, provided it with pastors and teachers to carry forward his work on the earth when he should leave it. At a later date, when the church was weakened by its individual members being led into errors, and spiritual life was chilled and palsied by backslidings, the inspired apostle exclaimed, "I am jealous over you with a godly jealousy." "But I fear lest by any means, as the serpent beguiled Eve through his subtilty, so your minds be corrupted from the simplicity that is in Christ." Nothing is so demoralizing, so enfeebling to the church, as to have her individual members obtain a burden upon this false sanctification, which leads them away from the simplicity of the gospel of Christ. Satan always leads this class away from the church, and leads them to regard the church far behind them in spirituality and experience. The power and glory of God is revealed in his church. Here God gives the blessings of his grace. Here he reveals the mysteries of his will.  {ST, October 23, 1879 par. 9}
[ST, October 23, 1879 par. 10]          There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history. But because there are such, it does not do away with the fact that God has a church. There were murmurers, envious and jealous ones in the tribes of Israel, journeying to the promised Canaan; but, notwithstanding, God led them by a pillar of cloud by day and a pillar of fire by night. The deceitful hearts of individuals will lead them astray because they see imperfections in the church, but these very ones have defective characters that they do not discern. These very ones are capable of being useful in the church were they connected with the great Head of the church. But if they choose to be presumptuous, and in self-sufficiency draw off on some tangent, the church will move on without them. Every member of the church is bound by the most solemn vow to advance its interests and to labor unselfishly and devotedly for its success.  {ST, October 23, 1879 par. 10}
[ST, October 23, 1879 par. 11]          The prosperity of the church depends upon the faithfulness, purity, and zealous action of its individual members. Christ "loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish."  {ST, October 23, 1879 par. 11}
[ST, October 23, 1879 par. 12]          If all who are ambitious for distinction above their brethren could estimate to what a depth of humiliation Christ submitted for their sakes, and learn from the cross of humiliation to be subject one to another, there would exist in the church a simplicity and power which would have a telling influence on the world. Through the cross we may learn the love we should have for our fellowmen, and the value of souls for whom Christ died, and our works, in self-denial to save the perishing souls around us will correspond with our faith.                                                                   -    {ST, October 23, 1879 par. 12}
[ST, November 20, 1879 par. 1]       November 20, 1879 The Great Controversy.  Between Christ and His Angels and Satan  and His Angels.  -                                     Chapter XIII.                             Jacob and the Angel.                                                                   -                                  By Mrs. E. G. White.                                                                   -         The sinful course which Jacob had pursued in deceiving his father was ever before him. He knew that his long exile was the result of his own deviation from strict integrity, the law of right. He pondered over these things day and night, his conscience accusing him, and making his journey very sad. How he longed to again go over the ground where he had stumbled and brought the stain of sin upon his soul. Before his transgression he had a sense of God's approval which made him brave under difficulties, and cheerful amid trouble and gloom. To this deep, abiding peace, he had long been a stranger. Yet he remembered with gratitude the favor which God had shown him, the vision of the shining ladder, and the promises of help and guidance. In solemn review of the mistakes and errors of his life, and the dealings of God with him, he humbly acknowledged his own unworthiness, the great mercy of God, and the prosperity which had crowned his labors.  {ST, November 20, 1879 par. 1}
[ST, November 20, 1879 par. 2]         As the hills of his native land appeared before him in the distance, the heart of the patriarch was deeply stirred. He had proved his God, and found his promises unfailing; he believed that God would be with him; yet as he drew near to Edom he had many fears of Esau, who was now able to do his younger brother great injury if so disposed. Again the Lord encouraged the heart of his servant with a token of divine care and protection. Directly before him, as if leading the way, he beheld two armies of heavenly angels marching as a guide and guard; and when he saw them he broke forth in language of praise, and exclaimed, "This is God's host." And he called the name of the place Mahanaim, which signifies two hosts, or camps.  {ST, November 20, 1879 par. 2}
[ST, November 20, 1879 par. 3]          Although Jacob had so great evidence that God would protect him, he felt that he himself had something to do for his own safety. He therefore sent his servants with a conciliatory message to Esau, who dwelt at Mount Seir, in the country of Edom. He did not claim the precedence for himself, but courteously addressed his brother as a superior, hoping thus to appease the anger which his former course had excited. Esau was informed of his younger brother's safe return with abundant possessions of cattle and servants, and that he would be most happy to meet him with fraternal feelings. The messengers returned to their master with the tidings that Esau was advancing to meet him attended by four hundred men; and no response was sent to the friendly message.  {ST, November 20, 1879 par. 3}
[ST, November 20, 1879 par. 4]          It appeared certain that Esau was coming in anger to seek revenge. A feeling of terror pervaded to entire camp. Jacob was in distress. He could not go back, and he feared to advance. His company was few in numbers, and wholly unprepared for an encounter. He accordingly divided them into two bands, that if one should be attacked, the other might have an opportunity to escape. He would not fail to do all in his power to preserve his own life and the life of those dependent upon him, and then he pleaded with God for his presence and protecting care. He did not rely upon his feelings, nor upon any goodness which he possessed, but on the sure promise of God: "Thou saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee. I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant; for with my staff I passed over this Jordan, and now am I become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he will come and smite me, and the mother with the children."  {ST, November 20, 1879 par. 4}
[ST, November 20, 1879 par. 5]          Jacob halted in his journey to mature plans for appeasing the wrath of his brother. He would not rush recklessly into danger, but sent large presents to Esau by the hands of his servants, with a message well calculated to make a favorable impression. He sent his wives and children, with all his substance forward on the journey, while he himself remained behind. He thought the sight of that helpless little company would touch the feelings of Esau, who, though bold and revengeful, was yet pitiful and tender toward the weak and unprotected. If his eye rested first upon Jacob, his rage might be excited, and they would all perish.  {ST, November 20, 1879 par. 5}
[ST, November 20, 1879 par. 6]          Jacob wished to be alone with his God. It was midnight. All that made life dear to him was at a distance, 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. Strong hands are suddenly laid upon his shoulders. 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. 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 continued, until near the break of day, when the stranger placed his finger upon Jacob's thigh, and he was crippled instantly. The patriarch now discerns the character of his antagonist. He knows that he has been in bodily conflict with a heavenly messenger, and this is why his almost superhuman efforts did not gain for him the victory. He is now disabled and suffering keenest pain, but he will not loosen his hold. He falls, a conquered foe, all penitent and broken, upon the neck of the angel.  {ST, November 20, 1879 par. 6}
[ST, November 20, 1879 par. 7]          In the inspired history of this event, the one who wrestled with Jacob is called a man; Hosea calls him the angel; while Jacob said, "I have seen God face to face." He is also said to have had power with God. It was the Majesty of Heaven, the Angel of the covenant, that came, in the form and appearance of a man, to Jacob. The divine messenger uses some force to release himself from the grasp of Jacob; he pleads with him, "Let me go, for the day breaketh." But Jacob had been pleading the promises of God; he had been trusting his pledged word, which is as sure and unfailing as his throne; and now, through humiliation, repentance, and self-surrender, this sinful, erring mortal, can make terms with Jesus Christ: "I will not let thee go, except thou bless me." What boldness is here manifested! What lofty faith, what perseverance and holy trust! Was this presumption and undue familiarity on the part of Jacob? Had it been of this character he would not have lived through the scene. His was not a self-exalted, boastful, presumptuous claim, but the assurance of one who realizes his weakness and unworthiness and the ability of God to fulfill his promise. The mistake which had led to Jacob's sin in obtaining the birthright by fraud was now opened before him. He had not trusted God and his promises as he should have done. He had sought by his own works and power to bring about that which God was abundantly able to perform in his own time and way.  {ST, November 20, 1879 par. 7}
[ST, November 20, 1879 par. 8]          "And when he saw that he prevailed not against him"--the Majesty of Heaven prevailed not against a man of dust, a sinful mortal! The reason is, that man has fastened the trembling hand of faith upon the promise of God, and the divine, messenger cannot leave him who is hanging repentant, weeping, helpless upon his neck. His great heart of love cannot turn away from the suppliant without granting his request. Christ did not wish to leave him unblest when his soul was shrouded with despair; for he is more willing to give good things to them that ask him than are parents to give to their children.  {ST, November 20, 1879 par. 8}
[ST, November 20, 1879 par. 9]          The angel inquired of Jacob, "What is thy name?" and on being informed 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 had 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 embittered 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.  {ST, November 20, 1879 par. 9}
[ST, November 20, 1879 par. 10]          "Yea, he had power over the angel, and prevailed; he wept, and made supplication unto him; he found him in Bethel, and there he spake with us, even the Lord God of hosts; the Lord is his memorial." What a morning of light and joy dawned upon Jacob. The dark, despairing shadows brooding over him the previous night had disappeared. The brightness of the sun, shining in its glory, fitly represented the heavenly light that filled his soul. He was crippled in body, but his spirit was strong in God. He bore some marks of the battle, but the victory was his.  {ST, November 20, 1879 par. 10}
[ST, November 20, 1879 par. 11]          In this instance we see of what value is man in the sight of the infinite God. When a teacher of men upon the earth, the One who appeared to Jacob said, "Are not five sparrows sold for two farthings? and not one of them is forgotten before God. But even the very hairs of your head are all numbered. Fear not, therefore, ye are of more value than many sparrows." The promises of God are so sure to those who trust in him that he will suffer the heavens and the earth to pass away, rather than fail to fulfill the desire of them that fear him. The great lessons of peace, humility, and trust, are to be learned by all the followers of Christ.  {ST, November 20, 1879 par. 11}
[ST, November 20, 1879 par. 12]          While Jacob was wrestling with the angel on that eventful night, another angel, one of the host which the patriarch had seen guarding him in the way, was sent to move upon the heart of Esau in his sleeping hours. In his dream he saw his brother an exile from his father's house for twenty years through fear of his anger; he witnessed his sorrow to find his mother dead; and he beheld him encompassed with the hosts of God. Esau related this dream to his four hundred armed men, and charged them not to injure Jacob, for the God of his father was with him.  {ST, November 20, 1879 par. 12}
[ST, November 20, 1879 par. 13]          The two companies at last approach each other; the sturdy chieftain with his soldiers on one side, and on the other, Jacob, pale from his recent conflict, and halting at every step, yet with a benignity and peaceful light reflected upon his countenance; in the rear an unarmed company of men, women, and children, followed by the flocks and herds. Supported by his staff the patriarch went forward to meet that band of warriors, bowing himself repeatedly to the ground as a token of respect, while his little retinue awaited the issue with the deepest anxiety. They saw the arms of Esau thrown about the neck of Jacob, pressing to his bosom him whom he had so long threatened with direst vengeance. Revenge is now changed to tender affection, and he who once thirsted for his brother's blood shed tears of joy, his heart melted with the softest endearments of love and tenderness. The soldiers in Esau's army saw the result of that night of weeping and of prayer; but they knew nothing of the conflict and the victory. They understood the feelings of the patriarch, the husband and father, for his family and his possessions; but they could not see the connection that he had with God, which had gained the heart of Esau from Him who has all hearts in his hand. Thus it has ever been with worldlings; the secret of the Christian's strength is not discerned by them. His inner life they cannot understand.  {ST, November 20, 1879 par. 13}
[ST, November 20, 1879 par. 14]          Esau looked with pleasure upon his brother's possessions. He acknowledged the presents tendered to him by Jacob, but declined to accept them, as he already possessed abundance. But Jacob urged the matter. He was a prince with God, yet as subdued and humble as a little child. "And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand; for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it."  {ST, November 20, 1879 par. 14}
[ST, November 20, 1879 par. 15]          Esau invited Jacob to his home in Seir, and offered to accompany him on the journey. But Jacob had no disposition to accept the offer. He knew that Esau was now under the direct influence of the Spirit of God; when another spirit should come upon him he might greatly change in feelings. Jacob did not refuse the offer, but presented the true condition of his party, his flocks and herds; that they could not travel with the expedition which would be agreeable to Esau and his band. He urged him to return to his own place, while the party would follow on slowly. Esau desired to leave with his brother soldiers to guard him and his company; but Jacob had evidence that they were guarded by a mighty host of heavenly angels, and he courteously declined the favor. The brothers parted with tender feelings.                              (To be Continued.)                                                                   -    {ST, November 20, 1879 par. 15}
[ST, November 27, 1879 par. 1]       November 27, 1879 The Great Controversy.  Between Christ and His Angels and Satan and His Angels  -                               Chapter XIII. - Continued.                              Jacob and the Angel.                                                                   -                                   By Mrs. E. G. White.                                                                   -         Jacob and Esau represent two classes. Jacob, the righteous; and Esau, the wicked. Jacob's night of wrestling and anguish represents the time of trouble through which the people of God must pass just prior to the second coming of Christ. Jeremiah refers to this time: "Wherefore do I see every man with his hands on his loins, as a woman in travail, and 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." Daniel, in prophetic vision looking down to this point, says: "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." Isaiah speaks of the same time: "Come, my people, enter thou into thy chambers, and shut thy door about thee, hide thyself 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; the earth also shall disclose her blood, and shall no more cover her slain."  {ST, November 27, 1879 par. 1}
[ST, November 27, 1879 par. 2]         In his distress, Jacob laid hold of the angel, and held him and wrestled with him all night. So also will the righteous, in the time of their trouble wrestle with God in prayer. Jacob prayed all night for deliverance from the hand of Esau. The righteous in their mental anguish will cry to God day and night for deliverance from the hands of the wicked who surround them. Jacob confessed his unworthiness: "I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant." The righteous will have a deep sense of their shortcomings, and with many tears will acknowledge their utter unworthiness, and, like Jacob, will plead the promises of God through Christ, made to just such dependent, helpless, repenting sinners.  {ST, November 27, 1879 par. 2}
[ST, November 27, 1879 par. 3]          Jacob took firm hold of the angel and would not let him go. As he made supplication with tears, the angel reminded him of his past wrongs, and endeavored to escape from him, to test and prove him. So will the righteous in the day of their anguish, be tested, proved, and tried, to manifest their strength of faith, their perseverance, and unshaken confidence in the power of God to deliver them.  {ST, November 27, 1879 par. 3}
[ST, November 27, 1879 par. 4]          Jacob would not be turned away. He knew that God was merciful, and he appealed to his mercy. He pointed back to his past sorrow for, and repentance of, his wrongs, and urged his petition for deliverance from the hand of Esau. Thus his importuning continued all night. As he reviewed his past wrongs, he was driven almost to despair. But he knew that he must have help from God or perish. He held the angel fast, and urged his petition with agonizing, earnest cries, until he prevailed. Thus will it be with the righteous. As they review the events of their past lives, their hopes will almost sink. But as they realize that it is a case of life or death, they will earnestly cry unto God, and appeal to him in regard to their past sorrow for, and humble repentance of, their many sins, and then will refer to his promise: "Let him take hold of my strength, that he may make peace with me, and he shall make peace with me." Thus will their earnest petitions be offered to God day and night. God would not have heard the prayer of Jacob, and mercifully saved his life, if he had not previously repented of his wrongs in obtaining the blessing by fraud. Every effort was put forward by Satan and his host to discourage Jacob and break his hold upon God by forcing upon him a sense of the sin of his falsehood and deception. But Jacob was not left alone; the Captain of the Lord's host, attended by an army of angels, was close beside the depressed, fear-stricken man, that he might not perish.  {ST, November 27, 1879 par. 4}
[ST, November 27, 1879 par. 5]          The righteous, like Jacob, will manifest unyielding faith and earnest determination, which will take no denial. They will feel their unworthiness, but will have no concealed wrongs to reveal. If they had sins, unconfessed and unrepented of, to appear then before them, while tortured with fear and anguish, they would be overwhelmed. Despair would cut off their earnest faith, and they could not have confidence to plead with God thus earnestly for deliverance, their precious moments would be spent in confessing hidden sins, and bewailing their hopeless condition.  {ST, November 27, 1879 par. 5}
[ST, November 27, 1879 par. 6]          In these days of peril those who have been unfaithful in their duties in life, and whose mistakes and sins of neglect are registered against them in the book in Heaven, unrepented of and unforgiven, will be overcome by Satan. Every one is to be tested and severely tried. Satan will exert all his energies, and call to his aid his evil host, who will exercise all their experience, artifice, and cunning, to deceive souls and wrest them from the hands of Jesus Christ. He makes them believe they may be unfaithful in the minor duties of life, and God will not see, God will not notice; but that Being who numbers the hairs of our head, and marks the fall of the little sparrow, notices every deviation from truth, every departure from honor and integrity in both secular and religious things. These errors and sins corrupt the man, and disqualify him for the society of heavenly angels. By his defiled character he has placed himself under the flag of Satan. The arch deceiver has power over this class. The more exalted their profession, the more honorable the position they have held, the more grievous their course in the sight of God, the more sure the triumph of Satan. These will have no shelter in the time of Jacob's trouble. Their sins will then appear of such magnitude that they will have no confidence to pray, no heart to wrestle as did Jacob. On the other hand, those who have been of like passion, erring and sinful in their lives, but who have repented of their sins, and in genuine sorrow confessed them, will have pardon written against their names in the heavenly records. They will be hid 'in the day of the Lord's anger. Satan will attack this class, but like Jacob they have taken hold of the strength of God, and true to his character he is at peace with them, and sends angels to comfort and bless and sustain them in their time of peril. The time of Jacob's trouble will test every one, and distinguish the genuine Christian from the one who is so only in name.  {ST, November 27, 1879 par. 6}
[ST, November 27, 1879 par. 7]          Those professed believers who come up to the time of trouble unprepared, will, in their despair, confess their sins before the world in words of burning anguish, while the wicked exult over their distress. The case of all such is hopeless. When Christ stands up, and leaves the most holy place, the time of trouble commences, the case of every soul is decided, and there will be no atoning blood to cleanse from sin and pollution. As Jesus leaves the most holy, he speaks in tones of decision and kingly authority: "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. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be."  {ST, November 27, 1879 par. 7}
[ST, November 27, 1879 par. 8]          Those who have delayed a preparation for the day of God, cannot obtain it in the time of trouble, or at any future period. The righteous will not cease their earnest, agonizing cries for deliverance. They cannot bring to mind any particular sins; but in their whole life they can see little good. Their sins have gone before hand to judgment, and pardon has been written. Their sins have been borne away into the land of forgetfulness, and they can not bring them to remembrance. Certain destruction threatens them, and, like Jacob, they will not suffer their faith to grow weak because their prayers are not immediately answered. Though suffering the pangs of hunger, they will not cease their intercessions. They lay hold of the strength of God, as Jacob laid hold of the angel; and the language of their soul is, "I will not let thee go except thou bless me."  {ST, November 27, 1879 par. 8}
[ST, November 27, 1879 par. 9]          That season of distress and anguish will require an effort of earnestness and determined faith that can endure delay and hunger, and will not fail under weakness, though severely tried. The period of probation is the time granted to all to prepare for the day of God. If any neglect the preparation, and heed not the faithful warnings given, they will be without excuse. Jacob's course in wrestling with the angel, should be an example for Christians. Jacob prevailed because he was persevering and determined. All who desire the blessing of God, as did Jacob, and who will lay hold of the promises as he did, and be as earnest and persevering as he was, will succeed as he succeeded. The reason there is so little exercise of true faith, and so little of the weight of truth resting upon many professed believers, is they are indolent in spiritual things. They are unwilling to make exertions, to deny self, to agonize before God, to pray long and earnestly for the blessing, and therefore they do not obtain it. That faith which will live through the time of trouble must be developed now. Those who do not make strong efforts now to exercise persevering faith, will be unable to stand in the day of trouble.  {ST, November 27, 1879 par. 9}
[ST, November 27, 1879 par. 10]          At the transfiguration, Jesus was glorified by his Father. From his lips came these words: "Now is the Son of man glorified, and God is glorified in him." Before his betrayal and crucifixion he was strengthened for his last dreadful sufferings. As the members of Christ's body approach the period of their final conflict they will grow up into him, and will possess symmetrical characters. As the message of the third angel swells to a loud cry, great power and glory will attend the closing work. It is the latter rain, which revives and strengthens the people of God to pass through the time of Jacob's trouble referred to by the prophets. The glory of that light which attends the third angel will be reflected upon them. God will preserve his people through that time of peril.  {ST, November 27, 1879 par. 10}
[ST, November 27, 1879 par. 11]          By self-surrender and confiding faith Jacob gained what he had failed to gain by conflict in his own strength. God would here fully make known to his servant that it was divine power and grace alone that could give him the life and peace he so much craved. This lesson is for all time. Those who live in the last days must pass through an experience similar to that of Jacob. Foes will be all around them, ready to condemn and destroy. Alarm and despair will seize them, for it appears to them as to Jacob in his distress, that God himself has become an avenging enemy. It is the design of God to arouse the dormant energies of his people to look out of and away from self to One who can bring help and salvation, that the promises given for just such a time may be seen in their preciousness, and relied upon with unwavering trust. Here faith is proved.  {ST, November 27, 1879 par. 11}
[ST, November 27, 1879 par. 12]          Deep anguish of soul will be felt by the people of God, yet their sufferings cannot be compared with the agony endured by our adorable Redeemer in the garden of Gethsemane. He was bearing the weight of our sins; we endure anguish on our own account. Wrestling with God -- how few know what it is! To wrestle with God is to have the soul drawn out with intensity of desire until every power is on the stretch, while waves of despair that no language can express sweep over the soul; and yet the suppliant will not yield, but clings with deathlike tenacity to the promise.  {ST, November 27, 1879 par. 12}
[ST, November 27, 1879 par. 13]          Jacob specified no particular thing for the Lord to bestow upon him; he sought only a blessing; he knew that the Lord would give him a blessing appropriate to meet the necessities of the case at that time. God blessed him then and there; and on the field of conflict he was made a prince among men. Thus will it be with the agonized ones who prevail with God in the time of Jacob's trouble. Dangers thicken on every side, and it is difficult to fix the eye of faith upon the promises amidst the certain evidences of immediate destruction. But in the midst of revelry and violence, there falls upon the ear peal upon peal of the loudest thunder. The heavens have gathered blackness and are only illuminated with the blazing light and terrible glory from Heaven. God utters his voice from his holy habitation. The captivity of his people is turned. With sweet and subdued voices they say to one another, God is our friend. We shall be safe from the power of wicked men. In solemn awe they listen to the words proceeding from the throne of God. Those surrounding the righteous are then in their time of distress and inexpressible fear. The horror of despair seizes them, and these poor infatuated ones seem now to understand themselves. Those who have been deceived by the fables preached to them by their ministers now charge upon them the loss of their souls: You have preached to us falsehoods. We have believed a lie, and are lost, forever lost.  {ST, November 27, 1879 par. 13}
[ST, November 27, 1879 par. 14]          This is the time referred to by Malachi: "Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not."                                                    -    {ST, November 27, 1879 par. 14}
[ST, December 4, 1879 par. 1]       December 4, 1879 The Great Controversy.  Between Christ and His Angels and Satan  and his Angels.  -                                      Chapter XIV.                        Jacob's Second Visit to Bethel.                                                                   -                                   By Mrs. E. G. White.                                                                   -         Jacob made his home in Shechem, and having purchased a piece of land he erected his tent, and close beside it his altar, and dedicated them to God. The sons of Jacob were not all governed by religious principle. Their inhuman treatment of the Shechemites was offensive to God. Their father was kept in ignorance of their purpose until the work of cruelty was accomplished; and when he learned what had been done he severely rebuked them for their treacherous, revengeful course. Simeon and Levi attempted to defend themselves by urging that they had thus avenged the wrong done to their sister. But Jacob assured them that nothing could justify their conduct; for the sin of one man they had caused the innocent inhabitants of a whole city to suffer. These people had placed confidence in them, and thus had been shamefully betrayed. The God of Israel had been dishonored. Jacob felt deeply humiliated; he knew that deception and cruelty had been practiced, and he felt that he would now be hated and despised by the inhabitants of the country around them.  {ST, December 4, 1879 par. 1}
[ST, December 4, 1879 par. 2]         He saw, too, that treachery and cruelty was growing upon his sons, and that they were forgetting God, and allowing infidelity to come into their hearts. He knew that there was cause for self-condemnation in this matter, and he began to reflect upon his own conduct in allowing his beloved Rachel to conceal her father's gods which she had stolen, when he should have destroyed at once everything which would lead to infidelity.  {ST, December 4, 1879 par. 2}
[ST, December 4, 1879 par. 3]          There were false  gods in the camp of Israel, and he had not used prompt means to destroy them; and idolatrous  worship was more or less practiced by his household. He knew that should God deal with them, in the present instance, according to their crime, he would permit the surrounding nations to take vengeance upon them.  {ST, December 4, 1879 par. 3}
[ST, December 4, 1879 par. 4]          While Jacob was thus bowed down with trouble, the Lord had compassion upon him, and directed him to leave his place and move southward to Bethel. At the mention of this name the patriarch is reminded not only of his vision of the angels, ascending and descending, and of God above them speaking to him words of comfort, but also of the vow which he had made there, that if God would keep and bless him, the Lord should be his God. And he reflects thus: Have I been as faithful to my promise as God has been to me? He saw and felt the necessity of being more thorough and decided in his family, to put away everything that savored of idolatry. He determined to cleanse the camp, that his company might go to this sacred spot free from defilement. He therefore stands up and addresses them: "Put away the strange gods that are among you, and be clean, and change your garments; and let us arise and go up to Bethel, and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went."  {ST, December 4, 1879 par. 4}
[ST, December 4, 1879 par. 5]          He then, with trembling voice and quivering lip, related to them his perplexity; when but a youth he left his father's tent, a lonely traveler, afraid of his life, with no earthly friend to comfort or encourage. Passing Hebron and Moriah, he came, in the evening of the second day, to Bethel, the spot made sacred by the sacrifices and prayers of Abraham. He felt heart-sick and friendless in his solitude, and lay down to sleep. It was here that God gave him that encouraging dream of the heavenly ladder which reached from earth to Heaven. Angels of God were ascending and descending upon this ladder of shining brightness, and the Lord himself stood above it, and spoke to him these encouraging words: "I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth; and in thee and thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land."  {ST, December 4, 1879 par. 5}
[ST, December 4, 1879 par. 6]          On awaking from this dream, Jacob felt that the spot was peopled with angels, and that God was looking with tender love and compassion upon him, and he there set up a memorial signifying that he would ever remember the loving-kindness of God.  {ST, December 4, 1879 par. 6}
[ST, December 4, 1879 par. 7]          As Jacob thus reviewed the goodness and mercy of God to him, his own heart was subdued and humbled; and he had taken the most effectual way to reach the hearts of his children, and lead them to reverence the God of Heaven when they arrived at Bethel. Not in the least did any of his family hesitate to obey his commands. All that were with him delivered up their idols, and also their earrings, and he buried them under an oak near Shechem. The patriarch felt that humiliation before God was more in keeping with their position than was the wearing of gold and silver ornaments.  {ST, December 4, 1879 par. 7}
[ST, December 4, 1879 par. 8]          Jacob had now done his duty in cleansing his household from idolatry, and he set out with them on his journey to Bethel. For the sake of his servant Jacob, who had no part in the cruelty practiced on the Shechemites, the Lord caused fear to fall upon the inhabitants of the land, that they did not arise to avenge the deed done to Shechem. The travelers moved on their way unmolested, and came to Bethel. Here Jacob, in obedience to the divine command, immediately erected an altar, upon which he performed the vow made when on his journey from Canaan to Mesopotamia. Of all the substance that had been placed with him in trust, he rendered an offering to God, although it took from him quite a large share of his possessions. The self-denial and beneficence here manifested, rebukes the self-indulgence of many professed Christians, and the meager offerings which they bring to God. Many put into the Lord's treasury a sum less than the price of their cigars, and far less than the cost of the ornaments that adorn their persons and their houses, and the hurtful luxuries upon their tables. Eternity will reveal the narrowness and selfishness of these minds. What will be their feelings when Christ shall reveal to them the value of souls, and the infinite importance of their salvation?  {ST, December 4, 1879 par. 8}
[ST, December 4, 1879 par. 9]          The Lord accepted the offering of Jacob, and met with and blessed him, and renewed his covenant with him. As a lasting memorial of this additional token of divine favor, Jacob again erected a pillar of stone, which he consecrated in the usual manner.  {ST, December 4, 1879 par. 9}
[ST, December 4, 1879 par. 10]          Jacob's heart yearned to visit his early home once more, and look again upon his aged father's face. With his family, he journeyed toward Hebron. Before they had proceeded far on the way, Rachel gave birth to Benjamin. She had only a moment's space of life in which to name him, when she died, calling him Benoni, the son of my sorrow. But Jacob named him Benjamin, the son of my right hand, and my strength. Rachel was buried where she died, and above her grave was placed a stone monument to perpetuate her memory.  {ST, December 4, 1879 par. 10}
[ST, December 4, 1879 par. 11]          Rebekah, his mother, was dead; and while they were at Bethel, Deborah, his mother's nurse, also died, and was there buried with expressions of great sorrow, for she had been an honored member of his father's family. The meeting of Jacob with his father was a joyful one to both father and son. Isaac was very old, blind, and dependent; but he lived some years after the return of his son.  {ST, December 4, 1879 par. 11}
[ST, December 4, 1879 par. 12]          At the death-bed of their father, the two brothers, Jacob and Esau, met and united their grief. Once Esau had looked forward to this event as a time when he would be revenged upon Jacob for stealing from him his father's blessing; but his feelings had greatly changed. Jacob was now wealthy, and he returned to Esau the blessing of possession so recklessly sold for a mess of pottage. Therefore the two brothers, no longer separated by enmity, jealousy, and hatred, parted from each other because of their possessions. Jacob also knew that their religious faith was so unlike it would be better for them to live apart. Jacob's character was greatly modified and refined by the blessing received from the angel in that night of terrible conflict, and ever after he was reverenced by all who knew him. His trials had not been in vain.                                                                   -    {ST, December 4, 1879 par. 12}
[ST, December 11, 1879 par. 1]       December 11, 1879 Christ's Followers the Light  of the World.  -  By Mrs. E. G. White.  -         So far as human sympathy was concerned, Christ was as though alone in our world. His nearest friends and relatives did not understand him. They could not understand the nature of the kingdom of which he spoke, nor comprehend the vastness of that love which embraced humanity.  {ST, December 11, 1879 par. 1}
[ST, December 11, 1879 par. 2]          His knowledge extended, not only to this world, but to the future, unseen world. He had lived in eternal light in the heavenly courts, and was one with the Father, but in the world which he had created, he was in solitude.  {ST, December 11, 1879 par. 2}
[ST, December 11, 1879 par. 3]          Fallen men, in one sense, could not be companions for Christ, for they could not enter into sympathy with his divine nature, and hold communion with the world's Redeemer. When woe, and want, and suffering demanded his help, they found relief; for human suffering ever touched a responsive chord in the Saviour's heart. His work was to elevate men through his condescension, through his lessons of instruction, and by means of his example, lifting them heavenward by the might of his divine power. But companions he had none upon earth. He was fully understood in Heaven alone.  {ST, December 11, 1879 par. 3}
[ST, December 11, 1879 par. 4]          After the toils of the day the Redeemer of the world was frequently found all night in prayer. Crowds throng him through the day so that he has not a moment for rest or prayer. The fame of his work and of his wonderful teachings brought vast multitudes from all the region round about, not only to listen to his life-giving words, but to receive power from him that they might be healed of their maladies. All are eager to receive his first attention.  {ST, December 11, 1879 par. 4}
[ST, December 11, 1879 par. 5]          Some ply him with questions to gratify their curiosity, some to show their aptness and learning; and the jealous, caviling Pharisees watch to find some pretext to denounce him as an impostor. Some selfishly think that they may be advantaged by his great knowledge, and receive help in their personal difficulties, while others, hungering and thirsting for clearer light, and a better knowledge of the true way, humbly listen as for their lives, drinking in every word that falls from the Master's lips.  {ST, December 11, 1879 par. 5}
[ST, December 11, 1879 par. 6]          The restless throng sways to and fro, as some are continually coming and striving to press nearer, while others are passing away with greater zeal in their own worldly interests than in the words of eternal life.  {ST, December 11, 1879 par. 6}
[ST, December 11, 1879 par. 7]          The suffering ones call for his sympathy, the feeble, the distorted, the decrepit, the blind, and the palsied, all turn imploringly to him, and faint voices plead earnestly for help. The crowd is so dense it seems impossible to urge a passage to Christ, and hope almost dies out of some hearts. They fear their chance will come too late, for they feel that life is fast ebbing. Can they reach the mighty Healer through the dense masses before it is too late?  {ST, December 11, 1879 par. 7}
[ST, December 11, 1879 par. 8]         But not one passes from his presence unrelieved. He repulses none, but speaks kindly and patiently with all, and in clear, calm, earnest tones he utters the truths that search to the very souls of his hearers. He is often interrupted with the cry of the demoniac, and the suffering and dying ones are urged through the crowd and laid at his feet.  {ST, December 11, 1879 par. 8}
[ST, December 11, 1879 par. 9]          His disciples see the pressure of care and burdens upon the Master, and decide that they must interfere and draw him away from the crowd. They invite him to find rest from his physical weariness before he shall faint with exhaustion. But Jesus continues his work notwithstanding the urgency of his disciples to draw him away for refreshment and rest. They say one to another, He must be beside himself to continue this taxing labor longer. They think that force will have to be used to save his life. He has not had sleep, or food, or a moment's repose. He makes his way toward the sea-shore, and the surging crowd urge him to the very water's edge. He beckons to Peter to receive him in his boat, and there upon the swaying seat of a fisherman's boat he teaches his disciples upon the shore.  {ST, December 11, 1879 par. 9}
[ST, December 11, 1879 par. 10]          When the sun was set, and the night came on, and the people had dispersed to their homes, the disciples felt relieved. They felt sure that the Master would rest in some quiet home, and they would have him a little period all to themselves; but they were disappointed. Weary, exhausted, and faint as he was, he would not consent to go with them to seek refreshment or repose. He dismissed his disciples, and would not allow them to accompany him, but repaired to the solitary mountains, telling them where they may meet him in the morning.  {ST, December 11, 1879 par. 10}
[ST, December 11, 1879 par. 11]          All night he must be alone in the mountain sanctuary with his God. All night he spent in prayer, pouring out his soul with strong crying and tears, not because he had sins to confess, or to bring remorse to his heart, not because he had troubles of his own to be relieved. A world in the darkness of error is weighing upon his soul, and while it sleeps in security he prays that it may not perish in its sin and impenitence. Thus passed the night, and when nature's choristers tuned their songs of praise in the early morning, Christ was prepared for the day of active, earnest work.  {ST, December 11, 1879 par. 11}
[ST, December 11, 1879 par. 12]          The day after the scene at Capernaum was to be one of great importance. The memorable sermon upon the mount was to be given to his disciples, and so come down through the ages to us. The day before he had not place sufficiently large to accommodate the people, and had taken his seat in Peter's boat to address the people on the shore. This day he led the people to the high table-land overlooking the lake, where the tall grass was waving in the breeze, and wild flowers bloomed in rich profusion of beauty and variety at their feet, and nature was clothed in her most beautiful garments. Yonder were sharp mountain peaks outlined against the sky, bearing testimony to the majesty and power of God in his created works.  {ST, December 11, 1879 par. 12}
[ST, December 11, 1879 par. 13]          Christ seated himself upon an eminence, while the people gathered on the large grassy plain at its foot. The place was well chosen for the discourse. The sun had not yet appeared above the mountains; the incense of flowers perfumed the air, and the singing birds seemed to attune their songs responsive to the words uttered by the God of nature to impress souls with the truths falling from his divine lips.  {ST, December 11, 1879 par. 13}
[ST, December 11, 1879 par. 14]          The contrast of this morning's scene with that of Sinai was marked. Then the millions of people gathered before the mountain whose lofty peaks seemed to reach to the very heavens. The lightnings flashed, and the groaning, muttering thunders, like supernatural voices filled the air, and God's voice was heard in trumpet-like tones by all the congregation. Moses was commanded to come up and talk with God. He obeyed the mandate, and climbed far up the solitary heights, and God talked with him. On the morning of the third day a thick cloud began to cover the mountain, increasing in denseness every moment, while its billowy form surged violently. The earth shook and trembled as if convulsed, and the thunder peals were caught up in reverberations from peak to peak, far and near. The stately tread of the Lord Jehovah and of his Son was upon that mountain. At intervals, between the bursts of the thunder were sounds as of a trumpet swelling louder and louder till it rose above the war of the elements.  {ST, December 11, 1879 par. 14}
[ST, December 11, 1879 par. 15]          The people stood terror-stricken, every face pale as the dead, with eyes fixed in awe upon the fearful manifestations of the awful presence of God. Then was spoken amid flame and smoke the law of God. The people about the mount receded from its base in awe and fear. Their souls were overwhelmed with the grandeur and terrible majesty of the scene. They saw the two men go up amid the awful glory to receive the law from the lips of God. When Moses and Aaron again stood in their midst, the people implored them that the word of God might come to them through Moses, and not by the direct and terrible voice of God, lest they could not live.  {ST, December 11, 1879 par. 15}
[ST, December 11, 1879 par. 16]          "Fear not," said Moses, "for God is come to prove you, and that his fear may be before your faces, that ye sin not." All the majesty of this scene was necessary to impress its solemnity upon the minds of the children of Israel, whose lives had been spent among the symbols and ceremonies of the Egyptian worship.  {ST, December 11, 1879 par. 16}
[ST, December 11, 1879 par. 17]          Christ, who had led the children of Israel in the wilderness, who revealed his majesty and spoke the law from Sinai, was now to define the principles of that law, which was to be carried out and exemplified in practical life. The multitude close about the great Teacher, interested and eager to catch every word that fall from his lips. Yet there are no grand and awful demonstrations on this occasion, as at Sinai. The beauties of nature in the luxuriant vegetation and adornment of flowers speak to the senses of the love of God in his created works.  {ST, December 11, 1879 par. 17}
[ST, December 11, 1879 par. 18]          There was no eloquence of words used in the lessons of Christ, no overdrawn language hiding the simple grandeur of the thought, nothing to bewilder the mind or mislead the imagination. The language was simple, the utterance slow and forcible, and the enunciation clear and distinct. God was speaking to the soul of man in kindness and love. The countenance of Christ beamed with the glory of heaven's light. His eyes expressed love and sympathy for man. Divinity flashed through humanity as the deep and earnest words of eternal life were spoken to the interested hearers.  {ST, December 11, 1879 par. 18}
[ST, December 11, 1879 par. 19]          The sun was climbing above the mountain tops, reflecting its bright beams upon the hills and mountains, distinctly revealing the cities upon their slopes.  {ST, December 11, 1879 par. 19}
[ST, December 11, 1879 par. 20]          He pointed to the bright beams of the sun, saying impressively, "Ye are the light of the world. A city that is set upon a hill cannot be hid. . . . Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven."                              (To be continued).                                                                   -    {ST, December 11, 1879 par. 20}
[ST, December 18, 1879 par. 1]       December 18, 1879 The Great Controversy.  Between Christ and His Angels and Satan  and his Angels.  -                                      Chapter XV.                                  Jacob and Joseph.                                                                   -                                   By Mrs. E. G. White.                                                                   -         Of the twelve sons of Jacob, the one for whom he had special love was Joseph; for he was the son of his beloved wife Rachel, and one of the children of his old age. He was a son of remarkable beauty. His oldest sons had arrived at manhood, and had developed unhappy traits of character. There was continual strife among the eleven; they were neither just nor benevolent toward each other. The envy and jealousy which were cherished by the several mothers making the family relation very unhappy, were instilled by word and example into the minds and hearts of the children, who grew up revengeful, jealous, and uncontrollable. They would not endure provocation, for they had too long cherished hatred and revenge. These evils will ever be found to be the result of polygamy. Each of the mothers is envious and jealous lest her own children shall not receive due attention from the father; and again they experience bitterness and discontent whenever they are made to feel that another is preferred before them. Children who grow up together surrounded by such elements are most likely to indulge in resentment for every supposed slight, and revenge for any imaginary wrongs. There is that in polygamy which dries up human affection, and tempts to the loosening of ties which should be held sacred.  {ST, December 18, 1879 par. 1}
[ST, December 18, 1879 par. 2]         Jacob's life was made very bitter by the conduct of his sons. Joseph had another spirit; he was cheerful and happy, and possessed great love for his father whose heart was bound up in his child. This preference for Joseph was unwisely manifested, and called out the revengeful disposition of his other sons. When Joseph saw the wicked course pursued by his brethren he remonstrated with them; but they hated him for his entreaties, and for daring to reprove them who were so much older than he, and accused him of being a spy upon their actions. As Joseph saw that his words and entreaties only excited wrath against himself, he laid the plans and evil purposes of his brethren before his father, which gave him knowledge of many things he otherwise would not have known. The fathers of children among the Hebrews were made responsible in a great degree for the sins of their children, when they were left without the exercise of authority and restraint. When the father's solicitude was expressed to his sons in a voice tremulous with grief, and he implored them to have respect for his gray hairs and not make his name a reproach, and to be despised because of their course, the sons felt sorry and ashamed before their father, because their wickedness was known, but felt envious and jealous of Joseph because he had informed his father of their course of sin. Jacob flattered himself that his sons repented of their wickedness, and he trusted they would reform.  {ST, December 18, 1879 par. 2}
[ST, December 18, 1879 par. 3]          Jacob unwisely gave expression to his love for Joseph in making him a present of a coat of beautiful colors. This only increased the hatred of his brothers against him; for they thought Joseph had stolen their father's affections from them, and they considered themselves ill treated and deprived of their father's confidence and love. They did not see that their own wicked course was a continual shame and disgrace to his gray hairs, and that his affections centered upon Joseph because of his purity and true excellence of character.  {ST, December 18, 1879 par. 3}
[ST, December 18, 1879 par. 4]          The Lord gave Joseph a dream which he related; Jacob would have been alarmed had he suspected the hatred and malicious feelings this dream aroused in the hearts of his sons against his beloved child. Joseph dreamed that while they were all engaged binding sheaves of grain, his sheaf arose and stood upright, and the sheaves of all the rest stood round about and bowed before his sheaf. No sooner was his dream related than they all understood its significance. His brothers exclaimed with indignation, "Shalt thou indeed have dominion over us?" Their hatred toward him burned deeper in their hearts than before. Soon the Lord gave Joseph another dream of the same import, but more strikingly significant. This dream he also related to his father and his brethren. He said, "Behold I have dreamed a dream more, and, behold, the sun and the moon and the eleven stars made obeisance to me." The interpretation of this dream was quite as quickly discerned as was that of the first. "And his father rebuked him, and said unto him, what is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And his brethren envied him; but his father observed the saying."  {ST, December 18, 1879 par. 4}
[ST, December 18, 1879 par. 5]          Like a youthful prophet Joseph stood before them in the simplicity of virtuous innocence, his beautiful countenance lighted up with the spirit of inspiration. His brethren could but admire his purity and goodness; but they did not choose to leave their wicked course and become virtuous and noble like him. The spirit that actuated Cain was fastening upon them. Like him they hated their brother because he was innocent and righteous and beloved of his father, while they were wicked and a source of grief to their father as Cain was to his father.  {ST, December 18, 1879 par. 5}
[ST, December 18, 1879 par. 6]          Joseph's father had confidence that the Lord was revealing the future to his son; but his words of apparent severity did not satisfy his elder sons, for the voice of tremulous affection betrayed his true feelings. He called to mind the promise of God to Abraham, to Isaac, and to himself. His heart had been grieved and disappointed in his older sons, but as he saw the qualities of mind possessed by Joseph, his hopes centered in him. He hoped that God would wonderfully bless him, the eldest son of his beloved Rachel. The favor with which Jacob regarded Joseph could not be concealed, and the gorgeous colored coat which he had given him was a clear evidence to his sons of his partiality. This they thought gave them sufficient reason for harboring jealousy, hatred, and revenge in their hearts.  {ST, December 18, 1879 par. 6}
[ST, December 18, 1879 par. 7]          These brothers were obliged to move from place to place in order to secure better pasturage for their flocks, and sometimes they did not see their father for months. At one time Jacob directed them to go to Shechem, a place which he had purchased. After they had been gone some time, and he had received no word from them he feared that evil might have befallen them, knowing that they were near where their cruelty had been practiced upon the Shechemites. So he sent Joseph to Shechem to find his brethren, and bring him word of their condition. Had Jacob known the true feelings of his sons toward Joseph, he would not have trusted him alone with them; but they had concealed their wicked purposes from him.  {ST, December 18, 1879 par. 7}
[ST, December 18, 1879 par. 8]          When Joseph arrived at the place where his father supposed his brethren were, he did not find them. As he was traveling from field to field in search of them, a stranger learned his errand and told him they had gone to Dothan. He had already traveled fifty miles, and, a distance of fifteen more lay before him. This was a long journey for the youth; but he performed it cheerfully, desiring to relieve the anxiety of his beloved father, and longing to see his brethren who were enshrined in his affections. But he was illy repaid for his love and obedience.  {ST, December 18, 1879 par. 8}
[ST, December 18, 1879 par. 9]          At length he saw his brethren in the distance and hastened to greet them. They also saw him coming, his gay colored coat making him easily recognized; but as they beheld it, their feelings of envy, jealousy, and hatred, were aroused. They did not consider the long journey he had made on foot to meet them; they did not think of his weariness and hunger, and that as their brother he had claims upon their hospitality, their tender consideration and brotherly love. The sight of that coat which signalized him in the distance filled them with a Satanic frenzy. "And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh."  {ST, December 18, 1879 par. 9}
[ST, December 18, 1879 par. 10]         There seemed to be a common feeling of deadly hatred in their hearts. They had engaged in carnage and destruction until their feelings had become calloused. The indulgence of one known sin deadens the conscience so that it is more easily overcome with the next temptation. Thus step by step the course of sin and transgression is pursued until there is a harvest of crime through the indulgence of the first sin. These men regardless of the consequences, had passed on from stage, to stage hardening their hearts in the indulgence of sin until they had to all intents and purposes the spirit of Cain. They were enraged that Joseph had heretofore informed against them, and they looked upon him as a spy.  {ST, December 18, 1879 par. 10}
[ST, December 18, 1879 par. 11]          They had ere this decided that if a favorable opportunity offered they would slay him; the proposition was made, "Come now, therefore, and let us slay him, and cast him into some pit, and we will say, some evil beast hath devoured him; and we shall see what will become of his dreams."  {ST, December 18, 1879 par. 11}
[ST, December 18, 1879 par. 12]          This terrible purpose would have been carried out had not Reuben shrunk from participating in the murder of his brother. He plead for Joseph, showing with clear arguments what guilt would ever rest upon them, and, that the curse of God would come upon them for such a crime. He proposed to have him cast alive into a pit, and left there to perish, meaning to take him out privately and return him to his father. He left their company, fearing that his feelings would betray his design.  {ST, December 18, 1879 par. 12}
[ST, December 18, 1879 par. 13]          Joseph came on, glad and joyful that the object of his long search was accomplished. But, instead of a pleasant greeting, he met only scorn, abuse, and fierceness of looks which terrified him. He was immediately seized, and the coat which had created so much hatred, was stripped from him with the most taunting remarks. He had never before received such treatment and he expected his brethren would immediately kill him. His mind runs back to his home, his father, and the blessing he had received as he parted from him, and then he anticipated the sorrow he would feel at his death and the guilt of his murderers. He entreated them to spare his life, but all to no avail; he was helpless in the hands of infuriated men whose hearts were insensible to pity, and whose ears were deaf to the cry of anguish. But the eye of God was upon him, and Joseph's cries of distress reached his throne. His brethren thrust him into a dark pit and then sat down to enjoy their customary meal. But while they were eating, they saw a company of Ishmaelites approaching, and Judah, who was beginning to regret what had been done, suggested that here was an opportunity to sell their brother and obtain money, which would be better than leaving him to perish in the pit; for said he, is he not our own flesh? Then, too, Judah thought that he could be disposed of by being removed entirely from them. All agreed to the proposition of Judah; Joseph was drawn up out of the pit, and heartlessly sold as a slave.                               (To be continued).                                                                   -    {ST, December 18, 1879 par. 13}
[ST, January 8, 1880 par. 1]       January 8, 1880 The Great Controversy,  Between Christ and His Angels and Satan and His Angels.  -                                    Chapter Sixteen.                                   Joseph in Egypt                                                                   -                                   By Mrs. E. G. White.                                                                   -         The Lord was with Joseph in his new home. He was in exile, not for any wrong that he had done, but through the injustice of his brothers. Yet he did not cherish a gloomy, sullen spirit, he did not yield to despondency, as many would have felt excused in doing. He was not in a position of his own choosing, and he would not make his condition worse by useless repining. With cheerful alacrity he performed the duties which were assigned him, laboring for the best interest of those to whom he then belonged. In contributing to the happiness of others he was happy.  {ST, January 8, 1880 par. 1}
[ST, January 8, 1880 par. 2]         The marked prosperity which attended everything placed under Joseph's care was not the result of a direct miracle. With the divine blessing, his persevering industry, his diligence, his thoughtful care-taking were crowned with success, and won for him the highest regard of his master. This success could never have been gained, and Joseph himself could not have become what he was, without steadfast, well-directed effort. The exercise of the physical and mental powers is necessary to their full and perfect development. Without bodily exercise the laboring man's arm would lose its strength, and unless the mental powers are taxed they will become weak.  {ST, January 8, 1880 par. 2}
[ST, January 8, 1880 par. 3]          Although surrounded with idolatry, which was most repulsive to his principles, Joseph preserved his simplicity, his purity, and his God-fearing fidelity. The discordant notes of vice and revelry often fell upon his ear, but he would not allow his thoughts to linger for a moment upon forbidden subjects. Had Joseph sacrificed principle to please the Egyptians, he would have been overcome by temptation. But he was not ashamed of the religion of his fathers, and he made no effort to conceal the fact that he loved and feared God. The Lord designed that the light and power of heavenly grace should shine forth amid the darkness of heathen superstition and idolatry; that the purity, the faithfulness, and steadfast integrity of the true believer in God should appear in contrast with the darkened characters of those who served idols.  {ST, January 8, 1880 par. 3}
[ST, January 8, 1880 par. 4]          Joseph gave the credit of his prosperity to the Lord, and his master believed that the Lord was with him, and that he caused all that he did to prosper. Thus God was glorified by the faithfulness of his servant. The confidence which Potiphar reposed in Joseph daily increased, until he promoted him to be his steward, placing him in charge of all his affairs. But fiery trials were to test still more severely the faith and integrity of Joseph. The morals of the Egyptians were very low. His master's wife was a licentious woman, and now a temptation to deviate from the path of right, to transgress the law of God, is presented before the youthful exile. His future welfare depends upon the decision of the moment. Will Satan triumph? Will principle now garrison Joseph's heart? Will he now have the fear of God before him? Will he be loyal and true to the divine law? Angels were regarding this servant of God with intense interest. The elevating power of religious principle was evidenced in his answer to his master's wife. After speaking of the great confidence which his master had reposed in him by trusting him with all he had, he exclaims, "How then can I do this great wickedness, and sin against God?"  {ST, January 8, 1880 par. 4}
[ST, January 8, 1880 par. 5]          Many will take liberties under the inspecting eyes of holy angels and of God that they would not be guilty of before their fellow men. This class are an abomination in the sight of God. Joseph's first thought was of God; Thou "God seest me," was the great truth controlling the thoughts of his mind, influencing the motives of his actions. He looked upon God, not as a tyrant watching his actions to condemn and punish him, but as a tender, loving friend, guarding his interests. He would not be persuaded by inducements or threats to deviate from the path of strictest integrity. He would not violate God's law.  {ST, January 8, 1880 par. 5}
[ST, January 8, 1880 par. 6]          Joseph's firm adherence to right brought him into a trying position. He lost his situation, his reputation, and his liberty. Crime and falsehood for a time seemed to triumph, while innocence and virtue suffered. Had Potiphar fully believed the charges of his wife, Joseph would have lost his life. But his past conduct, his modesty and firm integrity, were convincing proof of his innocence; and yet, to save the reputation of his master's house, Joseph was sacrificed, while the sinful wife was exalted in the estimation of her friends as if a model of virtue.  {ST, January 8, 1880 par. 6}
[ST, January 8, 1880 par. 7]          When the base crime was laid to the charge of Joseph, and he was covered with reproach, he stood in nobility of soul, in conscious innocence. He knew that the eye of God was upon him, and he could confide his case to his care who had hitherto supported him. He was condemned as a criminal to a gloomy prison, yet he did not become morose and look upon the discouraging features of his case. He kept his patience and his hope and faith. He did not close his heart against suffering humanity, he did not turn his attention to himself, but entered into the troubles of his fellow-prisoners, giving them his kindly sympathy. He found work to do, even in the prison. He was indeed a servant of servants. God was fitting him, in the school of affliction, for greater usefulness. He was learning to govern himself. From a position of honor and trust he had been suddenly abased to one of apparent degradation; but integrity, innocence, and virtue can never be degraded. God's will had been his ruling motive in prosperity, and he shows the same high regard for that will now that he is inclosed in prison walls. He carried his religion with him wherever he went, and in whatever situation he was placed.  {ST, January 8, 1880 par. 7}
[ST, January 8, 1880 par. 8]          Those who love God will have an all-pervading influence shedding a grateful fragrance. If man will discharge his duties faithfully wherever he may be, he will become a power for good. God gave Joseph favor with the keeper of the prison, and to faithful Joseph was committed the charge of all the prisoners.  {ST, January 8, 1880 par. 8}
[ST, January 8, 1880 par. 9]          Here is an example to all generations who should live upon the earth. Although they may be exposed to evil influences, they should ever realize that there is a defense at hand, and it will be their own fault if they are not preserved. God will be a present help, and his Spirit a shield. Although surrounded with the severest temptations, there is a source of strength to which they can apply, and obtain grace to resist them. How fierce was the assault upon Joseph's morals. It came from one of influence, the most likely to lead astray. Yet how promptly and firmly was it resisted. He suffered for his integrity; for she who would lead him astray, revenged herself upon the virtue she could not subvert, and by her influence caused him to be cast into prison, by charging him with a foul wrong. But Joseph had placed his reputation and interests in the hands of God. And although he was suffered to be afflicted for a time, the Lord safely guarded that reputation that was blackened by a wicked accuser, and afterward, in his own good time, caused it to shine. God made even the prison the way to his elevation. Virtue will in time bring its own reward. The shield which covered Joseph's heart was the fear of God, which caused him to be faithful and just to his master, and true to God. He despised that ingratitude which would lead him to abuse the confidence of his master, although he might never learn the fact. The grace of God he called to his aid, and then fought with the tempter. He nobly says, "How then can I do this great wickedness, and sin against God?" He came off conqueror.  {ST, January 8, 1880 par. 9}
[ST, January 8, 1880 par. 10]          Amid the snares to which all are exposed, they need strong and trustworthy defenses on which to rely. Many, in this corrupt age, have so small a supply of the grace of God, that in many instances their defense is broken down by the first assault, and fierce temptations take them captive. The shield of grace can preserve all unconquered by the temptations of the enemy, though surrounded by the most corrupting influences. By firm principle and unwavering trust in God, their virtue and nobleness of character may shine; and, although surrounded with evil, no taint need be left upon them. And if, like Joseph, they suffer calumny and false accusations, Providence will overrule all the enemy's devices for good, and in his own time, exalt them as much higher, as for a while they were debased by wicked revenge.  {ST, January 8, 1880 par. 10}
[ST, January 8, 1880 par. 11]          The part which Joseph acted in connection with the scenes of the gloomy prison, was that which raised him finally to prosperity and honor. God designed that he should obtain an experience by temptations, adversity, and hardships, to prepare him to fill an exalted position.                               (To be Continued.)  {ST, January 8, 1880 par. 11}
[ST, January 8, 1880 par. 1]       January 8, 1880 Christ's Followers the Light of the  World  -  (Continued from Vol. 5, No. 47.)         In the work of creation, when the dawn of the first day broke, and the heavens and the earth, by the call of infinite power, came out of darkness; responsive to the rising light, "the morning stars sang together, and all the sons of God shouted for joy." In the rising sun, gilding the mountains of Judah with its bright beams, Jesus saw the symbol of the gospel light to be proclaimed in the earth by his disciples, dispelling by its bright beams, superstition, error, and tradition, and ushering in truth and righteousness, bringing back to allegiance those who have been disobedient to the law of God. Christ taught that all true goodness and greatness of character, all peace and joy in the soul, must come through perfect and entire submission to his Father's will, which is the highest law of duty. The lessons connected with their great commission, which they were to put to a practical use, were given to the disciples upon this occasion. They were to carry the light of truth to the world.  {ST, January 8, 1880 par. 1}
[ST, January 8, 1880 par. 2]         The Light of the world, the "Sun of righteousness," was imparting his beams of light to his disciples, and illuminating their minds, sweeping away their traditions and man-made requirements, and enforcing the real principles of God's law upon them. He taught them lessons which they should put to a practical use in order to be the lights of the world. He taught them that they should exhibit in their character the graces of his Spirit which he pronounced blessed. The acceptance of the light he urged upon his hearers, as essential for their restoration to spiritual life. And for them to have a sound, healthful, happy experience, they must exercise the best and noblest faculties of the soul. He would have them understand that if they would make their lives pleasant, and useful to others, they must be obedient to the requirements of God. He always directs safely, and we shall not go astray while following where he leads. Said Christ, "I am the light of the world. He that followeth me shall not walk in darkness, but shall have the light of life."  {ST, January 8, 1880 par. 2}
[ST, January 8, 1880 par. 3]         Christ represents the disciples who have the attributes which characterize them as children of God, as the light of the world. Without these attributes they cannot be the light of the world, and they would not correctly represent Christ who is the Light of the world. As the sun goes forth in the heavens on its errand of mercy and love, and as the golden beams of day flood the canopy of the heavens and beautify forests and mountains, and awaken the world from their slumbers by dispelling the darkness of night, so should his followers go forth on their mission. They should gather the divine rays of light from the Light of the world, and let it shine forth in good works upon those who are in the darkness of error. Through the ministration of his ordained servants he carries forward his work through all time.  {ST, January 8, 1880 par. 3}
[ST, January 8, 1880 par. 4]         The message of light given to the assembled multitude on the mount was not alone for them, but was to be sounded in the ears of the church all along the line, through successive generations, resting with more solemn weight upon Christ's ambassadors in the last days. Sinners are to be turned from the darkness of error to the light of truth, by the foolishness of preaching. He who accepts the light is to claim no authority himself; but as God's messenger, with light reflected to him from the Source of light, he may claim the highest authority.  {ST, January 8, 1880 par. 4}
[ST, January 8, 1880 par. 5]         God might write the messages of truth upon the firmament of the heavens as easily as he placed the stars in their position. He might proclaim the truth and let it shine to the world through angel visitors, but this is not the way he ordained. He delegated power to his disciples to carry the light which he would communicate to them, to all parts of the world. Through his ambassadors God graciously infuses light to the understanding and warmth to the souls of those who acknowledge the message he sends, bearing light to those in darkness.  {ST, January 8, 1880 par. 5}
[ST, January 8, 1880 par. 6]         Paul writes to Timothy: "Be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity." "Take heed unto thyself, and unto the doctrine; continue in them, for in so doing thou shalt both save thyself and them that hear thee." The ambassador must be obedient and faithful in the performance of his work as an instrument of God in the salvation of others. He cannot be saved himself if he is an unfaithful servant. He must be the light of the world. He must erect the standard of Christ in families, in villages, and cities, and in the hearts of men.  {ST, January 8, 1880 par. 6}
[ST, January 8, 1880 par. 7]         God does not select angels who have never fallen, but fallen man who has felt the redeeming power of the grace of Christ sanctifying his own life, and the bright beams of truth warming his own heart. As they have been in peril themselves, they are acquainted with the dangers and difficulties of others, and the way to reach others in like peril.  {ST, January 8, 1880 par. 7}
[ST, January 8, 1880 par. 8]         Said Paul, "We have this treasure in earthen vessels, that the excellency of the power may be of God and not of us." This is the reason why angels were not chosen to preach the truth. The gospel was committed to weak and erring men that God might have all the glory. The supremacy of God is to be discerned in the frail instrument chosen to proclaim the message of truth.  {ST, January 8, 1880 par. 8}
[ST, January 8, 1880 par. 9]         Our Saviour often spent all night in prayer to his Father, coming forth with the rising sun to shed his beams of light upon the world. With his heart all full of sympathy for the poor, the ignorant and afflicted, he labored that he might elevate fallen man, and dispel the moral darkness by the light reflected from himself.                                                               E. G. White.                               (To be Continued.)                                                                   -    {ST, January 8, 1880 par. 9}
[ST, January 15, 1880 par. 1]      January 15, 1880 The Great Controversy,  Between Christ and His Angels and Satan and His Angels.  -                              Chapter Sixteen--Continued.                                   Joseph in Egypt.                                                                   -                                   By Mrs. E. G. White.                                                                   -              While Joseph was still confined in prison, an event occurred which formed a turning-point in his life. Pharaoh became offended with two of his officers, the chief baker and the chief butler, and they were cast into prison, and, as it appears, were placed under Joseph's especial care. One morning he observed that they were looking very sad. He kindly inquired, "Wherefore look ye so sadly today? And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? Tell me them, I pray you." Then the butler related to Joseph his dream, which he interpreted, that after three days the butler would be restored to the king's favor, and deliver Pharaoh's cup into his hand as he had formerly done.  {ST, January 15, 1880 par. 1}
[ST, January 15, 1880 par. 2]         The chief butler was filled with gratitude to Joseph because of the interest he had manifested for him, and the kind treatment he had received at his hands; and, above all, for relieving his distress of mind, by interpreting the dream. Then Joseph, in a very touching manner, alluded to his own captivity, and entreated him, "But think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house; for indeed I was stolen away out of the land of the Hebrews; and here also have I done nothing that they should put me into a dungeon."  {ST, January 15, 1880 par. 2}
[ST, January 15, 1880 par. 3]          When the chief baker saw that the interpretation was good, he was encouraged to make known his dream. As soon as he had related it, Joseph looked sad. He understood its terrible meaning. Joseph possessed a kind, sympathizing heart, yet his high sense of duty led him to give the truthful interpretation. He told the chief baker that the three baskets upon his head meant three days; and that, as in his dream, the birds ate the baked meats out of the upper basket, so they would eat his flesh as he hung upon a tree.  {ST, January 15, 1880 par. 3}
[ST, January 15, 1880 par. 4]          "And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and of the chief baker among his servants. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand; but he hanged the chief baker, as Joseph had interpreted to them. Yet did not the chief butler remember Joseph, but forgat him." The butler was guilty of the sin of ingratitude. After he had obtained relief from his anxiety by Joseph's cheering interpretation, he thought that he should, if restored to his position, certainly remember the captive Joseph, and speak in his favor to the king. He had seen the interpretation of the dream exactly fulfilled, yet in his prosperity he forgot Joseph in his affliction and confinement. Ingratitude is regarded by the Lord as among the most aggravating sins. But although abhorred by God and man, it is of daily occurrence.  {ST, January 15, 1880 par. 4}
[ST, January 15, 1880 par. 5]          Two years longer Joseph remained in his gloomy prison. The Lord then gave Pharaoh remarkable dreams. The king was troubled because he could not understand them. He called for the magicians and wise men of Egypt, and related his dreams to them, but was greatly disappointed to find that with all their magic and boasted wisdom, they could not explain them. The perplexity and distress of the king increased. As the chief butler saw his anxiety, the thought of Joseph came to his mind, and at the same time a conviction of his forgetfulness and ingratitude. "Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day." He then related to the king the dreams which he and the chief baker had, which troubled them as the dreams now troubled the king, and said, "And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged."  {ST, January 15, 1880 par. 5}
[ST, January 15, 1880 par. 6]          It was humiliating to Pharaoh to turn away from the magicians and wise men of his kingdom to a Hebrew servant. But his learned and wise men have failed him, and he will now condescend to accept the humble services of a slave, if his troubled mind can obtain relief.  {ST, January 15, 1880 par. 6}
[ST, January 15, 1880 par. 7]          "Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon; and he shaved himself, and changed his raiment, and came in unto Pharaoh. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee, that thou canst understand a dream to interpret it. And Joseph answered Pharaoh, saying, It is not in me; God shall give Pharaoh an answer of peace."  {ST, January 15, 1880 par. 7}
[ST, January 15, 1880 par. 8]          Joseph's answer to the king shows his strong faith and humble trust in God. He modestly disclaims all honor of possessing in himself superior wisdom to interpret. He tells the king that his knowledge is not greater than that of those whom he has consulted. "It is not in me." God alone can explain these mysteries. "And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river; and behold, there came up out of the river seven kine, fat-fleshed and well-favored; and they fed in a meadow; and behold, seven other kine came up after them, poor and very ill-favored and lean-fleshed, such as I never saw in all the land of Egypt for badness. And the lean and the ill-favored kine did eat up the first seven fat kine; and when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favored, as at the beginning. So I awoke.  {ST, January 15, 1880 par. 8}
[ST, January 15, 1880 par. 9]          "And I saw in my dream, and behold, seven ears came up in one stalk, full and good; and behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them; and the thin ears devoured the seven good ears; and I told this unto the magicians; but there was none that could declare it to me.  {ST, January 15, 1880 par. 9}
[ST, January 15, 1880 par. 10]          "And Joseph said unto Pharaoh, The dream of Pharaoh is one. God hath shewed Pharaoh what he is about to do. The seven good kine are seven years; and the seven good ears are seven years; the dream is one. And the seven thin and ill-favored kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine."  {ST, January 15, 1880 par. 10}
[ST, January 15, 1880 par. 11]          Joseph told the king that there would be seven years of great plenty. Everything would grow in abundance. Fields and gardens would yield more plentifully than ever before. And these seven years of abundance were to be followed by seven years of famine. The years of plenty would be given that he might prepare for the coming dearth. "And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt."  {ST, January 15, 1880 par. 11}
[ST, January 15, 1880 par. 12]          The king believed all that Joseph had said. He felt assured that God was with him, and was impressed with the fact that he was the most suitable man to be placed at the head of affairs. He did not despise him because he was a Hebrew slave, for he saw that he possessed an excellent spirit. "And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath sheweth thee all this, there is none so discreet and wise as thou art. Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou."  {ST, January 15, 1880 par. 12}
[ST, January 15, 1880 par. 1]      January 15, 1880 Christ's Followers the Light of the  World.  -  (Continued.)         That religion which leads its subjects to enclose themselves in monastic walls, excluding themselves from their fellow men, and not doing the good they might, cannot be the light of the world. The world is no better for their living in it, because they shed no beams of light in good works. These live for themselves, and bring no glory to the Master, for they hide away from man as though ashamed of the light which they claim to have.  {ST, January 15, 1880 par. 1}
[ST, January 15, 1880 par. 2]          The "well done" will not be spoken to this class. Christ is our example. He sought for men wherever he could find them; in private houses, in the public streets, in the synagogues, or by the lake side, that he might let his light shine upon those who in the darkness of error, needed it so much.  {ST, January 15, 1880 par. 2}
[ST, January 15, 1880 par. 3]          The messengers of God should labor as Christ labored. They may look to him in faith expecting that he will help them. We cannot trust him too much. We cannot place too high an estimate upon his power and willingness to save to the uttermost all who come unto him. Ministers who are trying to teach others the way to life are not all acquainted with the way themselves. They have not received from Jesus, the light of the world, beams of light to shine forth to others in good works. They are not willing to give up their will and their plans and be led by the divine hand, and thus connect with the Lord of light that they may not walk in darkness. Many will not deny self and lift the cross and follow where Jesus leads. He has said "He that followeth me shall not walk in darkness."  {ST, January 15, 1880 par. 3}
[ST, January 15, 1880 par. 4]          When the soul is illuminated by God's Spirit, the whole character is elevated, the mental conceptions are enlarged, and the affections no longer centering upon self, shine forth in good works to others, attracting them to the beauty and brightness of Christ's glory.  {ST, January 15, 1880 par. 4}
[ST, January 15, 1880 par. 5]          The dear Saviour loved his disciples. His own heart was grieved and wounded at the disappointment they would experience in the near future, for he knew his steps were already leading in the path to Calvary. He sought opportunities to speak with them alone, without the jealous eyes of the Pharisees upon them. He would tell them plainly in regard to the trials which they must endure for his name's sake. Their physical and moral courage was to endure a severe test and he would prepare them for the ordeal. His lessons to them were at a time of a positive and exacting character. He could make his discourses terribly impressive. He said, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of Heaven." He would have them understand that unless they were guarded, outward forms and a round of ceremonies would take the place of the inner work of the grace of God upon the heart. It was not the sticklers of the law that would be justified, but the doer of the will of our Father which is in Heaven.  {ST, January 15, 1880 par. 5}
[ST, January 15, 1880 par. 6]          He said, "If any man will come after me, let him deny himself and take up his cross and follow me. For whosoever will save his life shall lose it; for what is a man profited if he gain the whole world and lose his own soul? or what shall a man give in exchange for his soul? For the son of man shall come in the glory of his Father with his holy angels; and then he shall reward every man according to his works." Those teachers who ignore works and would teach that all you have to do is to believe in Christ, are rebuked by the Saviour of the world. Faith is made perfect by works. The cry will come to us from the servers of Mammon: You are too exacting; we cannot be saved by works. Was Christ exacting? He placed the salvation of man, not upon his believing, not upon his profession, but upon his faith made perfect by his works. Doing, and not saying merely, was required of the followers of Christ. Principle is always exacting. Our country claims of fathers and mothers, their sons, the brothers, the husbands, to be given up, to leave their homes for the field of carnage and bloodshed. They must go and face peril, endure privation and hunger, weariness and loneliness; they must make long marches, footsore and weary, through heat of summer and through winter's cold; they run the risk of life. They are compelled to follow the commander. Sometimes they are not even allowed time to eat. And all this severe experience is in consequence of sin. There is an enemy to meet, an enemy to be resisted; enemies of our country will destroy her peace and bring disaster and ruin, unless driven back and repulsed. Conquer or die is the motto.  {ST, January 15, 1880 par. 6}
[ST, January 15, 1880 par. 7]          Thus it is with the Christian warfare. We have an enemy which we must meet, who is vigilant; who is not off his guard one moment. The claims of our country are not higher than the claims of God. If hardships are borne and trials endured by our soldiers fighting in behalf of the country to obtain the mastery and bring into obedience the rebellious, how much more willing should the soldiers of Christ endure privation, self denial, and any taxation for Christ's sake. The captain of our salvation was made perfect through suffering that he might bring many sons and daughters to the Lord. We are standing under the blood-stained banner of the cross of Christ. We are to meet Satan and his host. We must conquer in the name of Jesus or be conquered. Armed with the mind of Christ we shall be more than overcomers. As faithful soldiers of the cross we are not to fight against principalities and powers, but against spiritual wickedness in high places. There is no rest in this war, no release. Obedience and faith must characterize us as Christ's servants. Our Redeemer unfolded before his disciples that he must go to Jerusalem and suffer many things of the chief priests and elders, and be killed and be raised again from the dead the third day. He was already standing under the shadow of the cross. He fully comprehended the great work he came to do, and he would have his disciples understand the greatness of this work, and the responsibilities which would rest upon them in the performance of their duty in carrying forward his work when he should leave them. The grandeur and glory of the future life is in the thoughts and feelings which exercise the minds of the disciples while they are listening to the words spoken by the great Teacher. If ministers of Christ, who attempt to teach the truth to others, would look constantly to Jesus as to a tried friend, believing in him that he will relieve their necessities and that they will have his sympathy and support, they would find the blessedness and joy that can come only from the Light of the world.  {ST, January 15, 1880 par. 7}
[ST, January 15, 1880 par. 8]          This light, shining upon man, quickens the paralyzed capacities, kindles to a flame the spiritual life. It is the work of Christ to enlighten, to lift up man, darkened and degraded, because the slave of sin, and make him a fit companion of the holy angels in the highest Heavens. He calls men to carry forward his work, not by the words of eloquence and oratory alone, but in letting their light shine forth to others in good works. The love which was exhibited by Christ for fallen man, is the golden chain which binds the believing heart in union with the heart of Christ. Christians connected with him, answer to his claims of willing service to love and labor for the souls for whom he died.  {ST, January 15, 1880 par. 8}
[ST, January 15, 1880 par. 9]          Prayer, earnest, humble prayer, offered in faith amid the hours of darkness and gloom, brings light from Heaven to the soul. Peace comes to every heart for every prayer offered in faith. The soul is lifted above the clouds of darkness and error, conflicts and passion. Light, precious light, flashes from the throne of God, and is fitting up feeble man to become God's messengers in shedding light to the world. Trials patiently borne, blessings gratefully received, temptations manfully resisted, meekness, kindness, mercy and love exhibited, are the lights which shine forth in the character before the world, revealing the contrast with the darkness which comes of selfishness and unrestrained passion of the natural heart, into which the light of life has never shone.  {ST, January 15, 1880 par. 9}
[ST, January 15, 1880 par. 10]          At each large gathering of the people, the disciples of Christ anticipated that the time had come for him to commence his reign as Prince upon the throne of David.  {ST, January 15, 1880 par. 10}
[ST, January 15, 1880 par. 11]          As they witnessed his power from day to day in works no other man had ever done or ever could do, they kept hope active in their hearts that he would one day surprise them with an open avowal of his kingly authority. They did not fully renounce the idea that his earthly kingdom would be established, the Roman yoke be broken from their necks, and they enjoy with him great honor and glory. This sermon upon the mount disappointed their expectations of earthly glory. Upon this occasion Christ more clearly revealed the character of his kingdom and the principles which should govern it given in the beatitudes. Matthew 5. In this discourse was embodied the principles of the moral law, laying down at once the whole sum and substance of the plan of true religion in specifying the kind of characters which would be essential for the subjects of his kingdom.  {ST, January 15, 1880 par. 11}
[ST, January 15, 1880 par. 12]          He that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God, while many who have a form of godliness and not the power, may be content to speak the truth in a spirit of contention, engaging in controversy, talking long and loud in a bitter spirit. Such reflect no light, while the servant of God who has kindled his taper from the divine altar and is obeying the truth, is a living, walking, working representative of the power of the truth upon the heart. He is a living epistle known and read of all men. Such a life is the light of the world; of such Jesus is not ashamed to call them brethren. He will say of them as of Nathanael "Behold an Israelite indeed, in whom is no guile."  {ST, January 15, 1880 par. 12}
[ST, January 15, 1880 par. 13]          Those who obey the commandments of God are here represented by Christ as the fit subjects of his kingdom. Blessed are the poor in spirit, who feel that all their hopes of Heaven and happiness depend wholly upon the merit of Christ, that there is no merit or worthiness in them. Happy are they that mourn their own unlikeness to Christ, mourn their own sinfulness and grieve over the sins of their neighbors.  {ST, January 15, 1880 par. 13}
[ST, January 15, 1880 par. 14]          These are represented by the prophet of God as the sighing and crying ones because of the abominations done in the land. Blessed are the meek. Blessed are they that do hunger and thirst after righteousness. Blessed are the merciful and the pure in heart, and happy are the peace-makers. Blessed are they who shall suffer persecution, because they cherish and exemplify in their life these heavenly attributes, for so persecuted they the prophets which were before you.  {ST, January 15, 1880 par. 14}
[ST, January 15, 1880 par. 15]          Jesus prayed! The majesty of Heaven prayed! He wept in behalf of man. Prayer, faithful, earnest prayer will move the arm that moves the world. The minister of Christ must pray if he would have the refreshing from the presence of God. The church must pray much if they would walk in the light, as he is in the light.                                    Mrs. E. G. White                                                                   -    {ST, January 15, 1880 par. 15}
[ST, January 22, 1880 par. 1]       January 22, 1880 The Great Controversy,  Between Christ and His Angels and Satan and His Angels.  -                              Chapter Sixteen--Continued.                                   Joseph in Egypt.                                                                   -                                   By Mrs. E. G. White.                                                                   -              Although Joseph was exalted as a ruler over all the land, he did not forget God. The thought that he was a stranger in a strange land, separated from his father and his brethren, often caused him sadness, but he fully believed that God's hand had overruled his course, to place him in an important position. And depending on God continually, he performed all the duties of his office, as ruler over the land of Egypt, with faithfulness. "And in the seven plenteous years the earth brought forth by handfuls. And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities, the food of the field which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number."  {ST, January 22, 1880 par. 1}
[ST, January 22, 1880 par. 2]          Joseph traveled throughout all the land of Egypt, giving command to build immense storehouses, and using his clear head and excellent judgment to aid in the preparations to secure food necessary for the long years of famine. At length the seven years of plenty were ended. "And the seven years of dearth began to come, according as Joseph had said; and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread. And Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth, and Joseph opened all the store-houses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt."  {ST, January 22, 1880 par. 2}
[ST, January 22, 1880 par. 3]          The famine was severe in the land of Canaan also. Jacob and his sons were troubled. Their supply of food was nearly exhausted, and they looked forward to the future with perplexity. Starvation stared them in the face. At length Jacob heard of the wonderful provisions which the King of Egypt had made, and that the people of all the surrounding countries journeyed to Egypt to buy corn. And he said to his sons, "Behold, I have heard that there is corn in Egypt. Get you down thither, and buy for us from thence, that we may live, and not die. And Joseph's ten brethren went down to buy corn in Egypt. But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him."  {ST, January 22, 1880 par. 3}
[ST, January 22, 1880 par. 4]          Jacob's sons came with the crowd of buyers to purchase corn of Joseph; and they "bowed down themselves before him with their faces to the earth." He knew them at once, but they failed to recognize him. There was, indeed, little semblance between the mighty governor of Egypt, and the stripling whom, twenty-two years previous, they had sold to the Ishmaelites. As he saw his brethren stooping and making their obeisance, his dreams came back to his memory, and the scenes of the past rose up vividly before him. His keen eye again surveyed the group before him, and he saw that Benjamin was missing. Had he also fallen a victim to the treacherous cruelty of those savage men? He determined to know the truth. "Ye are spies," he said, "to see the nakedness of the land, ye are come."  {ST, January 22, 1880 par. 4}
[ST, January 22, 1880 par. 5]          They answered, "Nay, my lord, but to buy food are thy servants come. We are all one man's sons; we are true men; thy servants are no spies." He wished to learn if they possessed the same haughty spirit as when he was with them, and also to lead them to make some disclosures in regard to their home, yet he well knew how deceitful their answers might be. He repeated the charge, and they replied, "Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is still with our father, and one is not." They felt humbled in their adversity, and manifested grief rather than anger at the suspicions of Joseph. He professed to doubt the truthfulness of their story, and told them that he would prove them, and that they should not go forth from Egypt until their youngest brother come hither. He proposed to keep them in confinement until one should go and bring their brother, to prove their words, whether there was any truth in them. If they would not consent to this, he would regard them as spies.  {ST, January 22, 1880 par. 5}
[ST, January 22, 1880 par. 6]          The sons of Jacob felt unwilling to consent to this arrangement. It would require some time for one to go to their father for Benjamin, and meanwhile their families would suffer for food. And who among them would undertake the journey alone, leaving his brethren in prison? How could that one meet his father? They had seen his distress at the supposed death of Joseph, and now he would feel that he was deprived of all his sons. They said, further, It may be that we shall lose our lives, or be made slaves. And if one go back to our father for Benjamin, and bring him here, he may be made a slave also, and our father will surely die. They decided that they would all remain, and suffer together, rather than to bring greater sorrow upon their father by the loss of his much-loved Benjamin.  {ST, January 22, 1880 par. 6}
[ST, January 22, 1880 par. 7]          The three days of confinement were days of bitter sorrow with Jacob's sons. They reflected upon their past wrong course, especially their cruelty to Joseph. They knew that if they were convicted of being spies, and could bring no evidence to clear themselves, they must all die, or become slaves. They doubted whether any effort which any one of them might make would induce their father to consent that Benjamin should go from him, after the cruel death, which he supposed, that Joseph had suffered. They had sold Joseph as a slave, and they were fearful that God designed to punish them by suffering them also to become slaves.  {ST, January 22, 1880 par. 7}
[ST, January 22, 1880 par. 8]          Joseph considers that his father and the families of his brethren may be suffering for food, and he is convinced that his brethren have repented of their cruel treatment of him, and that they would in no case treat Benjamin as they have treated him. On the third day he said to them, "This do, and live; for I fear God. If ye be true men, let one of your brethren be bound in the house of your prison; go ye, carry corn for the famine of your houses. But bring your youngest brother unto me; so shall your words be verified, and ye shall not die." They agreed to accept this proposition, but expressed to one another little hope that their father will let Benjamin return with them. They accuse themselves, and one another, in regard to their treatment of Joseph: "We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us." Reuben, who had formed the plan for delivering him at Dothan, now added, "Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required." Joseph had been conversing with them through an interpreter, and they had no suspicion that he understood them. Their words opened the long-closed fountains of his heart, and he could scarcely restrain his feelings before the company. He went out and wept. On returning, he took Simeon and had him bound before them. In the cruel treatment of their brother, Simeon had been the instigator and principal actor, and it was for this reason that the choice fell upon him.  {ST, January 22, 1880 par. 8}
[ST, January 22, 1880 par. 9]          Before dismissing his brethren for their homes, Joseph directed his steward to fill every man's sack with grain, and to place at the mouth of each the silver that had been brought in payment. Provender for the beasts on the homeward journey was also supplied. On the way one of the brothers, opening his sack for such supply, was surprised to find his money there. On his hastening to make known the fact to the others, they were alarmed and perplexed, and said one to another, What is this that God hath done unto us? Shall we consider this as a token of good from the Lord, or has he suffered it to occur to punish us for our sins, and plunge us still deeper in affliction? They acknowledged that God had seen their sins, and that he was now visiting them for their transgressions.  {ST, January 22, 1880 par. 9}
[ST, January 22, 1880 par. 10]          Jacob was anxiously awaiting the return of his sons, and on their arrival the whole encampment gathered eagerly around them as they related to their father all that had transpired. Alarm and apprehension filled every heart. One of their number was imprisoned in a strange land as a pledge for the appearance there of the youngest and now the favorite son of the grief-stricken patriarch. There was something mysterious in the conduct of the governor of Egypt, and this mystery was increased in their minds when, as they emptied their sacks, each was found to contain the owner's bag of money at its mouth. In his distress the aged father exclaimed, "Me have ye bereaved of my children; Joseph is not, and Simeon is not, and ye will take Benjamin away. All these things are against me." Reuben answered, "Slay my two sons if I bring him not to thee; deliver him into my hand and I will bring him to thee again." This rash speech did not relieve the mind of Jacob. His answer was, "My son shall not go down with you; for his brother is dead, and he is left alone. If mischief befall him by the way in which ye go, then shall ye bring down my gray hairs with sorrow to the grave."                                                                   -    {ST, January 22, 1880 par. 10}
[ST, January 29, 1880 par. 1]       January 29, 1880 The Great Controversy,  Between Christ and His Angels and Satan and His Angels  -                               Chapter Sixteen--Continued.                                   Joseph in Egypt.                                                                   -                                   By Mrs. E. G. White.                                                                   -              The drouth still continued in the land of Canaan; and, as time passed on, the grain that had been brought from Egypt was consumed. The sons of Jacob well knew how useless and even dangerous it would be to present themselves, without Benjamin, before the prime minister of Egypt; they knew, too, how desperate must be any effort to change their father's resolution, and they awaited the issue in silence. The aged man saw the faces of all in the encampment grow pale and thin with hunger; he heard the cries of the children for bread; and at last he said, "Go again, buy us a little food."  {ST, January 29, 1880 par. 1}
[ST, January 29, 1880 par. 2]          Judah answered, "The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. If thou wilt send our brother with us we will go down and buy thee food; but if thou wilt not send him, we will not go down; for the man said unto us, Ye shall not see my face except your brother be with you." Seeing that the resolution of his father was giving way, he added, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones; and he offered to be surety for his brother, and to take upon himself the father's blame forever if he did not restore Benjamin to him.  {ST, January 29, 1880 par. 2}
[ST, January 29, 1880 par. 3]          Jacob could no longer withhold his consent, and he bade his sons prepare for the journey. They were to take to the ruler a present of such things as the destitute country afforded, a little balm, and a little honey, spices, myrrh, nuts and almonds, also "double money' in their sacks,-that formerly returned, and some for the present purchase. "Take also your brother, and arise, go again unto the man."  {ST, January 29, 1880 par. 3}
[ST, January 29, 1880 par. 4]          As his sons were about to start on their doubtful journey, the aged father arose, and, standing in their midst, raised his hands to Heaven and pronounced on them a gracious benediction: "And God Almighty give you mercy before the man that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved."  {ST, January 29, 1880 par. 4}
[ST, January 29, 1880 par. 5]          So they went down again into Egypt, and presented themselves before Joseph. As his eye fell upon Benjamin, from whom he had been so long separated, he was deeply moved. He gave no token of recognition, however, but ordered the ruler of his house to take them to his princely residence, and there prepare for an entertainment. They were greatly alarmed at this, fearing that it was for the purpose of calling them to account for the money found in their sacks. They thought that it might have been intentionally placed there, to furnish occasion to make them slaves, and that they were brought into the governor's palace better to accomplish this object. They sought the steward of the house, and related to him the circumstances, and in proof of their innocence informed him that they had brought back the money found in their sacks, also other money to buy food; and they added, "We cannot tell who put the money in our sacks."  {ST, January 29, 1880 par. 5}
[ST, January 29, 1880 par. 6]          The man replied, "Peace be to you; fear not; your God, and the God of your father, hath given you treasure in your sacks. I had your money." These words relieved their anxiety, and when Simeon, who had been released from prison, joined them, they felt that God was indeed gracious unto them, as their father had entreated that he would be.  {ST, January 29, 1880 par. 6}
[ST, January 29, 1880 par. 7]          When the governor came home, they offered him their presents, making before him the customary obeisance. Again his dreams came into his mind. There had been one including his father; and now, after the usual salutations to his guests, he hastened to ask, "Is your father well, the old man of whom ye spake? Is he yet alive?" "Thy servant our father is in good health, he is yet alive," was the answer with another obeisance. Then his eye rested upon Benjamin, his own mother's son, and as if to make the matter sure he asked, "Is this your younger brother, of whom ye spake unto me? God be gracious unto thee, my son;"--but, overpowered by feelings of tenderness, he could say no more without betraying his emotion. He hastened to his own private chamber, and there found relief in tears.  {ST, January 29, 1880 par. 7}
[ST, January 29, 1880 par. 8]          Having recovered his self-possession and removed all traces of tears, he returned, and ordered the feast to be prepared. Among the Egyptians, caste was very strict, and they never ate with the people of another nation. Separate tables were therefore set for them, another for Joseph's brethren and still another for the governor of the kingdom. When seated at the table his brethren were surprised to see that they were arranged in exact order, the eldest being placed first, and the youngest last, as was customary when their ages were known. Joseph sent a portion of food to each, Benjamin's five times as large as any of the others. He did this, not only to show his particular regard for Benjamin, but to prove his brethren, to see if they regarded their youngest brother with the same feelings of envy and hatred which they had manifested toward himself. Still supposing that Joseph did not understand their language, they freely conversed with one another in his presence, therefore he had a good opportunity to learn the true state of their feelings.  {ST, January 29, 1880 par. 8}
[ST, January 29, 1880 par. 9]          Still he desired further proof. There could be no excuse for detaining them longer; and, after directing his steward to conceal his drinking-cup of silver in the sack of the youngest, he let them go.  {ST, January 29, 1880 par. 9}
[ST, January 29, 1880 par. 10]          Joyfully they set out on the homeward journey. Simeon was with them, their sacks were filled with grain, and they felt that they had escaped safely from the perils that had seemed to surround them. But they had only reached the outskirts of the city when they were overtaken by the governor's steward, who uttered the scathing inquiry, "Wherefore have ye rewarded evil for good? Is not this it in which my lord drinketh, and whereby, indeed, he divineth? Ye have done evil in so doing." Kings and rulers had a cup from which they drank, which was considered a sure detective if any poisonous substance was placed in their drink. To the accusation of the steward the travelers answered, "Wherefore saith my lord these words? God forbid that thy servants should do according to this thing. Behold, the money which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan; how then should we steal out of thy lord's house silver or gold? With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen."  {ST, January 29, 1880 par. 10}
[ST, January 29, 1880 par. 11]          The steward said, "Now also will it be according unto your words; he with whom it is found shall be my servant and ye shall be blameless."  {ST, January 29, 1880 par. 11}
[ST, January 29, 1880 par. 12]          The search began immediately. The sacks were placed on the ground, and the steward examined them all, beginning with Reuben's and going down to the sack of the youngest. The cup was found in Benjamin's sack!  {ST, January 29, 1880 par. 12}
[ST, January 29, 1880 par. 13]          At this discovery all were speechless. To express their utter wretchedness they rent their garments, as was the custom when in deep affliction. As they sadly returned to the city they felt that the hand of God was against them for their past wickedness. The fears of their father, they thought, would now be fully realized. By their own promise, Benjamin was doomed to a life of slavery."  {ST, January 29, 1880 par. 13}
[ST, January 29, 1880 par. 14]          They followed the steward to the palace, and, finding the prime minister still there, they fell before him on the ground. "What deed is this that ye have done?" he said. "Wot ye not that such a man as I can certainly divine? Joseph asked this question to draw forth from his brethren an acknowledgment of their past wrong course, that their true feelings might be more fully revealed. He did not claim any power of divination, but was willing his brethren should believe that he could read the secret acts of their lives. Judah answered, "What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants. Behold, we are my lord's servants, both we, and he also with whom the cup is found." The reply was, God forbid that I should do so; but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father."  {ST, January 29, 1880 par. 14}
[ST, January 29, 1880 par. 15]          In his intense distress, Judah now drew near to the ruler, and exclaimed, "O my lord, let thy servant, I pray thee, speak a word in my Lord's ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh;" and he related to him the reluctance of his father to let Benjamin come with them to Egypt, the father's deep grief at the loss of Joseph, and that Benjamin was all that was left of the mother whom Jacob loved. "Now therefore, when I come to thy servant my father, and the lad be not with us (seeing that his life is bound up in the lad's life), it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father forever. Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest per- adventure I see the evil that come on my father."  {ST, January 29, 1880 par. 15}
[ST, January 29, 1880 par. 16]          Joseph was satisfied. He had proved his brethren and had seen in them the fruits of true repentance for their sins. He was so deeply affected that he could no longer conceal his feelings, and he gave orders that all but these men should leave the hall; then he wept aloud, and cried out, "I am Joseph; doth my father yet live?" His brethren could not answer him, for surprise and terror. They could not realize that the ruler of Egypt was their brother Joseph, whom they had envied and would have murdered, but were finally content to sell as a slave. All their ill-treatment of him passed before them. They remembered how they had despised his dreams; and had labored to prevent their fulfillment. Yet they had acted their part in fulfilling these dreams; and now they stood before him condemned and amazed. As Joseph saw the confusion he said to them, "Come near to me, I pray you;" they came near. And he said, "I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life." He nobly sought to make this occasion as easy for his brethren as possible. He had no desire to increase their embarrassment by censuring them. He felt that they had suffered enough for their cruelty to him, and he endeavored to comfort them. He went on, "For these two years hath the famine been in the land; and yet there are five years in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God; and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt. Come down unto me, tarry not. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast. And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty. And behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither. And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck. Moreover he kissed all his brethren, and wept upon them, and after that his brethren talked with him."  {ST, January 29, 1880 par. 16}
[ST, January 29, 1880 par. 17]          They humbly confessed the wrongs which they had committed against Joseph, and entreated his forgiveness. They were greatly rejoiced to find that he was alive; for they had suffered the keenest anxiety and remorse since their cruelty toward him. Joseph gladly forgave his brethren, and sent them away abundantly supplied with provisions, and carriages, and everything necessary for the removal of all their families and attendants to Egypt. On Benjamin he bestowed more valuable presents than upon his other brethren. Then, fearing that disputes and divisions would rise among them on the homeward journey, he gave them, as they were about leaving him the significant charge, "See that ye fall not out by the way."                                                                   -    {ST, January 29, 1880 par. 17}
[ST, February 5, 1880 par. 1]       February 5, 1880 The Great Controversy,  Between Christ and His Angels and Satan and His Angels.  -                               Chapter Sixteen-Concluded.                                   Joseph in Egypt.                                                                   -                                   By Mrs. E. G. White.                                                                   -              The sons of Jacob returned to their father with the joyful tidings, "Joseph is yet alive, and he is governor over all the land of Egypt." At first the old man was overwhelmed; he could not believe what he heard, yet their words brought a faintness to his heart. But when he saw the carriages and the long line of loaded animals, and when Benjamin was at his side once more, he felt reassured, and, in the fullness of his joy, exclaimed. "It is enough; Joseph my son is yet alive. I will go and see him before I die." The brothers then made their humiliating confession to their father, and entreated his forgiveness, for their wicked treatment of Joseph. Jacob had not suspected them of such cruelty, but he saw that God had overruled it all for good, and he forgave and blessed his erring children.  {ST, February 5, 1880 par. 1}
[ST, February 5, 1880 par. 2]          Jacob and his sons, with their families and numerous attendants, were soon on their way to Egypt. With gladness of heart they pursued their journey, and when they came to Beersheba the aged patriarch offered grateful sacrifices, and entreated the Lord to grant them an assurance that he would go with them. In a vision of the night the divine words came to Jacob: "Fear not to go down into Egypt, for I will there make of thee a great nation. I will go down with thee into Egypt, and I will also surely bring thee up again; and Joseph shall put his hand upon thine eyes."  {ST, February 5, 1880 par. 2}
[ST, February 5, 1880 par. 3]          The meeting of Joseph and his father was very affective. Joseph left his chariot, and ran to meet his father on foot, and embraced him, and they wept over each other. "And Israel said unto Joseph, Now let me die since I have seen thy face, because thou art yet alive."  {ST, February 5, 1880 par. 3}
[ST, February 5, 1880 par. 4]          Joseph took five of his brethren to present to Pharaoh, and receive from him a grant of land for their future home. He did not wish them to be exposed to the temptations which must surround them if engaged in the king's special service, amid the corrupting, idolatrous influences at court; therefore he counseled them, when the king should ask them of their occupation, to tell him frankly that they were shepherds. The monarch, on learning this fact, would not seek to exalt them to some honorable position for Joseph's sake; for the occupation of a shepherd was regarded in Egypt as degrading. When taken before Pharaoh they followed the wise counsel of their God-fearing brother; and the king gave Joseph permission to settle his father and his brethren in the best part of the land of Egypt. He selected Goshen, a well-watered, fertile country, affording good pasture for their flocks. Here, also, they could worship God, undisturbed by the ceremonies attending the idolatrous service of the Egyptians. The country round about Goshen was inhabited by the Israelites, until with power and mighty signs and wonders, God brought his people out of Egypt.  {ST, February 5, 1880 par. 4}
[ST, February 5, 1880 par. 5]          Not long after their arrival in Egypt, Joseph brought his father also to be presented to Pharaoh. The patriarch was unawed by the pomp of royalty, and the magnificence surrounding him. Amid the sublime scenes of nature he had communed with a mightier monarch; and now, in conscious superiority, he raised his hands and blessed Pharaoh. The king struck by his venerable appearance, inquired, "How old art thou?" Jacob answered, "The days of the years of my pilgrimage are an hundred and thirty years. Few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage." Jacob had seen much trouble and suffered much perplexity. The jealousy of his wives had brought a long train of evils, and the sinful course of some of his children had made the father's life very bitter. But his last years were more peaceful. His sons had turned from their evil ways, Joseph had been restored to him, and, surrounded by every comfort which the prime minister of Egypt could bestow, and in the society of his children, he passed down gently and calmly toward the grave.  {ST, February 5, 1880 par. 5}
[ST, February 5, 1880 par. 6]          A short time before his death, his children gathered about him to receive his blessing, and to listen to his last words of counsel. As he addressed them for the last time the Spirit of God rested upon him and he laid open before them their past lives, and also uttered prophecies which reached far into the future. Beginning with the eldest, he mentioned his sons by name, presenting before those who had followed a sinful course the light in which God regarded their deeds of violence, and that he would visit them for their sins. Reuben had taken no part in selling Joseph, but previous to that transaction he had grievously sinned. Concerning him, Jacob uttered the following prophecy: "Reuben, thou art my first-born, my might, and the beginning of my strength, the excellency of dignity and the excellency of power; unstable as water, thou shalt not excel.  {ST, February 5, 1880 par. 6}
[ST, February 5, 1880 par. 7]          He then prophesied in regard to Simeon and Levi, who had practiced deception to the Shechemites, and then, in a most cruel, revengeful manner, destroyed them. These brothers were also the most guilty in the case of Joseph. "Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united! for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath for it was cruel. I will divide them in Jacob and scatter them in Israel."  {ST, February 5, 1880 par. 7}
[ST, February 5, 1880 par. 8]          In regard to Judah, the fathers words of inspiration were more joyful. His prophetic eye looked hundreds of years into the future, to the birth of Christ, and he said, "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be."  {ST, February 5, 1880 par. 8}
[ST, February 5, 1880 par. 9]          Jacob predicted a cheerful future for most of his sons. Especially for Joseph he uttered words of eloquence of a happy character: "Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. (From thence is the shepherd, the stone of Israel.)" "The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.  {ST, February 5, 1880 par. 9}
[ST, February 5, 1880 par. 10]          Jacob was an affectionate father. He had no resentful feelings toward his sorrowing children. He had forgiven them. He loved them to the last. But God, by the spirit of prophecy, elevated the mind of Jacob above his natural feelings. In his last hours, angels were all around him, and the power of God rested upon him. His paternal feelings would have led him to utter, in his dying testimony, only expressions of love and tenderness. But under the influence of inspiration he uttered truth, although painful.  {ST, February 5, 1880 par. 10}
[ST, February 5, 1880 par. 11]          After the death of Jacob, Joseph's brethren were filled with gloom and distress. They thought that Joseph had concealed his resentment, out of respect for their father; and now that he was dead, he would be revenged for the ill treatment he had suffered at their hands. They dared not appear before him, but sent a messenger, "Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil; and now, we pray thee, forgive the trespass of the servants of the God of thy father." This message affected Joseph to tears, and, encouraged by this, his brethren came and fell down before him, with the words, "Behold, we be thy servants." He met them with the comforting and assuring reply, Fear not; for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Now therefore fear ye not; I will nourish you, and your little ones. Joseph loved his brethren, and he could not bear the thought that they regarded him as harboring a spirit of revenge toward them.  {ST, February 5, 1880 par. 11}
[ST, February 5, 1880 par. 12]          The life of Joseph illustrates the life of Christ, Joseph's brethren purposed to kill him, but were finally content to sell him as a slave, to prevent his becoming greater than themselves. They thought they had placed him where they would be no more troubled with his dreams, and where there would not be a possibility of their fulfillment. But the very course which they pursued, God overruled to bring about that which they designed never should take place--that he should have dominion over them.  {ST, February 5, 1880 par. 12}
[ST, February 5, 1880 par. 13]          The chief priests and elders were jealous of Christ, fearing that he would draw the attention of the people away from themselves. They knew that he was doing greater works than they ever had done, or ever could perform; and they knew that if he was suffered to continue his teachings, he would become higher in authority than they, and might become king of the Jews. They agreed together to prevent this by privately taking him, and hiring witnesses to testify falsely against him, that they might condemn him and put him to death. They would not accept him as their king, but cried out, Crucify him! crucify him! But by murdering the Son of God, they were bringing about the very thing they sought to prevent. Joseph, by being sold by his brethren into Egypt, became a saviour to his father's family. Yet this fact did not lesson the guilt of his brethren. The crucifixion of Christ by his enemies made him the Redeemer of mankind, the Saviour of the fallen race, and ruler over the whole world. But the crime of his enemies was just as heinous as though God's providential hand had not controlled events for his own glory and the good of man.  {ST, February 5, 1880 par. 13}
[ST, February 5, 1880 par. 14]          Joseph walked with God. And when he was imprisoned, and suffered because of his innocence, he meekly bore it without murmuring. His self-control, his patience in adversity, and his unwavering fidelity, are left on record for the benefit of all who should afterward live on the earth. When Joseph's brethren acknowledged their sin before him, he freely forgave them, and showed by his acts of benevolence and love that he harbored no resentful feelings for their former cruel conduct toward him.  {ST, February 5, 1880 par. 14}
[ST, February 5, 1880 par. 15]          The life of Jesus, the Saviour of the world, was a pattern of benevolence, goodness, and holiness. Yet he was despised and insulted, mocked and derided, for no other reason than because his righteous life was a constant rebuke to sin. His enemies would not be satisfied until he was given into their hands, that they might put him to a shameful death. He died for the guilty race; and, while suffering the most cruel torture, meekly forgave his murderers. He rose from the dead, ascended up to his Father, and received all power and authority, and returned to the earth again to impart it to his disciples. He gave gifts unto men. And all who have ever come to him repentant, confessing their sins, he has received into his favor, and freely pardoned. And if they remain true to him, he will exalt them to his throne, and make them his heirs to the inheritance which he has purchased with his own blood.                                                                   -    {ST, February 5, 1880 par. 15}
[ST, February 12, 1880 par. 1]       February 12, 1880 The Great Controversy.  -  Birth and Early Life of Moses.  -  By Mrs. E. G. White.  -         The children of Israel were not slaves. They had never sold their cattle, their lands, and themselves to Pharaoh for food, as many of the Egyptians had done. They had been granted a portion of land wherein to dwell, on account of the services which Joseph had rendered to the Egyptian nation. Pharaoh appreciated his wisdom in the management of all things connected with the kingdom, especially in the preparation for the long years of famine. As a token of his gratitude, he not only offered to Jacob and his sons the best part of the land of Egypt as a dwelling-place, but exempted them from all taxation, and granted to Joseph the privilege of supplying them liberally with food through the whole continuance of that dreadful famine. The king said to his counselors, Are we not indebted to the God of Joseph, and to him, for this abundant supply of food? While other nations are perishing, we have enough. His management has greatly enriched the kingdom.  {ST, February 12, 1880 par. 1}
[ST, February 12, 1880 par. 2]          "And Joseph died and his brethren, and all that generation." And "there rose up a new king over Egypt, which knew not Joseph," By this we are to understand, not one who was ignorant of Joseph's great services to the nation, but who wished to make no recognition of them, and, as much as possible, to bury them in oblivion. "And he said unto his people, Behold, the people of the children of Israel are more and mightier than we. Come on, let us deal wisely with them, lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land."  {ST, February 12, 1880 par. 2}
[ST, February 12, 1880 par. 3]          The Israelites had already become very numerous. "They  were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. Under Joseph's fostering care, and the favor of the king who was then ruling, the Israelites had been advanced to positions of honor and trust, and had spread rapidly over the land. But they had kept themselves a distinct race, having nothing in common with the Egyptians in customs or religion; and their increasing numbers excited the fears of the king and his people, lest in case of war they should join themselves with the enemies of their masters. They had, however, become too useful to be spared. Many of them were able and understanding workmen, and the king needed such laborers for the creation of his magnificent palaces and halls. Accordingly he ranked them with that class of slaves who had sold their possessions and themselves to the kingdom. Taskmasters were set over them, and their slavery soon became complete. "And the Egyptians made the children of Israel to serve with rigor. And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field; all their service wherein they made them serve was with rigor." "But the more they afflicted them, the more they multiplied and grew."  {ST, February 12, 1880 par. 3}
[ST, February 12, 1880 par. 4]         The king and his counselors had hoped to subdue the Israelites with hard labor, and thus decrease their numbers and crush out their independent spirit. And because they failed to accomplish their purpose they hardened their hearts to go still further. Orders were now issued to the women whose employment gave them facilities for such acts to destroy every Israelite male child at its birth. Satan was the mover in these matters. He knew that a deliverer was to be raised up among the Hebrews, and he thought that if he could move the king to destroy the children, the purpose of God would be defeated. The women feared God; they dared not murder the Hebrew children; and the command of the king was not obeyed. The Lord approved their course, and prospered them; but the king became very angry when he learned that his orders had been disregarded. He then made the command more urgent and extensive. He charged all his people to keep strict watch, saying, "Every son that is born ye shall cast into the river, and every daughter ye shall save alive."  {ST, February 12, 1880 par. 4}
[ST, February 12, 1880 par. 5]          While this cruel decree was in full force, Moses was born. His mother concealed him for three months, and then finding that she could keep him no longer with any safety, she prepared a little vessel of bulrushes, making it water-tight by means of lime and pitch, and after laying the child therein she placed it among the flags at the river's brink. His sister lingered near, apparently indifferent, yet all the time anxiously watching to see what would become of her little brother. Angels were also watching, that no harm should come to the helpless infant, placed there by an affectionate mother, and committed to the care of God by her earnest prayers. And these angels directed the footsteps of Pharaoh's daughter to the river, near the very spot where lay the innocent stranger. Her attention was attracted to the little vessel, and she sent one of her waiting-maids to fetch it. When she had removed the cover she saw a lovely babe; "and behold the babe wept, and she had compassion on him." She knew that a tender Hebrew mother had taken this means to preserve the life of her much-loved babe, and she decided at once that it should be her son. The sister of Moses immediately came forward and inquired,"Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?" And her mission was given.  {ST, February 12, 1880 par. 5}
[ST, February 12, 1880 par. 6]         Joyfully sped the sister to her mother, and related to her the happy news, and conducted her with all haste to Pharaoh's daughter. The child was committed to the mother to nurse, and she was liberally paid for the bringing up of her own son. Thankfully did this mother enter upon her now safe and happy task. She believed that God had preserved the life of her child, and she faithfully improved the precious opportunity of educating him for a life of usefulness. She was more particular in his instruction than in that of her other children; for she felt confident that he was preserved for some great work. By her faithful teachings she instilled into his young mind the fear of God, and love for truthfulness and justice. She earnestly pleaded with God that her son might be preserved from every corrupting influence. She taught him to bow and pray to God, the living God, for he alone could hear him and help him in every emergency. She sought to impress his mind with the sinfulness of idolatry. She knew that he was soon to be separated from her influence, and given up to his adopted royal mother, to be surrounded with influences calculated to make him disbelieve in the existence of the Maker of the heavens and the earth.  {ST, February 12, 1880 par. 6}
[ST, February 12, 1880 par. 7]          The instructions which Moses received from his parents were such as to fortify his mind, and shield him from being corrupted with sin, and becoming proud amid the splendor and extravagance of court life. He had a clear mind and an understanding heart, and never lost the pious impressions he received in youth. His mother kept him as long as she could, but was obliged to separate from him when he was about twelve years old, and he then became the son of Pharaoh's daughter.  {ST, February 12, 1880 par. 7}
[ST, February 12, 1880 par. 8]          Here Satan was defeated. By moving Pharaoh to destroy the male children, he had thought to turn aside the purposes of God, and destroy the one whom God would raise up to deliver his people. But that very decree, appointing the Hebrew children to death, was the means overruled by God to place Moses in the royal family, where he had advantages to become a learned man, and eminently qualified to lead his people from Egypt. Pharaoh expected to exalt his adopted grandson to the throne. He educated him to stand at the head of the armies of Egypt, and lead them to battle. Moses was a favorite with Pharaoh's host, and was honored because he conducted warfare with superior skill and wisdom. "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." The Egyptians regarded him as a remarkable character.  {ST, February 12, 1880 par. 8}
[ST, February 12, 1880 par. 9]          Angels instructed Moses that God had chosen him to deliver the children of Israel. The rulers among the Israelites were also taught by angels that the time for their deliverance was nigh, and that Moses was the man whom God would use to accomplish this work. Moses thought that his people were to be delivered by warfare, and that he would stand at the head of the Hebrew host, to lead them against the Egyptian armies. Having this in view, he guarded his affections that they might not be strongly placed upon his adopted mother or upon Pharaoh, lest it should be more difficult for him to remain free to do the will of God.  {ST, February 12, 1880 par. 9}
[ST, February 12, 1880 par. 10]          The pride and splendor displayed at the Egyptian court, and the flattery he received, could not make him forget his despised brethren in slavery. He would not be induced, even with the promise of wearing the crown of Egypt, to identify himself with the Egyptians, and engage with them in their idolatrous worship. He would not forsake his oppressed brethren, whom he knew to be God's chosen people. The king commanded that Moses should be instructed in the worship of the Egyptians. This work was committed to the priests, but they could not, by any threats or promises of reward, prevail upon Moses to engage with them in their heathen ceremonies. He was threatened with the loss of the crown, and that he would be disowned by Pharaoh's daughter, unless he renounced his Hebrew faith. But he was firm in his determination to render homage to no object save God, the maker of the heavens and the earth, to whom alone reverence and honor are due. He even reasoned with the priests and idolatrous worshipers upon their superstitious veneration of senseless objects. They could not answer him. Yet his firmness in this respect was tolerated, because he was the king's adopted grandson, and was a universal favorite with the most influential in the kingdom.                                                                   -    {ST, February 12, 1880 par. 10}
[ST, February 12, 1880 par. 1]       February 12, 1880 Retribution For Sin.  -         The Lord gave Jeremiah a message of reproof to bear to his people, charging them with the continual rejection of God's counsel; saying, "I have spoken unto you, rising early and speaking; but ye hearkened not unto me. I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers."  {ST, February 12, 1880 par. 1}
[ST, February 12, 1880 par. 2]          God plead with them not to provoke him to anger with the work of their hands and hearts; "but they hearkened not." Jeremiah then predicted the captivity of the Jews, as their punishment for not heeding the word of the Lord. The Chaldeans were to be used as the instrument by which God would chastise his disobedient people. Their punishment was to be in proportion to their intelligence, and the warnings they had despised. God had long delayed his judgments because of his unwillingness to humiliate his chose people; but now he would visit his displeasure upon them, as a last effort to check them in their evil course.  {ST, February 12, 1880 par. 2}
[ST, February 12, 1880 par. 3]         In these days he has instituted no new plan to preserve the purity of his people. He entreats the erring ones who profess his name, to repent and turn from their evil ways, in the same manner that he did of old. He predicts the dangers before them, by the mouth of his chosen servants now as then. He sounds his note of warning, and reproves sin just as faithfully as in the days of Jeremiah. But the Israel of our time have the same temptations to scorn reproof and hate counsel, as did ancient Israel. They too often turn a deaf ear to the words that God has given his servants for the benefit of those who profess the truth. Though the Lord in mercy withholds for a time the retribution of their sin, as in the days of Jeremiah, he will not always stay his hand, but will visit iniquity with righteous judgment.  {ST, February 12, 1880 par. 3}
[ST, February 12, 1880 par. 4]          The Lord commanded Jeremiah to stand in the court of the Lord's house, and speak unto all the people of Judah who came there to worship, those things which he would give him to speak, diminishing not a word; that they might hearken and turn from their evil ways. Then God would repent of the punishment which he had purposed to do unto them because of their wickedness. The unwillingness of the Lord to chastise his erring people is here vividly shown. He stays his judgments, he pleads with them to return to their allegiance.  {ST, February 12, 1880 par. 4}
[ST, February 12, 1880 par. 5]          He brought them out of bondage that they might faithfully serve himself, the only true and living God; but they had wandered into idolatry, they had slighted the warnings given them by his prophets; yet he defers his chastisement to give them one more opportunity to repent and avert the retribution for their sin. Through his chosen prophet, he now sends them a clear and positive warning, and lays before them the only course by which they can escape the punishment which they deserve. This is a full repentance of their sin, and a turning from the evil of their ways.  {ST, February 12, 1880 par. 5}
[ST, February 12, 1880 par. 6]          The Lord commanded Jeremiah to say to the people: "Thus saith the Lord: If ye will not hearken to me, to walk in my law, which I have set before you, to hearken to the words of my servants the prophets, whom I sent unto you, both rising up early and sending them, but ye have not hearkened; then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth." They understood this reference to Shiloh, and the time when the Philistines overcame Israel and the ark of God was taken.  {ST, February 12, 1880 par. 6}
[ST, February 12, 1880 par. 7]          The sin of Eli was in passing lightly over the iniquity of his sons, who were occupying sacred offices. The neglect of the father to reprove and restrain his sons, brought upon Israel a fearful calamity. The sons of Eli were slain, Eli himself lost his life, the ark of God was taken from Israel, and thirty thousand of their people were slain. All this was because sin was lightly regarded, and allowed to remain in their midst. What a lesson is this to men holding responsible positions in the church of God! It adjures them to faithfully remove the wrongs that dishonor the cause of truth.  {ST, February 12, 1880 par. 7}
[ST, February 12, 1880 par. 8]          Israel thought, in the days of Samuel, that the presence of the ark containing the commandments of God, would gain them the victory over the Philistines, whether or not they repented of their wicked works. Just so the Jews, in Jeremiah's time, believed that the divinely appointed services of the temple being strictly observed, would preserve them from the just punishment of their evil course.  {ST, February 12, 1880 par. 8}
[ST, February 12, 1880 par. 9]          The same danger exists today among that people who profess to be the repository of God's law. They are too apt to flatter themselves that the regard in which they hold the commandments should preserve them from the power of divine justice. They refuse to be reproved of evil, and blame God's servants with being too zealous in putting sin out of the camp. A sin-hating God calls upon those who profess to keep his law to depart from all iniquity. Neglect to repent and obey his word will bring as serious consequences upon Gods people today, as did the same sin upon ancient Israel. There is a limit beyond which he will no longer delay his judgments. The correction of God through his chosen instruments cannot be disregarded with impunity. The desolation of Jerusalem stands as a solemn warning before the eyes of modern Israel.  {ST, February 12, 1880 par. 9}
[ST, February 12, 1880 par. 10]         When the priests and the people heard the message that Jeremiah delivered to them in the name of the Lord, they were very angry, and declared that he should die. They were boisterous in their denunciations of him, crying, "Why hast thou prophesied in the name of the Lord, saying. This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the Lord." Thus was the message of God despised, and the servant with whom he entrusted it threatened with death. The priests, the unfaithful prophets, and all the people turned in wrath upon him who would not speak to them smooth things and prophesy deceit.  {ST, February 12, 1880 par. 10}
[ST, February 12, 1880 par. 11]          The unfaltering servants of God have usually suffered the bitterest persecution from false teachers of religion. But the true prophets will ever prefer reproach and even death rather than unfaithfulness to God. The Infinite eye is upon the instruments of divine reproof, and they bear a heavy responsibility. But God regards the injury done to them through misrepresentation, falsehood or abuse, the same as though it were done unto himself, and will punish accordingly.  {ST, February 12, 1880 par. 11}
[ST, February 12, 1880 par. 12]          The princes of Judah had heard concerning the words of Jeremiah, and came up from the king's house, and sat in the entry of the Lord's house. "Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears." But Jeremiah stood boldly before the princes and the people declaring, "The Lord sent me to prophesy against this house and against this city all the words which ye have heard. Therefore now amend your ways and your doings, and obey the voice of the Lord your God; and the Lord will repent him of the evil that he hath pronounced against you. As for me, behold, I am in your hand; do with me as seemeth good and meet unto you. But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof; for of a truth the Lord hath sent me unto you to speak all these words in your ears."  {ST, February 12, 1880 par. 12}
[ST, February 12, 1880 par. 13]          Had the prophet been intimidated by the threats of those in high authority, and the clamoring of the rabble, his message would have been without effect, and he would have lost his life. But the courage with which he discharged his painful duty commanded the respect of the people, and turned the princes of Israel in his favor. Thus God raised up defenders for his servant. They reasoned with the priests and false prophets, showing them how unwise would be the extreme measures which they advocated.  {ST, February 12, 1880 par. 13}
[ST, February 12, 1880 par. 14]          The influence of these powerful persons produced a reaction in the minds of the people. Then the elders united in protesting against the decision of the priests regarding the fate of Jeremiah. They cited the case of Micah, who prophesied judgments upon Jerusalem, saying, "Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountains of the house as the high places of a forest." They put to them the question: "Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the Lord, and beseech the Lord, and the Lord repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls."  {ST, February 12, 1880 par. 14}
[ST, February 12, 1880 par. 15]          So, through the pleading of Ahikam and others, the prophet Jeremiah's life was spared; although many of the priests and false prophets would have been pleased had he been put to death on the plea of sedition; for they could not endure the truths that he uttered exposing their wickedness.  {ST, February 12, 1880 par. 15}
[ST, February 12, 1880 par. 16]          But Israel remained unrepented and the Lord saw that they must be punished for their sin, so he instructed Jeremiah to make yokes and bonds and place them upon his neck, and send them to the king of Edom, the king of Moab, of the Ammonites, of Tyrus and Zidon, commanding the messengers to say that God had given all these lands to Nebuchadnezzar, the king of Babylon. That all these nations should serve him and his descendants for a certain time, till God should deliver them. They were to declare that if those nations refused to serve the king of Babylon they should be punished with the famine, with the sword, and pestilence, till they should be consumed. "Therefore," said the Lord, "Hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon; for they prophesy a lie unto you to remove you far from your land; and that I should drive you out, and ye should perish. But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the Lord; and they shall till it, and dwell therein."  {ST, February 12, 1880 par. 16}
[ST, February 12, 1880 par. 17]          Jeremiah declared that they were to wear the yoke of servitude for seventy years, and the captives that were already in the hands of the king of Babylon, and the vessels of the Lord's house which had been taken, were also to remain in Babylon till that time had elapsed. But at the end of the seventy years God would deliver them from their captivity, and would punish their oppressors, and bring into subjection the proud king of Babylon.  {ST, February 12, 1880 par. 17}
[ST, February 12, 1880 par. 18]          Ambassadors had come from the various nations named to consult with the king of Judah as to the matter of engaging in battle with the king of Babylon. But the prophet of God, bearing the symbols of subjection, delivered the message of the Lord to these nations, commanding them to bear it to their several kings. This was the lightest punishment that a merciful God could inflict upon so rebellious a people; but if they warred against this decree of servitude, they were to feel the full vigor of his chastisement. They were faithfully warned not to listen to their false teachers who prophesied lies.  {ST, February 12, 1880 par. 18}
[ST, February 12, 1880 par. 19]          The amazement of the assembled council of nations knew no bounds when Jeremiah, carrying the yoke of subjection about his neck, made known to them the will of God. But Hananiah, one of the false prophets against whom God had warned his people through Jeremiah, lifted up his voice in opposition to the prophecy declared. Wishing to gain the favor of the king, and his court, he affirmed that God had given him words of encouragement for the Jews. Said he: "Within two full years will I bring again into this place all the vessels of the Lord's house, that Nebuchadnezzar, king of Babylon, took away from this place, and carried them to Babylon. And I will bring again to this place Jeconiah, the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the Lord; for I will break the yoke of the king of Babylon."  {ST, February 12, 1880 par. 19}
[ST, February 12, 1880 par. 20]          Jeremiah, in the presence of all the priests and the people, said that it was the earnest wish of his heart that God would so favor his people that the vessels of the Lord's house might be returned and the captives brought back from Babylon. But this could only be done on condition that the people repented and turned from their evil way to the obedience of God's law. Jeremiah loved his country and ardently wished that the desolation predicted might be averted by the humiliation of the people; but he knew the wish was vain. He hoped the punishment of Israel would be as light as possible; therefore he earnestly entreated them to submit to the king of Babylon for the time that the Lord specified.  {ST, February 12, 1880 par. 20}
[ST, February 12, 1880 par. 21]          He entreated them to hear the words that he spoke. He cited them to the prophecies of Hosea, Habakkuk, Zephaniah, and others whose messages of reproof and warning had been similar to his own. He referred them to events which had transpired in their history in fulfillment of the prophecies of retribution for unrepented sins. Sometimes, as in this case, men had arisen in opposition to the message of God, and predicted peace and prosperity, to quiet the fears of the people, and gain the favor of those in high places. But in every past instance the judgment of God had been visited upon Israel, as the true prophets had indicated. Said he, "The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known that the Lord hath truly sent him." If Israel chose to run the risk, future developments would effectually decide which was the false prophet.  {ST, February 12, 1880 par. 21}
[ST, February 12, 1880 par. 22]          But Hananiah, incensed at this, took the yoke from Jeremiah's neck and broke it. "And Hananiah spake in the presence of all the people, saying, Thus saith the Lord: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the necks of all nations within the space of two full years. And the prophet Jeremiah went his way."  {ST, February 12, 1880 par. 22}
[ST, February 12, 1880 par. 23]          He had done his work, he had warned the people of their danger, he had pointed out the only course by which they could regain the favor of God. But they had mocked his words; men in responsible positions had denounced him, and tried to arouse the people to put him to death. Yet his only crime was in faithfully delivering the message of God to an unbelieving people.  {ST, February 12, 1880 par. 23}
[ST, February 12, 1880 par. 24]          God pities the blindness and perversity of man; he sends light to their darkened understanding in reproof and threatenings which are designed to make the most exalted feel their ignorance and deplore their errors. He would cause the self-complacent to feel dissatisfied with their attainments and seek greater blessings by closer connection with Heaven.  {ST, February 12, 1880 par. 24}
[ST, February 12, 1880 par. 25]          God's plan is not to send messengers who will please and flatter sinners, he delivers no messages of peace to lull the unsanctified into carnal security. But he lays heavy burdens upon the conscience of the wrong-doer, and pierces his soul with sharp arrows of conviction. The ministering angels present to him the fearful judgments of God to deepen the sense of his great need and prompt the agonizing cry "what shall I do to be saved?" The very hand that humbles to the dust, rebukes sin, and puts pride and ambition to shame, lifts up the penitent, stricken one, and inquires with deepest sympathy, "What wilt thou that I shalt do unto thee?  {ST, February 12, 1880 par. 25}
[ST, February 12, 1880 par. 26]          When man has sinned against a holy and merciful God, there is no course for him to pursue so noble, as to sincerely repent and confess his errors in tears and bitterness of soul. This God requires of him and will accept of nothing less than a broken heart and a contrite spirit.                                                            Mrs. E. G. White.  {ST, February 12, 1880 par. 26}
[ST, February 19, 1880 par. 1]       February 19, 1880 Moses.  -  By Mrs. E. G. White.  -         When Moses was forty years of age, an event occurred which seemed to change the whole current of his life. His soul was deeply stirred with a sense of the wrongs done to his people, and he would often leave the royal courts, to visit his brethren in their servitude, and encourage them with the assurance that it would not be always thus, that God would open the way for their deliverance. One day, while thus abroad, he saw an Egyptian beating an Israelite. Moses sprang forward and slew the Egyptian. He had taken the precaution, even in this sudden burst of wrath, to see that he was unwatched, and he buried the body hastily in the sand. But the man whom he had rescued failed to keep the secret, and Moses soon found that it was known to others. The next day he saw two Hebrews contending, one of them clearly in the wrong. When Moses reproved the wrong-doer, he at once turned his rage upon his reprover and basely cast against him his previous act: "Who made thee a prince and a judge over us? Intendest thou to kill me, as thou killedst the Egyptian?"  {ST, February 19, 1880 par. 1}
[ST, February 19, 1880 par. 2]          There could be no further hope of concealment. The whole matter was made known to the Egyptians by the envious Hebrew, and, greatly exaggerated, soon reached the ears of Pharaoh. The monarch was informed that Moses designed to make war upon the Egyptians, to overthrow their government, and make himself king. Pharaoh was exceedingly angry. He thought that this act of Moses meant much, and that there was no safety for his kingdom while the offender lived. He therefore commanded that Moses should be slain. But the servant of God became aware in season of Pharaoh's intent on his life, and he hastily left the palace and fled toward Arabia.  {ST, February 19, 1880 par. 2}
[ST, February 19, 1880 par. 3]          The Lord directed his course, and he found a home with the priest of Midian, Jethro, a man who worshiped God, and who was highly honored by the people of all the surrounding country, for his far-seeing judgment. After a time, Moses married one of the daughters of his benefactor; and here, in the service of his father-in-law, as keeper of his flocks, he remained forty years.  {ST, February 19, 1880 par. 3}
[ST, February 19, 1880 par. 4]          Moses was too hasty in slaying the Egyptian. He supposed the people of Israel understood that God's special providence had raised him up to deliver them. But the Lord did not design to accomplish this work by warfare, as Moses thought, but by his own mighty power, that the glory might be ascribed to him alone. Yet even this rash act was overruled by God to bring about his purpose.  {ST, February 19, 1880 par. 4}
[ST, February 19, 1880 par. 5]          Moses had become, in every sense, a great man. As a writer, as a military leader, and as a philosopher, he had no superior. Love of truth and righteousness had become the basis of his character, and had produced a steadfastness of purpose which no fickleness of fashion, opinion, or pursuits, could influence. Courtesy, diligence, and a firm trust in God, marked his life. He was young and vigorous, overflowing with energy and manly strength. He had deeply sympathized with his brethren in their affliction, and his soul had kindled with a desire to deliver them. Surely, it would appear to human wisdom that he was in every way fitted for his work.  {ST, February 19, 1880 par. 5}
[ST, February 19, 1880 par. 6]          But God seeth not as man sees; his ways are not as ours. Moses is not yet prepared to accomplish this great work, neither are the people prepared for deliverance. He has been educated in the school of Egypt, but he has yet to pass through the stern school of discipline before he is qualified for his sacred mission. Before he can successfully govern the hosts of Israel, he must learn to obey, he must learn self-control. For forty long years he is sent into the retirement of the desert, that, in his life of obscurity, in the humble work of caring for the sheep and lambs of the flock, he may gain the victory over his own passions. He must learn entire submission to the will of God, before he can teach that will to a great people.  {ST, February 19, 1880 par. 6}
[ST, February 19, 1880 par. 7]          Short-sighted mortals would have dispensed with that forty years of training amid the mountains of Midian, deeming it a great loss of time. But Infinite Wisdom placed him who was to be the mighty statesman, the deliverer of his people from slavery, in circumstances, during this period to develop his honesty, his forethought, his faithfulness and care-taking, and his ability to identify himself with the necessities of his dumb charge. Those to whom God has intrusted important responsibilities have not been brought up in ease and luxury; the noble prophets, the leaders and judges of God's appointment, have been men whose characters were formed by the stern realities of life.  {ST, February 19, 1880 par. 7}
[ST, February 19, 1880 par. 8]          God does not select for his work men of one mold and one temperament only, but men of varied temperaments. The human element is seen in all who have been chosen to accomplish a work for God. They have been men of intellect, of depth of feeling; men who would do and dare, whose powers could be directed in the right channel, and who would learn wisdom from God. Said Christ, "If any man will do his will, he shall know of the doctrine." Those who, by earnest, anxious inquiry, seek to learn the will of God, who seize upon and improve every ray of light shining upon their pathway, God will lead. They will not be left to walk in doubt and darkness. Connected with God, the source of all wisdom, man may reach any height of moral excellence.  {ST, February 19, 1880 par. 8}
[ST, February 19, 1880 par. 9]          But inspiration will not come to man in darkness, while he makes no effort to press toward the divine light. Moses must realize his great weakness and deficiency, and his soul must be drawn out for special help from Him who can help. Moses must closely apply his mind to the great change to be wrought in himself. Had he taken matters in a listless, easy, and indifferent manner, shunning care, hardship, and disagreeable responsibilities, as do many young men of today, God would never have intrusted him with a sacred and important work. He was aroused to the highest kind of thought, and to his great want of experimental knowledge of God; and his prayer came forth from a soul burdened with a sense of need and poverty. He hoped, he longed, he prayed, for close connection with God.  {ST, February 19, 1880 par. 9}
[ST, February 19, 1880 par. 10]         Moses had been learning much which he must unlearn. The influence which had surrounded him in Egypt,--the love of his adopted mother, his own high position as the king's grandson, the enchantments of grandeur in art, the dissipation on every hand, the imposing display connected with the idolatrous worship, and the constant repetition, by the priests, of countless fables concerning the power of their gods,--all had left deep impressions upon his developing mind, and had molded, to some extent, his habits and character. These impressions, time, change of surroundings, and close connection with God, could remove. Yet it must be by earnest, persevering effort, a struggle as for life, with himself, to uproot the seeds of error, and in their place have truth firmly implanted. At every point, Satan would be prepared to strengthen error and dislodge truth; but while God designed that Moses should be self-trained by severe discipline, he himself would be his ever-ready helper against Satan when the conflict should be too severe for human strength.  {ST, February 19, 1880 par. 10}
[ST, February 19, 1880 par. 11]          With the wild mountains surrounding him, alone with God, Moses had a precious opportunity to learn himself, to discern his pride and self-exaltation, and to overcome the habits formed amid the luxury, ease, and indulgence of court life. The magnificent temples of Egypt were no longer before his eyes, impressing his mind with their superstition and falsehood. Amid the towering rocks and everlasting hills he could behold the evidences of the Creator's greatness and majesty, and power, and contrast with the insignificance of the gods of Egypt. Every where the Creator's name was written. Moses was surrounded with his presence, and covered with his overshadowing glory. God himself was speaking to his servant through these mute representatives of his power.  {ST, February 19, 1880 par. 11}
[ST, February 19, 1880 par. 12]          The light of nature and that of revelation are from the same source, teaching grand truths and always agreeing with each other. As Moses saw that all God's created works act in sublime harmony with his laws, he realized how unreasonable it is for man to array himself in opposition to the law of God. The conflict was most trying, the effort long, to bring heart and mind on all points in harmony with truth and with Heaven; but Moses was finally a victor. He came forth from the proving of God, mild in spirit, patient in temper, generous toward the erring, kind, reverent, and humble, one of the meekest of men in his intercourse with the world. Every child of God will have a similar experience. It is only after sore discipline and severe instruction that man, in obedience to Christ an heir of glory, can learn to wear divine honors with grace and dignity becoming to his position as a member of the royal family.  {ST, February 19, 1880 par. 12}
[ST, February 19, 1880 par. 13]          As year after year passed by, and left the servant of God still in his humble position, it would have seemed to one of less faith than he, as if God had forgotten him; as if his ability and experience were to be lost to the world. But as he wandered with his silent flocks in solitary places, the abject condition of his people was ever before him. He recounted all God's dealings with the faithful in ages past, and his promises of future good, and his soul went out toward God in behalf of his brethren in bondage, and his fervent prayers echoed amid the mountain caverns by day and by night. He was never weary of presenting before God the promises made to his people, and pleading with him for their deliverance.  {ST, February 19, 1880 par. 13}
[ST, February 19, 1880 par. 14]          Those prayers were heard. Could his eyes have been opened, he would have seen the messengers of God, pure, holy angels, bending lovingly over him, shedding their light around him, and preparing to bear his petition to the throne of the Highest. The long years spent amid desert solitudes were not lost. Not only was Moses gaining a preparation for the great work before him, but during this time, under the inspiration of the Holy Spirit, he wrote the book of Genesis and also the book of Job, which would be read with the deepest interest by the people of God until the close of time.  {ST, February 19, 1880 par. 14}
[ST, February 19, 1880 par. 1]       February 19, 1880 The Sacrifice Demanded of Us.  -         Christ demands all. If he required less, the sacrifice made by him was too dear, and too great to bring us up to such a level. Our holy faith cries out separation. We should not be conformed to the world, or to dead, heartless professors, but be transformed by the renewing of our mind. This is a self-denying way. But if we think it too straight; if we think that there is too much self-denial in this narrow path; or if we say, How hard to give up all, let us ask ourselves this question, What did Christ give up for me?  {ST, February 19, 1880 par. 1}
[ST, February 19, 1880 par. 2]          The infinite sacrifice he made eclipses all we call self-denial. Behold him in the garden sweating great drops of blood. Follow him on his way to the judgment hall, while he is derided, mocked and insulted by that infuriated mob. Behold him clothed in that old purple robe. Hear the coarse jest and cruel mocking, see his enemies place upon that noble head the crown of thorns, and then smite him with a reed, causing the thorns to penetrate his temples, and the blood to flow from that holy brow; hear that murderous throng eagerly crying for the blood of the Son of God; see him delivered into their hands, and led away, pale, weak, and fainting, to his crucifixion; see him stretched upon the wooden cross, and the nails driven through his tender hands and feet; behold him hanging upon the cross in agony, until the sun refuses to shine, and the angels veil their faces from the horrid scene,-- then ask yourself the question, Does he require too much in asking me to give up the world and deny self? No, no.  {ST, February 19, 1880 par. 2}
[ST, February 19, 1880 par. 3]          A divided, half-hearted life causes doubt and darkness. Persons living thus do not enjoy the consolations of religion, neither the pleasures which the world gives. It is a blessed privilege to give up all for Christ. It is safe to follow him who is the only true, unerring pattern. If others act on the principle of the spiritual sluggard, we should leave them, and march forward to the elevation of Christian character. Let us not sleep at our post, but deal faithfully and truly with our own souls.  {ST, February 19, 1880 par. 3}
[ST, February 19, 1880 par. 4]          The indulgence of light reading and tales of fiction produces a false, unhealthy excitement of the mind, and unfits it for any spiritual exercise. It weans the soul from prayer, and love for spiritual things. Reading that will throw light upon the sacred volume, and increase one's desire to study it, is not dangerous, but beneficial. The oftener and more diligently the Scriptures are read, the more beautiful will they appear, and the less relish will one have for light reading. The daily study of the Scriptures will have a sanctifying influence upon the life. Then let us bind to our hearts this precious volume which will never fail to prove a friend and guide in perplexity.  {ST, February 19, 1880 par. 4}
[ST, February 19, 1880 par. 5]          How many have fixed their hopes on earthly objects, and how earnestly and perseveringly have they labored to obtain them, yet without realizing their anticipations. But there is an object before all worthy of a life-long effort. It is the salvation of our souls--everlasting life. And this demands self-denial, sacrifice and close study. If we gain eternal life, we must live for it and deny self; come out from the world and be separate. Our life must be marked with sobriety, watchfulness, and prayer. Angels are watching the development of character, and weighing moral worth. All our words and acts are passing in review before God.  {ST, February 19, 1880 par. 5}
[ST, February 19, 1880 par. 6]          It is a fearful, solemn time. The hope of eternal life should not be cherished upon slight grounds; it should be settled between God and our own souls. Some will lean upon the judgment and experience of others, rather than be at the trouble of a close examination of their own hearts; and thus pass along for months and years without any witness of the Spirit of God, or evidence of their acceptance. Such are deceiving themselves. They suppose they have a hope, but lack the essential qualifications of a Christian.  {ST, February 19, 1880 par. 6}
[ST, February 19, 1880 par. 7]          God's people are peculiar. Their spirit cannot mingle with the spirit and influence of the world. None desire to meet Jesus with a profession only, and thus be disappointed of eternal life. Then let us examine the grounds of our hope thoroughly, and deal truly with our own soul. Let us decide now whether we will follow Christ at any sacrifice or any cost.                                                               Mrs. E. G. White.                                                                   -    {ST, February 19, 1880 par. 7}
[ST, February 26, 1880 par. 1]       February 26, 1880 The Call of Moses.  -  By Mrs. E. G. White.  -         To the oppressed and suffering Hebrews the day of their deliverance seemed to be long deferred; but in his own appointed time God designed to work for them in mighty power. Moses was not to stand, as he at first anticipated, at the head of armies, with waving banners and glittering armor. That people, so long abused and oppressed, were not to gain the victory for themselves, by rising up and asserting their rights. God's purpose was to be accomplished in a way to pour contempt on human pride and glory. The deliverer was to go forth as a humble shepherd, with only a rod in his hand; but God would make that rod powerful in delivering his people from oppression, and in preserving them when pursued by their enemies.  {ST, February 26, 1880 par. 1}
[ST, February 26, 1880 par. 2]         Before Moses went forth, he received his high commission, his ordination to his great work, in a way that filled him with awe, and gave him a deep sense of his own weakness and unworthiness. While engaged in his round of duties he saw a bush, branches, foliage, and trunk, all burning, yet not consumed. He drew near to view the wonderful sight, when a voice addressed him from out of the flame. It was the voice of God. It was He who, as the angel of the covenant, had revealed himself to the fathers in ages past. The frame of Moses quivered, he was thrilled with terror, as the Lord called him by name. With trembling lips he answered, "Here am I." He was warned not to approach his Creator with undue familiarity: "Put off thy shoes from off thy feet; for the place whereon thou standest is holy ground." "And Moses hid his face; for he was afraid to look upon God."  {ST, February 26, 1880 par. 2}
[ST, February 26, 1880 par. 3]          Finite man may learn a lesson that should never be forgotten,--to approach God with reverence. We may come boldly into his presence, presenting the name of Jesus, our righteousness and substitute, but never with the boldness of presumption, as though he were on a level with ourselves. We have heard some address the great and all-powerful and holy God, who dwelleth in light unapproachable, as they would not address an equal, or even an inferior. We have seen some behave themselves in the presence of God as they would not dare to do in the presence of an earthly friend. These show that they have not a proper view of God's character and the greatness of his power. They should remember that God's eye is upon them; he reads the thoughts of their hearts concerning him. He will not be mocked. God is greatly to be reverenced; wherever his presence is clearly realized, sinful man will bow in the most humble attitude, and from the depths of the soul cry out, "How dreadful is this place!"  {ST, February 26, 1880 par. 3}
[ST, February 26, 1880 par. 4]          As Moses waited in reverent awe before God, the words continued: "I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey." "Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt."  {ST, February 26, 1880 par. 4}
[ST, February 26, 1880 par. 5]          Amazed and frightened at the command, Moses drew back, saying, "Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" The reply was,  {ST, February 26, 1880 par. 5}
[ST, February 26, 1880 par. 6]          "Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee. When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. Moses thought of the difficulties to be encountered, the blindness, ignorance, and unbelief of his people, who were almost destitute of all knowledge of God.  {ST, February 26, 1880 par. 6}
[ST, February 26, 1880 par. 7]          "Behold," he said, "when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is his name? what shall I say to them?" The answer was,  {ST, February 26, 1880 par. 7}
[ST, February 26, 1880 par. 8]          "I AM THAT I AM. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." Moses was commanded first to assemble the elders of Israel, the most noble and righteous among them, who had long grieved because of their bondage, and to declare to them a message from God, with a promise of deliverance. Then he was to take the elders before the king, and say to him,  {ST, February 26, 1880 par. 8}
[ST, February 26, 1880 par. 9]         "The Lord God of the Hebrews hath met with us, and now let us go, we beseech thee, three day's journey into the wilderness, that we may sacrifice to the Lord our God."  {ST, February 26, 1880 par. 9}
[ST, February 26, 1880 par. 10]          The Pharaoh before whom Moses was to appear was not the one who had decreed that he should be put to death. That monarch was dead, and another had taken the reins of government. The name Pharaoh was a title borne by nearly all the Egyptian kings.  {ST, February 26, 1880 par. 10}
[ST, February 26, 1880 par. 11]          Moses was forewarned that Pharaoh would resist the appeal to let Israel go. Yet the courage of God's servant must not fail; for the Lord would make this the occasion to manifest his power before the Egyptians and before his people. "And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof; and after that, he will let you go."  {ST, February 26, 1880 par. 11}
[ST, February 26, 1880 par. 12]          The mighty miracles wrought for the deliverance of the Hebrews, would give them favor in the sight of the Egyptians; and when they should leave Egypt they were not to go empty-handed. They were to ask or seek from their Egyptian neighbors valuable articles, such as jewels of silver and gold, which could be easily transported. The Egyptians had been enriched by the labor unjustly exacted from the Israelites; and now, as the latter were to start on their long journey to a new home, it was right that they should receive a portion of the wealth which they had fairly earned. This would be a small recompense for their many years of unpaid servitude.  {ST, February 26, 1880 par. 12}
[ST, February 26, 1880 par. 13]          Moses saw before him difficulties which seemed unsurmountable. What proof could he give his people that God had indeed sent him? "Behold," he said, "they will not believe me, nor hearken to my voice; for they will say, 'The Lord hath not appeared unto thee.'" Evidence which appealed to his own senses was now given. He was told to cast the rod in his hand upon the ground. He did so; it became a serpent, and he fled before it. He was recalled and commanded to seize it. As he obeyed, it became again a rod. He was bidden to put his hand into his bosom. He did so, and on taking it out, saw it all covered with the white scabs of leprosy. On being told, he put it again into his bosom, and on withdrawing it saw that it had become like the other. By these signs the Lord assured Moses that his own people as well as Pharaoh should be convinced that one mightier than the king of Egypt was manifest among them.  {ST, February 26, 1880 par. 13}
[ST, February 26, 1880 par. 14]          But the servant of God was still overwhelmed by the thought of the strange and wonderful work before him. In his distress and terror he now pleaded as an excuse a lack of ready speech: "O my Lord, I am not eloquent, neither heretofore nor since thou hast spoken to thy servant; but I am slow of speech and of a slow tongue." He had been so long from the Egyptians that he had not so clear knowledge and ready use of their language as when he was among them. This hesitancy on the part of Moses would seem to imply a fear that God was unable to qualify him for the great work to which he had called him, or that he had made a mistake in his selection of the man. The Lord said to him, "Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? Have not I, the Lord?" What an appeal! What a rebuke to the distrustful!  {ST, February 26, 1880 par. 14}
[ST, February 26, 1880 par. 15]          To this was added another assurance of divine aid: "Now, therefore, go, and I will be with thy mouth, and will teach thee what thou shalt say." But Moses still entreated the Lord to select a more competent person. These excuses at first proceeded from humility and self-diffidence. But after the Lord had promised to remove all his difficulties, and to give him final success, then any further shrinking back and complaining of his unfitness showed unbelief and distrust of God himself.  {ST, February 26, 1880 par. 15}
[ST, February 26, 1880 par. 16]          Moses was now directed to Aaron, his elder brother, who was eloquent, and who, having been in daily use of the language of the Egyptians, understood and could speak it perfectly. He was told that Aaron was coming to meet him, and when he came would rejoice at the meeting. The Lord then commanded Moses,  {ST, February 26, 1880 par. 16}
[ST, February 26, 1880 par. 17]          "Thou shalt speak unto him, and put words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people; and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. And thou shalt take this rod in thine hand, wherewith thou shalt do signs."  {ST, February 26, 1880 par. 17}
[ST, February 26, 1880 par. 18]          Moses could make no further resistance, for all ground for excuses was removed. He returned to his father-in-law's tent, and asked permission to visit his brethren in Egypt. Jethro gave it, with his blessing, "Go in peace." So, taking his wife and children, Moses set out on his journey. He had not dared to make known the object of his mission, lest they should not be allowed to accompany him. Before reaching Egypt, however, he himself deemed it best, for their own safety, to send them back to her father's tent.  {ST, February 26, 1880 par. 18}
[ST, February 26, 1880 par. 19]          The Lord said unto Moses, "When thou goest to return unto Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand; but I will harden his heart, that he will not let the people go." That is, the display of almighty power before Pharaoh, being rejected by him, would make him harder and more firm in his rebellion. But the Lord would overrule the course of this haughty monarch, so that his obstinacy and perverseness would cause the name of God to be magnified before the Egyptians, and before his people also.  {ST, February 26, 1880 par. 19}
[ST, February 26, 1880 par. 20]          Moses was directed to say unto Pharaoh, "Thus saith the Lord, Israel is my son, even my first-born. And I say unto thee, Let my son go, that he may serve me. And if thou refuse to let him go, behold, I will slay thy son, even thy first-born." The Lord called Israel his first-born because he had singled out that people to be the depositaries of his law, obedience to which would preserve them pure amidst idolatrous nations. He conferred upon them special privileges, such as were generally granted to the first-born son.  {ST, February 26, 1880 par. 20}
[ST, February 26, 1880 par. 21]          As Moses journeyed to Egypt, the angel of the Lord met him, and assumed a threatening posture, as though he would slay him. He did not explain the reason for his appearance in this manner, but Moses knew that there was a cause. He was going to Egypt in obedience to the express command of God; therefore the journey must be right. He at once remembered that his youngest son had not been circumcised. In compliance with the wishes of Zipporah, he had postponed the ceremony, contrary to the divine requirement. Now the wife, fearful that her husband might be slain, overcame her feelings of undue affection for her son, and performed the rite herself. After this, the angel let Moses go. In his mission to Pharaoh, he was to be placed in a perilous position, where his life would be exposed to the will of the king, if God did not by his power, through the presence of angels, preserve him. While Moses was living in neglect of one of God's positive commands, his life would not be secure; for angels could not protect him in disobedience.  {ST, February 26, 1880 par. 21}
[ST, February 26, 1880 par. 22]          In the time of trouble, just previous to the coming of Christ, the lives of the righteous will be preserved through the ministration of holy angels. But there will be no security for the transgressor. Angels cannot then protect those who are living in neglect of a known duty or an express command of Jehovah.                                                                   -    {ST, February 26, 1880 par. 22}
[ST, February 26, 1880 par. 1]       February 26, 1880 Duty of Parents to their Children.  -         The youth of our day are ignorant of Satan's devices. Parents should therefore be awake in these perilous times, working with perseverance and industry, to shut out the first approach of the foe. They should instruct their children when sitting in the house, or walking by the way, when rising up or lying down. It should be line upon line, precept upon precept, here a little and there a little. The mother's work should commence with the infant. She should subdue the will and temper of the child, and bring its disposition into subjection. Teach it to obey, and as the child grows older relax not the hand. Every mother should take time to reason with the child to correct its errors, and patiently teach it the right way.  {ST, February 26, 1880 par. 1}
[ST, February 26, 1880 par. 2]          Christian parents should labor to instruct and fit their offspring to become the children of God. Strict discipline may at times cause dissatisfaction, and children will want their own way; yet where they have learned the lesson of obedience to their parents, they are better prepared to submit to the requirements of God. Thus the training received in childhood influences the religious experience, and molds the character of the man.  {ST, February 26, 1880 par. 2}
[ST, February 26, 1880 par. 3]          When children decide to leave the pleasures of the world, and become the disciples of Christ, a great burden is lifted from the hearts of parents. But the labor and care should not cease at this point, since the children have but just commenced the warfare against sin in all its forms, and specially need the watch-care and counsel of faithful parents. They should encourage the children to confide in them and unburden to them their trials and griefs. Parents will thus learn to sympathize and pray with them, and they will be encouraged to press on in the way of life, trusting in God.  {ST, February 26, 1880 par. 3}
[ST, February 26, 1880 par. 4]          Children would be saved from many evils if they were more familiar with their parents. Parents should encourage in their children a disposition to be open and frank, and come to them with their difficulties, and lay the matter just as they view it before their parents, and ask advice of them. Who are so well calculated to see and point out their dangers as godly parents? Who can understand the peculiar temperaments of their own children as well as they? The mother who has watched every turn of the mind from infancy, and is acquainted with the natural disposition, is well prepared to counsel her children. Who can tell as well what traits of character to check and restrain, as the mother, counselled by the father?  {ST, February 26, 1880 par. 4}
[ST, February 26, 1880 par. 5]          Children who are Christians will prefer the love and approbation of their God-fearing parents above every earthly blessing. They will love and honor their parents. One of the principal studies of their lives should be, How can I make my parents happy? But children who do not receive right instruction, have but little sense of their obligation to their parents. It is often the case that the more parents do for them the more ungrateful they are, and the less they respect them. Children who have been petted and waited upon, always expect it; and if their expectations are not met, they are disappointed and discouraged. This same disposition will be seen through their whole lives, and they will be helpless, leaning upon others for aid, expecting others to favor them, and yield to them. And if they are opposed, even after grown to manhood and womanhood, they think themselves abused; and thus they worry their way through the world, murmuring and fretting because everything does not suit them.  {ST, February 26, 1880 par. 5}
[ST, February 26, 1880 par. 6]          Parents should deal faithfully with the souls committed to their trust. They should not encourage in them pride, extravagance or love of show. Habits formed when very young, are not easily forgotten. Parents should commence to discipline the minds of their children while very young, to the end that they may be Christians. Let all your efforts be for their salvation. Act as though they were put in your care to be fitted as precious jewels to shine in the kingdom of God. Beware how you lull your children to sleep over the pit of destruction, with the mistaken thought that they are not old enough to be accountable, and are not old enough to repent of their sins and profess Christ.  {ST, February 26, 1880 par. 6}
[ST, February 26, 1880 par. 7]          Many precious promises like the following are recorded for those who seek the Lord early: "Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. Ecclesiastes 12:1. "I love them that love me; and those that seek me early shall find me." Proverbs 8:17. The good Shepherd still entreats: "Suffer little children to come unto me and forbid them not; for of such is the kingdom of heaven." Teach the children to seek the Lord while young and thus devote the best of their strength to his service.  {ST, February 26, 1880 par. 7}
[ST, February 26, 1880 par. 8]          We are living in an unfortunate age for children. A strong tide is setting downward to perdition, and it needs more than childhood's experience and strength to press against the current, that would bear them down. All who have a desire to yield their hearts to God and obey his requirements, Satan will try to perplex, and overcome with his temptations, that they may become discouraged and give up the warfare.  {ST, February 26, 1880 par. 8}
[ST, February 26, 1880 par. 9]          Parents, help the children. Watch continually to cut off the current, and roll back the weight of evil which is pressing in upon them. The children cannot do this of themselves. Parents can do much. By earnest prayer and living faith they may bind their children upon the altar, and thus secure the watch-care of guardian angels; the guiding hand of God will lead them through the perils of the last days, and bring them off victorious over every foe.                                                             Mrs. E. G. White.                                                                   -    {ST, February 26, 1880 par. 9}
[ST, March 4, 1880 par. 1]      March 4, 1880 Return of Moses to Egypt.  -  By Mrs. E. G. White.  -         Aaron, being instructed by angels, went forth to meet his brother, from whom he had been separated for many years; and they met, amid the desert solitudes, in the mount of God. Here they communed together, and Moses told Aaron "all the words of the Lord who had sent him, and all the signs which he had commanded him." Together they journeyed over the Arabian wastes, toward Egypt; and having reached the land of Goshen, they proceeded to assemble together the elders of Israel. Aaron, the eloquent spokesman, communicated to them all the dealings of God with Moses, and then they gave the signs before the people. "The people believed; and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshiped."  {ST, March 4, 1880 par. 1}
[ST, March 4, 1880 par. 2]          The next work of the two brothers was to communicate with the king himself. They entered the great palace of the Pharaoh's as commissioners from Jehovah; they felt that God was with them there, and they spoke with authority: "Thus saith the Lord God of Israel, Let my people go, that they may hold a feast to me in the wilderness."  {ST, March 4, 1880 par. 2}
[ST, March 4, 1880 par. 3]          "Who is the Lord, that I should obey his voice to let Israel go?" demanded the monarch; "I know not the Lord, neither will I let Israel go." They answered,  {ST, March 4, 1880 par. 3}
[ST, March 4, 1880 par. 4]          "The God of the Hebrews hath met with us; let us go, we pray thee, three days' journey into the desert, and sacrifice unto the Lord our God, lest he fall upon us with pestilence or with the sword."  {ST, March 4, 1880 par. 4}
[ST, March 4, 1880 par. 5]          The king had heard of them before, and of the excitement among the people. He became very angry. "Wherefore do ye, Moses and Aaron, let ［hinder］ the people from their works? Get you unto your burdens." Then he added, as a thought of the loss occasioned by this interruption in their work passed through his mind. "Behold, the people of the land are many, and ye make them to rest from their burdens."  {ST, March 4, 1880 par. 5}
[ST, March 4, 1880 par. 6]          The same day the king issued orders to all the officers superintending the work of the Israelites, to do that which made their slavery doubly severe and cruel. The buildings of that country were and still are made of sun-dried bricks, with cut straw intermixed to hold the earth together, even their finest edifices being so constructed, and then faced with stone. The king now commanded that no more straw should be issued to the workmen; but the same amount of brick was rigidly required.  {ST, March 4, 1880 par. 6}
[ST, March 4, 1880 par. 7]          This order produced great distress among the Israelites throughout the land. The Egyptian taskmasters had appointed Hebrew officers to oversee the work of the people, and these officers were responsible for the labor performed by those under their charge. When the unfeeling requirement of the king was put in force, the people scattered themselves throughout the land, to gather stubble instead of straw; but they found it impossible to accomplish the usual amount of labor. For this failure, the Hebrew officers, as well as the people, were cruelly beaten.  {ST, March 4, 1880 par. 7}
[ST, March 4, 1880 par. 8]          These officers supposed that their oppression came from their taskmasters, and not from the king himself; therefore they went to him with an account of their grievances, and the unjust treatment which they had received. Their remonstrance was met by Pharaoh with a taunting charge of idleness, to indulge which, he said, they were desirous of going into the wilderness for the purpose of sacrificing. They were ordered back to their work, which was to be in no wise diminished, but to be everywhere exacted. As they were returning, they met Moses and Aaron, and cried out to them: "The Lord look upon you, and judge; because ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us."  {ST, March 4, 1880 par. 8}
[ST, March 4, 1880 par. 9]          As the Hebrew elders thus reproached Moses, he was greatly distressed. The sufferings of the people had been much increased. All over the country a cry of anguish went up from men, women, and children; and all united in charging upon Moses this disastrous change in their condition. Alone he went before God, with the bitter cry,  {ST, March 4, 1880 par. 9}
[ST, March 4, 1880 par. 10]          "Lord, wherefore hast thou so evil entreated this people? Why is it that thou hast sent me? For since I came to Pharaoh, to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all." The reply to him from Jehovah was,  {ST, March 4, 1880 par. 10}
[ST, March 4, 1880 par. 11]          "Now shalt thou see what I will do to Pharaoh; for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land." And then he was reminded of the covenant which God had made with his forefathers, and assured that it would be faithfully carried into effect.  {ST, March 4, 1880 par. 11}
[ST, March 4, 1880 par. 12]          The Hebrews had expected to be released from bondage without any particular trial of faith, or any suffering on their part. But they were not yet prepared to be delivered. They had but little faith, and were unwilling patiently to suffer their afflictions, until God should work for them a glorious deliverance.  {ST, March 4, 1880 par. 12}
[ST, March 4, 1880 par. 13]          Many years had the children of Israel been in servitude to the Egyptians. Only a few families went down into Egypt, but they had become a great multitude. And being surrounded with idolatry, many had lost the knowledge of the true God, and had forgotten his law. Yet there were some among them who still worshiped the living God, the Maker of the heavens and the earth. They were grieved to see their children daily witnessing, and even engaging in, the abominations of the idolatrous people around them, and bowing to Egyptian deities, made of wood and stone, and offering sacrifice to these senseless objects. In their distress, the faithful cried unto the Lord for deliverance from the Egyptian yoke; that he would bring them out of Egypt, where they might be free from idolatry, and the corrupting influences which surrounded them.  {ST, March 4, 1880 par. 13}
[ST, March 4, 1880 par. 14]          They did not conceal their faith, but openly acknowledged before the Egyptians that they served the only true and living God. They rehearsed the evidences of his existence and power, from creation down. The Egyptians thus had an opportunity to become acquainted with the faith of the Hebrews, and their God. They tried to subvert the faithful worshipers of the true God by threats, by the promise of reward, and by cruel treatment.  {ST, March 4, 1880 par. 14}
[ST, March 4, 1880 par. 15]          The elders of Israel endeavored to encourage the sinking faith of their brethren, by referring to the promise made to Abraham, and the prophetic words of Joseph before his death, foretelling their deliverance from Egypt. Some would listen and believe. Others looked at their own sad condition, and would not hope. When the Egyptians learned the expectations of the children of Israel, they derided their hopes of deliverance, and spoke scornfully of the power of their God. They pointed them to their own situation, as merely a nation of slaves, and tauntingly said to them, If your God is so just and merciful, and possesses power above the Egyptian gods, why does he not make you a free people? Why not manifest his greatness and power, and exalt you? The Egyptians then called attention to their own people, who worshiped gods of their own choosing, which the Israelites termed false gods. They exultingly said that their gods had prospered them, and had given them food, and raiment, and great riches, and had also given the Israelites into their hands to serve them, and that they had power to oppress them, and destroy their lives, so that they should be no people.  {ST, March 4, 1880 par. 15}
[ST, March 4, 1880 par. 16]          Pharaoh boasted that he would like to see their God deliver them from his hands. These words destroyed the hopes of many of the children of Israel. It appeared to them very much as the king and his counselors had said. They knew that they were treated as slaves, and that they must endure just that degree of oppression which their taskmasters and rulers might choose to inflict upon them. Their male children had been hunted and slain. Their own lives were a burden; and they were believing in, and worshiping, the God of Heaven. Then they contrasted their condition with that of the Egyptians. The latter worshiped the sun, moon, and stars, and also beasts, and even images, the work of their own hands; yet they were prosperous, and wealthy. And some of the Hebrews thought that if the Lord was above all gods, he would not thus leave them as slaves to an idolatrous nation.  {ST, March 4, 1880 par. 16}
[ST, March 4, 1880 par. 17]          The faithful servants of God understood that it was because of their unfaithfulness to him as a people, and their disposition to intermarry with other nations, thus being led into idolatry, that the Lord had suffered them to go into Egypt. And they firmly declared to their brethren that God would soon break their oppressive yoke.  {ST, March 4, 1880 par. 17}
[ST, March 4, 1880 par. 18]          But many of the Hebrews were content to remain in bondage, rather than to go to a new country, and meet the difficulties attending such a journey; and the habits of some had become so much like those of the Egyptians that they preferred to dwell in Egypt. Therefore the Lord did not deliver them by the first display of his signs and wonders before Pharaoh. He overruled events to more fully develop the tyrannical spirit of the Egyptian king, and also by manifestations of almighty power, to give the Israelites more exalted views of the divine character, that they might be anxious to leave Egypt and choose the service of the true and merciful God. The task of Moses would have been much easier, had not many of the Israelites become so corrupted that they were unwilling to leave Egypt.  {ST, March 4, 1880 par. 18}
[ST, March 11, 1880 par. 1]       March 11, 1880 The Plagues on Egypt.  -  By Mrs. E. G. White.  -         The Lord directed Moses to go again to the children of Israel, and repeat the promise of deliverance, with a fresh assurance of divine favor. Moses went as he was commanded; but the people were in no mood to receive him; their hearts were full of bitterness, the lash was still sounding in their ears, the cry of anguish and distress drowned all other sounds, and they would not listen. Moses bowed his head in humiliation and disappointment, and again God's voice was heard by him.--"Go in, speak unto Pharaoh, king of Egypt, that he let the children of Israel go out of his land." The discouraged man replied, If the children of Israel, thine own circumcised people, will not hearken unto me, how then shall Pharaoh, who is uncircumcised and an idolater, hear me? Moses' heart seemed utterly crushed. Yet still he was kept to duty. He was told now to take Aaron with him, and directed, "Thou shalt speak all that I command thee;" told to go before Pharaoh and again request "that he send the children of Israel out of his land." He was informed that the monarch would not give his consent until God should lay his hand in judgment upon Egypt and bring Israel out by his almighty power. Every punishment which the king rejected would render the next chastisement more close and severe, until his proud heart should be humbled, and he should acknowledge the Maker of the heavens and the earth as the living and all-powerful God. The Lord would bring up his people from their long servitude in a signal manner, giving the Egyptians an opportunity to exhibit the feeble wisdom of their mighty men, and array the power of their gods in opposition to the God of Heaven. He would show them by his servant Moses that the Maker of the heavens and the earth is the living and all-powerful God, above all gods; that his strength is mightier than the strongest,--that Omnipotence could bring forth his people with a high hand and with an outstretched arm. He would punish the Egyptians for their idolatry, and for their proud boasting of the mercies bestowed upon them by their senseless gods. God would glorify his own name, that other nations might hear of his power and tremble at his mighty acts, and that his people might be led to fully turn from their idolatry to render to him pure worship.  {ST, March 11, 1880 par. 1}
[ST, March 11, 1880 par. 2]         Obedient to the command of God, Moses and Aaron again entered the lordly halls of the king of Egypt. There, surrounded by the massive and richly sculptured columns, and the gorgeousness of rich hangings and adornments of silver and gold, and gems, before the monarch of the most powerful kingdom then in existence, stood these two men of the despised race, one with a rod in his hand, come once more to deliver their request that he would let their people go.  {ST, March 11, 1880 par. 2}
[ST, March 11, 1880 par. 3]          The king demanded a miracle. Moses and Aaron had been previously directed of God how to act in case such a demand should be made, and Aaron now took the rod and cast it down before the king. It became a serpent. The monarch sent for his "wise men, and the sorcerers," who at his command, "cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods." The only effect on the king was to make him more settled and firm in his purpose than before.  {ST, March 11, 1880 par. 3}
[ST, March 11, 1880 par. 4]          The magicians did not really cause their rods to become serpents, but by magic, aided by the great deceiver, made them appear like serpents, to counterfeit the work of God. Satan assisted his servants, in order to deceive the people, and encourage them in their rebellion. Pharaoh would grasp at the least evidence he could obtain to justify himself in resisting the work of God performed by Moses and Aaron. He told these servants of God that his magicians could do all these wonders. The difference between the work of God and that of the magicians was, one was of God, the other of Satan. One was true, the other false.  {ST, March 11, 1880 par. 4}
[ST, March 11, 1880 par. 5]          Moses and his brother were next directed to meet the king as he visited the river in the morning, and standing upon its bank they were again to repeat their message to him, and as proof that God had indeed sent them, they were to stretch out the rod over the waters in all directions, thus changing them into blood. It was done, and the river ran blood, and all the water in their houses was changed to blood, the fish died, and the water became offensive to the smell. But "the magicians of Egypt did so with their enchantments," changing in the same way the water drawn from wells. Still the king hardened his heart, and refused to yield. For seven days the plague continued, the inhabitants being obliged to dig wells to supply themselves with water.  {ST, March 11, 1880 par. 5}
[ST, March 11, 1880 par. 6]          Another effort at moving the king was now made. The rod was again stretched out over the waters, and frogs came up from the river and spread over the country,--into the houses, and bed-chambers, and ovens, and kneading-troughs. The magicians with their enchantments appeared to bring up similar animals. The general nuisance soon became so intolerable that the king was earnest to have it removed. But although the magicians had succeeded in producing frogs, they could not remove them. When Pharaoh saw this he was somewhat humbled, and desired Moses and Aaron to entreat the Lord for him, that the plague might be stayed. They reminded the haughty king of his former boasting, and asked where was now the vaunted power of his magicians; then they requested him to appoint a time for their prayers, and at the hour specified the living cause was removed, though the effect remained; for the frogs, perishing, polluted the atmosphere.  {ST, March 11, 1880 par. 6}
[ST, March 11, 1880 par. 7]          The work of the magicians had led Pharaoh to believe that these miracles were performed by magic; but he had abundant evidence that this was not the case when the plague of frogs was removed. The Lord could have caused them to disappear and return to dust in a moment; but he did not do this, lest, after they should be removed, the king and the Egyptians should say that it was the result of magic, like the work of the magicians. The frogs died, and were then gathered together in heaps. Here the king and all Egypt had evidence which their vain philosophy could not dispose of, that this work was not accomplished by magic, but was a judgment from the God of Heaven.  {ST, March 11, 1880 par. 7}
[ST, March 11, 1880 par. 8]          When the king was relieved of his immediate distress, he again stubbornly refused to let Israel go. Aaron, at the command of God stretched out his hand and caused the dust of the earth to become lice throughout all the land of Egypt. Pharaoh called upon the magicians to do the same with their enchantments, but they could not. The work of God was thus shown to be superior to the power of Satan. The magicians themselves acknowledged that their imitative power was at an end, saying, "This is the finger of God." But the king was still unmoved.  {ST, March 11, 1880 par. 8}
[ST, March 11, 1880 par. 9]          Still another trial was made, after another appeal to "let the people go." Flies filled the houses and swarmed upon the ground, so that "the land was corrupted by reason of the swarm of flies." These were not such flies as harmlessly annoy us at some seasons of the year; but they were large and venomous. Their sting was very painful to man and beast. It had been previously stated that the land of Goshen would be exempt from this visitation, which was accordingly found to be true.  {ST, March 11, 1880 par. 9}
[ST, March 11, 1880 par. 10]          Pharaoh now sent for the two brothers, and told them that he would allow the Israelites to offer sacrifices in Egypt itself; but this offer was refused. Certain animals were regarded as objects of worship by the Egyptians, and such was the reverence in which these creatures were held that to slay one, even accidentally, was a crime punishable with death. Moses assured the king that it was impossible for them to sacrifice to God in the land of Egypt; for they might select for their offering some one of the animals which the Egyptians considered sacred.  {ST, March 11, 1880 par. 10}
[ST, March 11, 1880 par. 11]          Moses again proposed to go three days' journey into the wilderness. The king consented and begged the servants of God to entreat that the plague might be removed. They promised to do this, but cautioned him against dealing deceitfully with them. The plague ceased at their prayer. But the king's heart had become hardened by his persistent rebellion, and he still refused to let the people go.  {ST, March 11, 1880 par. 11}
[ST, March 18, 1880 par. 1]       March 18, 1880 The Plagues of Egypt   -  By Mrs. E. G. White.  -  (Concluded.)         Pharaoh was now forewarned of a still more terrible visitation, that of murrain upon all the Egyptian cattle which were out in the field. It was distinctly stated that the Hebrews should be exempted from this evil. The plague came, as predicted, and Pharaoh, on sending messengers to the homes of the Israelites, found that they had entirely escaped. Still the king was obstinate, and he was encouraged in his persistency by the priests and magicians.  {ST, March 18, 1880 par. 1}
[ST, March 18, 1880 par. 2]          But they also were to feel the judgments of God. Moses and Aaron were commanded to take ashes of the furnace and sprinkle them in the air before Pharaoh. As they did so, the fine particles spread as dust over all the land of Egypt, and where it settled became a "boil breaking forth with blains upon man and upon beast." The magicians could not by any of their enchantments, shield themselves from the grievous plague. They could no longer stand before Moses and Aaron, because of this affliction. The Egyptians were thus permitted to see how useless it would be for them to put their trust in the boasted power of the magicians, when they could not protect even their own persons.  {ST, March 18, 1880 par. 2}
[ST, March 18, 1880 par. 3]          Still there was no yielding on the part of the monarch. And the Lord sent a message to him declaring, "I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth." Then a plague of hail was threatened which would destroy the cattle and every man found in the field. Here was an opportunity to test the pride of the Egyptians, and to show how many were really affected by the wonderful dealings of God with his people. All who regarded the word of the Lord gathered their cattle into barns and houses, while those who disbelieved the warning left their animals in the field. In thus providing a way of escape for all who chose to act upon the warning given, we see the mercy of God in the midst of judgment.  {ST, March 18, 1880 par. 3}
[ST, March 18, 1880 par. 4]         The storm came on the morrow as predicted,--thunder and hail, and fire mingled with it, destroying every herb, shattering trees, and smiting man and beast. Hitherto none of the lives of the Egyptians had been taken, but now death and desolation followed in the track of the destroying angel. The land of Goshen alone was spared. Here the Lord demonstrated to the Egyptians that the whole earth is under the command of the God of the Hebrews, that even the elements obey his voice. Here also was fulfilled the prophecy: "My people dwell in a peaceful habitation, and in sure dwellings, and in quiet resting-places; when it shall hail, coming down on the forest; and the city shall be low in a low place." The only true safety of nations and individuals is to be obedient to the voice of God, and to ever stand on the side of truth and righteousness. Pharaoh now humbled himself and said, "I have sinned, the Lord is righteous, and I and my people are wicked." He entreated the servants of God to intercede with Him that the terrific thunder and lightning might cease.  {ST, March 18, 1880 par. 4}
[ST, March 18, 1880 par. 5]          Moses knew that the contest was not ended, for he understood the workings of the human heart that is set in proud defiance against God. Pharaoh's confessions and promises were not made because there was any change in his mind or heart; but terror and anguish compelled him, for the time being, to yield the controversy with God. Moses, however, promised to grant his request, as though his confession was genuine and his repentance sincere, for he would not give him any occasion for future exhibitions of stubbornness. And notwithstanding the terrific warring of the elements, he fearlessly went forth, thus giving evidence to Pharaoh and his host of the divine protection while engaged in doing the work given him of the Lord.  {ST, March 18, 1880 par. 5}
[ST, March 18, 1880 par. 6]          On going out of the city he "spread abroad his hands unto the Lord, and the thunders and hail ceased, and the rain was not poured upon the earth." But as soon as the awful exhibitions of divine power had passed, the heart of the king returned to its stubbornness and rebellion.  {ST, March 18, 1880 par. 6}
[ST, March 18, 1880 par. 7]          The Lord was manifesting his power to confirm the faith of his people Israel in him as the only true and living God. He would give them unmistakable evidences of the difference he placed between the Egyptians and his people. He would cause all nations to know that although they had been bound down by hard labor, and had been despised, yet he had chosen them as his peculiar people, and that he would work for their deliverance in a wonderful manner.  {ST, March 18, 1880 par. 7}
[ST, March 18, 1880 par. 8]          By long association with the Egyptians, and continually beholding the imposing worship of idols, the Hebrews' idea of the true and living God had become degraded. Any reference made by them to Him was treated with contempt by the Egyptians, who pointed to their bondage and mocked at the idea that their God was worthy of respect. What had he done for his people! They saw the idolatrous Egyptians enjoying an abundant prosperity, while they were continually taunted with the remark, "Your God has forsaken you."--But by his mighty works, the Lord would now teach his people in regard to his character and divine authority, and show them the utter worthlessness of false gods.  {ST, March 18, 1880 par. 8}
[ST, March 18, 1880 par. 9]          The Lord, in his providence, had placed a man upon the throne whose pride and stubbornness was so great that he would defiantly refuse to obey his voice, and in so doing would reveal his haughty, tyrannical spirit, and fully establish the power, authority, and justice of God. Thus all the idolatrous nations might hear and know that the God of Israel is the Lord of the whole earth.  {ST, March 18, 1880 par. 9}
[ST, March 18, 1880 par. 10]          Then "the Lord said unto Moses, go in unto Pharaoh; for I have hardened his heart and the heart of his servants; that I might show these signs before him: and that thou mayst tell in the ears of thy son and of thy son's son what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the Lord."  {ST, March 18, 1880 par. 10}
[ST, March 18, 1880 par. 11]          Moses went according to the divine command and warned the monarch that if he still remained obstinate, a plague of locusts would be sent, which would cover the face of the earth, and eat up every green thing that had been spared; they would fill all the houses, even the palace itself; such a scourge as "neither thy fathers nor thy, fathers' fathers have seen." The king was permitted to choose whether to humble himself before God, or refuse and suffer the effects of the plague.  {ST, March 18, 1880 par. 11}
[ST, March 18, 1880 par. 12]          The counselors of Pharaoh were appalled at this new danger. They had sustained great loss in the death of their cattle. Many of their people had been killed by the hail. Their forests were broken down and their crops destroyed. Everything was in a ruinous condition, and they were fast losing all they had gained by the labor of the Hebrews. At last they spoke out to the king, "How long shall this man be a snare unto us! Let the men go, that they may serve the Lord their God. Knowest thou not yet that Egypt is destroyed?"  {ST, March 18, 1880 par. 12}
[ST, March 18, 1880 par. 13]          Then Moses and Aaron were again summoned, and the monarch said to them, "Go, serve the Lord your God; but who are they that shall go?"  {ST, March 18, 1880 par. 13}
[ST, March 18, 1880 par. 14]          The answer was, "We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go: for we must hold a feast unto the Lord."  {ST, March 18, 1880 par. 14}
[ST, March 18, 1880 par. 15]          The king was filled with rage. "Let the Lord be so with you," he cried, "as I will let you go and your little ones. Look to it, for evil is before you." And they were driven out from Pharaoh's presence.  {ST, March 18, 1880 par. 15}
[ST, March 18, 1880 par. 16]          In this answer, the king shows his contempt for the divine command. Let God require you, if he will, to take your little ones. Does your God think that I will let you go, with your wives and children, upon so dangerous an expedition? I will not do this; only you that are men shall go to serve the Lord. This hard-hearted, oppressive king, who had sought to destroy the Israelites by hard labor, would now pretend that he had a deep interest in their welfare, and a tender care for their little ones, when he only designed to keep them as a pledge of their return.  {ST, March 18, 1880 par. 16}
[ST, March 18, 1880 par. 17]          Pharaoh's scorn and unbelief had no power to stay the judgments of God. Moses was commanded to stretch out his hand over the land, and an east wind blew, and brought locusts, "very grievous were they; before them were no such locusts as they, neither after them shall be such." They filled the sky till the land was darkened, and devoured every green thing, on the ground and among the trees.  {ST, March 18, 1880 par. 17}
[ST, March 18, 1880 par. 18]          The king sent for Moses and Aaron in haste, and said to them, "I have sinned against the Lord your God, and against you. Now, therefore, forgive I pray thee, my sin only this once, and entreat the Lord your God, that he may take away from me this death only."  {ST, March 18, 1880 par. 18}
[ST, March 18, 1880 par. 19]          They did so, and a strong west wind arose, which carried away the locusts toward the Red Sea, so that not one was left behind. But notwithstanding the king's humility while death threatened him, as soon as the plague was removed he hardened his heart and again refused to let Israel go.  {ST, March 18, 1880 par. 19}
[ST, March 18, 1880 par. 20]          The people of Egypt were in despair. The scourges which had already fallen upon them seemed almost beyond endurance, and they were filled with fears for the future. The people had worshiped Pharaoh as being a representative of their god and carrying out his purposes. But, notwithstanding, many were convinced that he was opposing his will to a superior power who held all nations under His control. Suddenly a darkness settled over the land, so thick and black that it seemed a darkness which could be felt. Not only were the people deprived of light, but the atmosphere was very oppressive, so that breathing was difficult. "They saw not one another, neither rose any from his place for three days." But all the children of Israel had light, and a pure atmosphere, in their dwellings.  {ST, March 18, 1880 par. 20}
[ST, March 18, 1880 par. 21]          The Egyptians were in the greatest perplexity. The Hebrew slaves were continually favored of God, and were becoming confident that they would be delivered. The task-masters dared not exercise their cruelty as heretofore, fearing lest the vast Hebrew host would rise up and be revenged for the abuse they had already suffered.  {ST, March 18, 1880 par. 21}
[ST, March 18, 1880 par. 22]          This terrible darkness lasted three days, and during this time the busy activities of life could not be carried on. This was God's plan. He would give them time for reflection and repentance before bringing upon them the last and most dreadful scourge, the death of the first-born. He would remove everything which would divert their attention, and give them time for meditation, thus giving new evidence of his compassion and unwillingness to destroy.  {ST, March 18, 1880 par. 22}
[ST, March 18, 1880 par. 23]          At the end of the three days of darkness, Pharaoh sent for Moses and said, "Go ye, serve the Lord; only let your flocks and your herds be stayed. Let your little ones also go with you." The answer was, "Thou must give us also sacrifices and burnt-offerings, that we may sacrifice unto the Lord our God. Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the Lord our God; and we know not with what we must serve the Lord, until we come thither."  {ST, March 18, 1880 par. 23}
[ST, March 18, 1880 par. 24]          The king was stern and determined. "Get thee from me," he cried, "take heed to thyself, see my face no more; for in that day thou seest my face, thou shalt die." The answer was, "Thou hast spoken well; I will see thy face again no more."  {ST, March 18, 1880 par. 24}
[ST, March 18, 1880 par. 25]          As Moses had witnessed the wonderful works of God, his faith had been strengthened, and his confidence established. God had been qualifying him, by manifestations of divine power, to stand at the head of the armies of Israel, and, as a shepherd of his people, to lead them from Egypt. He was elevated above fear by his firm trust in God. This courage in the presence of the king, annoyed his haughty pride, and he uttered the threat of killing the servant of God. In his blindness, he did not realize that he was contending not only against Moses and Aaron, but against the mighty Jehovah, the maker of the heavens and the earth. If Pharaoh had not been blinded by his rebellion he would have known that He who could perform such mighty miracles as had been wrought, would preserve the lives of his chosen servants, even though he should have to slay the king of Egypt. Moses had obtained the favor of the people. He was regarded as a wonderful personage, and the king would not dare to harm him.  {ST, March 18, 1880 par. 25}
[ST, March 18, 1880 par. 26]          Moses had still another message for the rebellious king, and before leaving his presence he fearlessly declared the word of the Lord: "About midnight will I go out into the midst of Egypt; and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid-servant that is behind the mill, and all the first-born of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. But against any of the children of Israel shall not a dog move his tongue, against man or beast; that ye may know how that the Lord doth put a difference between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee; and after that I will go out."  {ST, March 18, 1880 par. 26}
[ST, March 18, 1880 par. 27]          As Moses faithfully portrayed the nature and effects of the last dreadful plague, the king became exceedingly angry. He was enraged because he could not intimidate Moses, and make him tremble before the royal authority. But the servant of God leaned for support upon a mightier arm than that of any earthly monarch.  {ST, March 18, 1880 par. 27}
[ST, March 25, 1880 par. 1]       March 25, 1880 The Passover.  -  By Mrs. E. G. White.  -         The Lord gave Moses special directions for the children of Israel, in regard to what they must do to preserve themselves and their families from the fearful plague that he was about to send upon the Egyptians. Moses was also to give his people instructions in regard to their leaving Egypt. On that night, so terrible to the Egyptians, and so glorious to the people of God, the solemn ordinance of the passover was instituted. By the divine command, each family, alone or in connection with others, was to slay a lamb or a goat "without blemish," and with a bunch of hyssop sprinkle its blood on "the two side-posts, and on the upper door-post" of their houses, as a token, that the destroying angel, coming at midnight, might not enter that dwelling. They were to eat the flesh roasted, with bitter herbs, at night, as Moses said, "with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste; it is the Lord's passover." This name was given in memory of the angel's passing by their dwellings; and such a feast was to be observed as a memorial by the people of Israel in all future generations.  {ST, March 25, 1880 par. 1}
[ST, March 25, 1880 par. 2]          Leaven works secretly, and is a fit emblem of hypocrisy and deceit. And on this occasion the children of Israel were to abstain from leavened bread that their minds might be impressed with the fact that God requires truth and sincerity in his worship. The bitter herbs represented their long and bitter servitude in Egypt, also the bondage of sin. It was not enough to simply slay the lamb, and sprinkle its blood upon the door posts, but it was to be eaten, thus representing the close union which must exist between Christ and his followers.  {ST, March 25, 1880 par. 2}
[ST, March 25, 1880 par. 3]          A work was required of the children of Israel, to prove them, and to show their faith in the great deliverance which God had been bringing about for them. In order to escape the terrible judgment about to fall upon Egypt, the token of blood must be seen upon their houses. And they were required to separate themselves and their children from the Egyptians, and gather them into their own houses; for if any of the Israelites were found in the dwellings of the Egyptians, they would fall by the hand of the destroying angel. They were also directed to keep the feast of the passover for an ordinance, that when their children should inquire what such service meant, they should relate to them their wonderful preservation in Egypt: That when the destroying angel went forth in the night to slay the first-born of man, and the first-born of beast, he passed over their houses, and not one of the Hebrews that had the token of blood upon their door-posts was slain.  {ST, March 25, 1880 par. 3}
[ST, March 25, 1880 par. 4]          The people bowed their heads and worshiped, grateful for this remarkable memorial given to preserve to their children the remembrance of God's care for his people. There were quite a number of the Egyptians who were led to acknowledge, by the manifestations of the signs and wonders shown in Egypt, that the gods whom they had worshiped were without knowledge, and had no power to save or to destroy, and that the God of the Hebrews was the only true God. They begged to be permitted to come to the houses of the Israelites with their families upon that fearful night when the angel of God should slay the first-born of the Egyptians. The Hebrews welcomed these believing Egyptians to their homes, and the latter pledged themselves henceforth to choose the God of Israel as their God, and to leave Egypt and go with the Israelites to worship the Lord.  {ST, March 25, 1880 par. 4}
[ST, March 25, 1880 par. 5]          The passover pointed backward to the deliverance of the children of Israel, and was also typical, pointing forward to Christ, the Lamb of God, slain for the redemption of fallen man. The blood sprinkled upon the door-posts prefigured the atoning blood of Christ, and also the continual dependence of sinful man upon the merits of that blood for safety from the power of Satan, and for final redemption. Christ ate the passover supper with his disciples just before his crucifixion, and the same night, instituted the ordinance of the Lord's supper, to be observed in commemoration of his death. Up to this time the passover had been observed to commemorate the deliverance of the children of Israel from Egypt. But in its place he now left an ordinance to commemorate the events of his crucifixion. After partaking of the passover with his disciples, Christ arose from the table, and said unto them, "With desire have I desired to eat this passover with you before I suffer." He then performed the humiliating office of washing the feet of his disciples. Christ gave his followers the ordinance of washing feet for them to practice, which would teach them lessons of humility. He connected this ordinance with the supper. He designed that this should be a season of self-examination, that his people might have an opportunity to become acquainted with the true feelings of their own hearts toward God and one another. If pride existed in their hearts, how soon would it be discovered to the honestly-erring ones, as they should engage in this humble duty. If selfishness or hatred existed, if would be more readily discovered as they engaged in this humble work. This ordinance was designed to result in mutual confessions, and to increase feelings of forbearance, forgiveness of each other's errors, and true love, preparatory to engaging in the solemn ordinance of commemorating the sufferings and death of Christ. He loved his disciples well enough to die for them. He exhorted them to love one another, as he had loved them.  {ST, March 25, 1880 par. 5}
[ST, March 25, 1880 par. 6]          The example of washing the feet of his disciples was given for the benefit of all who should believe in him. He required them to follow his example. This humble ordinance was designed not only to test their humility and faithfulness, but to keep fresh in their remembrance that the redemption of his people was purchased upon condition of humility and continual obedience on their part. "So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord, and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them."  {ST, March 25, 1880 par. 6}
[ST, March 25, 1880 par. 7]          Jesus then took his place again at the table, whereon were placed bread and unfermented wine, which arrangements had been made according to Christ's directions. He appeared very sorrowful. "And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you. This do in remembrance of me. Likewise, also, the cup after supper, saying, This cup is the new testament in my blood, which is shed for you." "Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God."  {ST, March 25, 1880 par. 7}
[ST, March 25, 1880 par. 8]          Here our Saviour instituted the Lord's supper, to be often celebrated, to keep fresh in the memory of his followers the solemn scenes of his betrayal and crucifixion for the sins of the world. He would have his followers realize their continual dependence upon his blood for salvation. The broken bread was a symbol of Christ's broken body, given for the salvation of the world. The wine was a symbol of his blood, shed for the cleansing of the sins of all those who should come unto him for pardon, and receive him as their Saviour.  {ST, March 25, 1880 par. 8}
[ST, March 25, 1880 par. 9]          The salvation of men depends upon a continual application to their hearts of the cleansing blood of Christ. Therefore, the Lord's supper was to be observed more frequently than the annual passover. This solemn ordinance commemorates a far greater event than the deliverance of the children of Israel from Egypt. That deliverance was typical of the great atonement which Christ made by the sacrifice of his own life for the final redemption of his people.                                                                   -    {ST, March 25, 1880 par. 9}
[ST, April 1, 1880 par. 1]       April 1, 1880 Israel Leaves Egypt.  -  By Mrs. E. G. White.  -         The children of Israel had followed the directions given them of God; and while the angel of death was passing from house to house among the Egyptians, they were all ready for their journey, and waiting for the rebellious king, and his great men to bid them go. "At midnight, there was a great cry in Egypt; for there was not a house where there was not one dead." All the first-born in the land, "from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive that was in the dungeon, and all the first-born of cattle," had been smitten by the destroyer. When the Egyptians had seen the great preparations made by the people of God for that dreadful night, they had mocked at their hopes, and ridiculed the token of blood upon their door-posts. But now there was wailing throughout all Egypt. Pharaoh remembered his proud boast, "Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go." His haughty pride was now humbled. He called for Moses and Aaron by night, and said, "Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also." He hoped that a blessing from God would protect him from the further effects of that dreadful plague. The officers of the king, and the people, united in imploring the Israelites to be gone, for, they said. "We be all dead men."  {ST, April 1, 1880 par. 1}
[ST, April 1, 1880 par. 2]          "And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders. And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment. And the Lord gave the people favor in the sight of the Egyptians, so that they lent unto them such things as they required; and they spoiled the Egyptians."  {ST, April 1, 1880 par. 2}
[ST, April 1, 1880 par. 3]          The Lord revealed this to Abraham about four hundred years before it was fulfilled: "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. And also that nation whom they shall serve, will I judge; and afterward shall they come out with great substance."  {ST, April 1, 1880 par. 3}
[ST, April 1, 1880 par. 4]          Although the Israelites left Egypt in haste, yet they were arranged in order, being divided into companies, with a leader for each. A "mixed multitude" accompanied them, and "flocks and herds, even very much cattle." The latter were the property of the Israelites, who had never sold their possessions to the king. Jacob and his sons had brought their flocks and herds with them to Egypt, where they had greatly increased. The children of Israel also had become exceedingly numerous, and it was a vast company that at the dawn of day were on their way from the land of bondage.  {ST, April 1, 1880 par. 4}
[ST, April 1, 1880 par. 5]          "And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt. But God led the people about, through the way of the wilderness of the Red Sea." "And Moses took the bones of Joseph with him; for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people."  {ST, April 1, 1880 par. 5}
[ST, April 1, 1880 par. 6]          The Lord knew that his people would meet with opposition, should they attempt to pass through the land of the Philistines. The latter would regard the Israelites as fugitives escaping from their rightful masters, and would make war upon them. In bringing them by the way of the Red Sea, the Lord revealed himself a compassionate God, as well as a God of judgment. He informed Moses that Pharaoh would pursue them, and he directed him just where to encamp before the sea. He told Moses that he would be honored before Pharaoh and all his host.  {ST, April 1, 1880 par. 6}
[ST, April 1, 1880 par. 7]          After the Hebrews had departed from Egypt, the counselors of Pharaoh informed him that his bondmen had fled, and would never return to serve him again. The Egyptians regretted that they had been so foolish as to think the death of their first-born was the result of the power of God. In bitterness they asked of one another, "Why have we done this, that we have let Israel go from serving us?" It was a great loss to be deprived of the service of these laborers, and notwithstanding all that the Egyptians had suffered from the judgments of God, they were so hardened by their continual rebellion that they decided to pursue the Israelites and bring them back by force.  {ST, April 1, 1880 par. 7}
[ST, April 1, 1880 par. 8]          Pharaoh prepared a well-equipped army, composed of the priests of their idol gods, and of the rulers, and of all the great men of his kingdom. They thought if their priests accompanied them, they would be more sure of success. The most mighty of Egypt were selected, that they might intimidate the Israelites with the grand display of their power and greatness. They thought that when the news should reach other nations, that they were compelled to yield to the power of the God of Israel, whom they had despised, they would be looked upon with derision. But if they should go with great pomp, and bring Israel back by force, they would redeem their glory, and would also have the service of their bondmen again.  {ST, April 1, 1880 par. 8}
[ST, April 1, 1880 par. 9]          On the third day of their journey, the Hebrews encamped by the Red Sea, whose waters presented a seemingly impassable barrier before them, while on the south a rugged mountain obstructed their further progress. Suddenly they beheld in the distance the flashing armor, waving banners, and moving chariots of a great army. As they drew nearer, the hosts of Egypt were seen in full pursuit. Terror filled the hearts of Israel. Over all the encampment rose a tumultuous sound. Some cried unto the Lord, but far the greater part hastened to Moses with their complaints:--  {ST, April 1, 1880 par. 9}
[ST, April 1, 1880 par. 10]          "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? for it had been better for us to serve the Egyptians, than that we should die in the wilderness."  {ST, April 1, 1880 par. 10}
[ST, April 1, 1880 par. 11]          Moses was greatly troubled because his people were so wanting in faith, especially as they had repeatedly witnessed the manifestations of the power of God in their favor. He felt grieved that they should charge upon him the dangers and difficulties of their position, when he had simply followed the express commands of God. True, they were in a place from which there was no possibility of release unless God himself interposed to save them; but having been brought there in obedience to divine commands, Moses felt no fear of the consequences. His calm and assuring reply to the people was,  {ST, April 1, 1880 par. 11}
[ST, April 1, 1880 par. 12]          "Fear ye not; stand still, and see the salvation of the Lord, which he will show to you today; for the Egyptians whom ye have seen today, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace."  {ST, April 1, 1880 par. 12}
[ST, April 1, 1880 par. 13]         It was not an easy thing to hold the hosts of Israel in waiting before the Lord. They lacked discipline and self-control. Impressed by the horrors of their situation, they became violent and unreasonable. They expected speedily to fall into the hands of their oppressors, and their wailings and recriminations were loud and deep.  {ST, April 1, 1880 par. 13}
[ST, April 1, 1880 par. 14]          The wonderful pillar of cloud which had accompanied them in their wanderings and served to protect them from the fervid rays of the sun, had moved grandly before them all day, subject neither to sunshine nor storm, and at night it had become a pillar of fire to light them on their way. They had followed it as the signal of God to go forward; but now they questioned among themselves if it might not be the shadow of some terrible calamity that was about to befall them, for had it not led them on the wrong side of the mountain, into a impassable way? Thus the angel of God appeared to their deluded minds as the harbinger of disaster.  {ST, April 1, 1880 par. 14}
[ST, April 1, 1880 par. 15]          But now, as the Egyptian host approaches them, expecting to make them an easy prey, the cloudy column rises majestically into the heavens, passes over the Israelites, and descends between them and the armies of Egypt. A wall of darkness interposes between the pursued and their pursuers. The Egyptians can no longer discern the camp of the Hebrews, and are forced to halt. But as the darkness of night deepens, the wall of cloud becomes a great light to the Hebrews, illuminating the whole camp with the radiance of day.  {ST, April 1, 1880 par. 15}
[ST, April 1, 1880 par. 16]          Then hope came to the hearts of Israel that they might yet be delivered. And Moses lifted up his voice unto the Lord. "And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel that they go forward. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it; and the children of Israel shall go on dry ground through the midst of the sea."  {ST, April 1, 1880 par. 16}
[ST, April 1, 1880 par. 17]          Then Moses, obedient to the divine command, stretched out his rod, the waters parted and Israel went into the midst of the sea, upon dry ground, while the waters stood like congealed walls on either side. The light from God's pillar of fire shone upon the foam-capped billows, and lit the road that was cut like a mighty furrow through the waters of the Red Sea, and was lost in the obscurity of the farther shore.  {ST, April 1, 1880 par. 17}
[ST, April 1, 1880 par. 18]          All night long sounded the tramping of the hosts of Israel, but the cloud hid them from the sight of their enemies. The Egyptians, weary with their hasty march, had seen the Hebrews only a short distance before them, and as there seemed to be no possibility of escape, they decided to take a night's rest, and make an easy capture in the morning. The night was intensely dark, the clouds seemed to encompass them like some tangible substance. Deep sleep fell upon the camp, even the sentinels slumbered at their posts.  {ST, April 1, 1880 par. 18}
[ST, April 1, 1880 par. 19]          At last a ringing blast arouses the army! The cloud is passing on! The Hebrews are moving! Voices and the sound of marching come from toward the sea. It is still so dark they cannot discern the escaping people, but the command is given to make ready for the pursuit. The clattering of arms, and the roll of chariots is heard, the marshalling of the captains, and the neighing of the steeds. At length the line of march is formed and they press on through the obscurity, in the direction of the escaping multitude.  {ST, April 1, 1880 par. 19}
[ST, April 1, 1880 par. 20]          In the darkness and confusion, they rush on in their pursuit, not knowing that they have entered upon the bed of the sea, and are hemmed in on either hand by beetling walls of water. They long for the mist and darkness to pass away, and reveal to them the Hebrews and their own whereabouts. The wheels of the chariots sink deep into the soft sand, the horses become entangled and unruly, and angels of God go through the host and remove their chariot wheels. Confusion prevails, yet they press on feeling sure of victory.  {ST, April 1, 1880 par. 20}
[ST, April 1, 1880 par. 21]          At last the mysterious cloud changes to a pillar of fire before their astonished eyes. The thunders peal, and the lightnings flash, waves roll about them, and fear takes possession of their hearts. Amid the terror and confusion the lurid light reveals to the amazed Egyptians the terrible waters massed up on the right hand and on the left. They see the broad path that the Lord has made for his people across the shining sands of the sea, and behold triumphant Israel safe on the farther shore.  {ST, April 1, 1880 par. 21}
[ST, April 1, 1880 par. 22]          Confusion and dismay seizes them. Amid the wrath of the elements, in which they hear the voice of an angry God, they endeavor to retrace their steps and fly to the shore they have quitted. But Moses stretches out his rod, and the piled up waters, hissing, roaring, and eager for their prey, rush together, and swallow the entire Egyptian host in their black depths.  {ST, April 1, 1880 par. 22}
[ST, April 1, 1880 par. 23]          As the Hebrews witnessed the marvelous work of God in the destruction of the Egyptians, they united in an inspired song of lofty eloquence and grateful praise. Miriam, the sister of Moses, a prophetess, led the women in music.  {ST, April 1, 1880 par. 23}
[ST, April 1, 1880 par. 24]          God in his providence brought the Hebrews into the mountain fastnesses, with the Red Sea before them, that he might work out their deliverance and forever rid them of their enemies. He might have saved them in any other way, but he chose this method in order to test their faith and strengthen their trust in him.  {ST, April 1, 1880 par. 24}
[ST, April 1, 1880 par. 25]          There are times when the Christian life seems beset by dangers, and duty seems hard to perform. The imagination pictures impending ruin before, and bondage or death behind. Yet the voice of God speaks clearly above all discouragements, "Go forward!" We should obey this command, let the result be what it may, even though our eyes cannot penetrate the darkness, and we feel the cold waves about our feet.  {ST, April 1, 1880 par. 25}
[ST, April 1, 1880 par. 26]          The Hebrews were weary and terrified, yet if they had held back when Moses bade them advance, if they had refused to move nearer to the Red Sea, God would never have opened the path for them. In marching down to the very water, they showed that they had faith in the word of God, as spoken by the man Moses. They did all that was in their power to do, and then the Mighty One of Israel performed his part and divided the waters to make a path for their feet.  {ST, April 1, 1880 par. 26}
[ST, April 1, 1880 par. 27]          The clouds that gather about our way will never disappear before a halting, doubting spirit. Unbelief says, We can never surmount these obstructions, let us wait until they are removed, and we can see our way clearly. But faith courageously urges an advance, hoping all things, believing all things. Obedience towards God is sure to bring the victory. Through faith only can we reach Heaven.  {ST, April 1, 1880 par. 27}
[ST, April 1, 1880 par. 28]          There is a great similarity between our history and that of the children of Israel. God led his people from Egypt into the wilderness, where they could keep his law and obey his voice. The Egyptians, who had no regard for the Lord, were encamped close by them; yet, what was to them a great flood of light, illuminating the whole camp, and shedding brightness upon the path before them, was to the hosts of Pharaoh a wall of clouds, making blacker the darkness of night.  {ST, April 1, 1880 par. 28}
[ST, April 1, 1880 par. 29]          So, at this time, there is a people whom God has made the repository of his law. To those who obey them, the commandments of God are as a pillar of fire, lighting and leading the way to eternal salvation. But unto those who disregard them, they are as the clouds of night. The fear of the Lord is the beginning of wisdom. Better than all other knowledge is an understanding of the word of God. In keeping his commandments there is great reward, and no earthly inducements should cause the Christian to waver for a moment in his allegiance. Riches, honor, and worldly pomp are but as dross that shall perish before the fire of God's wrath.  {ST, April 1, 1880 par. 29}
[ST, April 1, 1880 par. 30]          The voice of the Lord bidding his faithful ones "Go forward," frequently tries their faith to the uttermost. But if they should defer obedience till every shadow of uncertainty was removed from their understanding, and there remained no risk of failure or defeat, they would never move on at all. Those who think it impossible for them to yield to the will of God and have faith in his promises until all is made clear and plain before them, will never yield at all. Faith is not certainty of knowledge, it is the substance of things hoped for, the evidence of things not seen. To obey the commandments of God is the only way to obtain his favor. "Go forward," should be the Christian's watchword.  {ST, April 1, 1880 par. 30}
[ST, April 1, 1880 par. 31]          Pharaoh, who would not acknowledge God and bow to his authority, had delighted to show his power as ruler over those whom he could control. Moses had declared to the haughty monarch, that God, whom he pretended not to know, would compel him to yield to his claims, and acknowledge his authority, as supreme ruler.  {ST, April 1, 1880 par. 31}
[ST, April 1, 1880 par. 32]          In the deliverance of Israel from Egypt, the Lord plainly showed his distinguished mercy to his people, before all the Egyptians. He saw fit to execute his judgments upon Pharaoh, that he might know by sad experience, since he would not otherwise be convinced, that the power of God was superior to all other. That his name might be declared throughout all the earth, he would give proof to all nations of his divine power and justice. It was the design of God that these manifestations should strengthen the faith of his people, and that their posterity should steadfastly worship Him alone who had wrought such merciful wonders in their behalf.  {ST, April 1, 1880 par. 32}
[ST, April 1, 1880 par. 33]          It had been very hard for the Egyptian monarch and a proud and idolatrous people to bow to the requirements of the God of Heaven. While under the most grievous affliction the haughty king would yield a little, but when the scourge was removed he would take back all he had granted. Thus, plague after plague was brought upon Egypt, and he yielded only while he was compelled by the dreadful visitations of God's wrath. The king even persisted in his rebellion after Egypt had been ruined. Moses and Aaron related to him the nature and effect of each plague, before it came, that it might not be said to have happened by chance. He saw these plagues come, exactly as he was told they would come; yet he would not yield. At first he would only grant the Israelites permission to sacrifice to God in the land of Egypt. After Egypt had suffered by God's wrath, he consented that the men alone should go; and when the land had been nearly destroyed by the plague of locusts, he granted that the women and children might go also, but still refused to allow them to take their cattle. It was then that Moses warned the king that the Lord would slay the first-born.  {ST, April 1, 1880 par. 33}
[ST, April 1, 1880 par. 34]         Every plague had come a little closer, and had been more severe than the preceding; and the last was to be more dreadful than any before it. But Pharaoh humbled not himself. And although, when the first-born of Egypt lay dead in every house, the rebellious monarch relinquished his grasp upon his bondmen, yet, after his people had buried their dead, and felt assured that the judgments had ceased, he dared once more to array himself against Jehovah. His last act of rebellion, in pursuing the hosts of Israel to the Red Sea, filled up the measure of his iniquity. This place was appointed for the closing display of the power of God before the infatuated Egyptians. Then were fulfilled the words which the Lord spake to Moses, "And against all the gods of Egypt I will execute judgment. I am the Lord." The judgment of God was manifested in the utter destruction of the Egyptian host.                                                    -    {ST, April 1, 1880 par. 34}
[ST, April 1, 1880 par. 1]       April 1, 1880 The Two Ways.  -         "Strive to enter 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; because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." These roads are distinct, separate, and in opposite directions. One leads to eternal life, the other to death, eternal death. There is a distinction between these roads, also between the companies traveling in them. One road is broad and smooth, the other is narrow and rugged. So the parties that travel in them are opposite in character, life, dress, and conversation.  {ST, April 1, 1880 par. 1}
[ST, April 1, 1880 par. 2]          Those traveling in the narrow way are talking of the joy and happiness at the end of the journey.  {ST, April 1, 1880 par. 2}
[ST, April 1, 1880 par. 3]          Their countenances are often sad, yet beam with holy, sacred joy. A man of sorrow and acquainted with grief opened that road for them, and traveled it himself. His followers see his footsteps, and are comforted. He went through safely; so can they if they follow him. In the broad road all are occupied with their dress and the pleasures in the way. They freely indulge in hilarity and glee, and think not of their journey's end, of the certain destruction that awaits them there. Every day they approach nearer their destination; yet they madly rush on faster and faster.  {ST, April 1, 1880 par. 3}
[ST, April 1, 1880 par. 4]         Why is it so hard to lead a self-denying, humble life? Because professed Christians are not dead to the world. It is easier living for Christ after dying to the world. They desire to be as much like the world as possible, and yet be considered Christians. Such seek to climb up some other way. They do not strive to enter through the narrow way and strait gate. Earth attracts them. Its treasures seem of worth to them. They find enough to engross the mind, and have no time to prepare for Heaven. Satan is ever ready to plunge them deeper and deeper into difficulty; and as one perplexity and trouble is removed from the mind, he begets within them an unholy desire for more of the things of earth. Thus time passes, and when it is too late they find they have nothing substantial. They have grasped at shadows, and lost eternal life.  {ST, April 1, 1880 par. 4}
[ST, April 1, 1880 par. 5]          If the Christian would have a true and saving influence, let him show his faith by righteous works, and make the distinction great between himself and the world. The words, the dress, the actions, all should tell for God. Then a holy influence will be shed upon all. God hates pride. "And all the proud, yea, and all that do wickedly will be stubble; and the day that cometh will burn them up." Religion will work like leaven upon hearts that embrace it, and purge away pride, selfishness, covetousness, and love of the world.  {ST, April 1, 1880 par. 5}
[ST, April 1, 1880 par. 6]          In these days childlike simplicity is rarely seen. The approbation of man is more thought of than fear to displease God. Some spend time that is worse than thrown away in studying how to decorate their person, forgetting that the same body may in a few days be food for worms. Mothers frequently set the example of pride to their children, sowing seed that will spring up and bear fruit. The harvest will be plenteous and sure. It is much easier to teach a child a lesson of pride than of humility. If in after years they would counteract the influence of such a lesson, they find it impossible to do so. Pride early fostered in the heart remains there; and nothing but the Spirit of God can eradicate it.  {ST, April 1, 1880 par. 6}
[ST, April 1, 1880 par. 7]          Both young and old neglect the study of the Bible, and do not make it their rule of life. That important book by which they are to be judged is scarcely studied at all. Idle stories have been attentively read, while the Bible has been passed by, neglected. A day is coming when all will wish to be thoroughly furnished by the plain truths of the word of God.  {ST, April 1, 1880 par. 7}
[ST, April 1, 1880 par. 8]          It would be an act of mercy to children if parents would burn the idle story books and novels as they come into the house. The reading of them bewilders and poisons the mind. Unless parents awake to the eternal interests of their children, they will surely be lost. They should be exemplary, and rebuke pride in their children, as they value their eternal interests.  {ST, April 1, 1880 par. 8}
[ST, April 1, 1880 par. 9]         The Master's sacred head was decorated with a crown of thorns. "He was a man of sorrows and acquainted with grief. 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." Many who profess to be his followers decorate themselves with needless ornaments and costly array.  {ST, April 1, 1880 par. 9}
[ST, April 1, 1880 par. 10]          The ax must be laid at the root of the tree. Pride must not be suffered to exist in the heart. It is this that separates God from his people. When Bible truths affect the heart, they cause a desire to be separate from the world, like the Master. Those who acquaint themselves with the meek and lowly Jesus will walk worthy of him.                           Mrs. E. G. White.                                                                   -    {ST, April 1, 1880 par. 10}
[ST, April 8, 1880 par. 1]       April 8, 1880 Journeyings of the Israelites.  -  By Mrs. E. G. White.  -         After leaving the Red Sea, the children of Israel, guided by the cloudy pillar, journeyed through the wilderness. Although the scenery around them was most dreary, composed of solemn looking mountains destitute of vegetation, barren plains, and the sea stretching far away behind them, its banks strewn with the bodies of their enemies, they were cheerful in the consciousness of their freedom, and for a time every thought of discontent was hushed.  {ST, April 8, 1880 par. 1}
[ST, April 8, 1880 par. 2]          But for three days they journeyed without finding any water to quench their thirst, having that only which they had been commanded to take in their vessels. Moses and Aaron were acquainted with this route, and knew that after traveling several days in the way in which they were then going they would find only bitter water. With what intense anxiety, therefore, mingled with forebodings, did they watch the leading of the pillar of cloud. And how the heart of Moses ached as the people gave the glad shout, Water! water! and it was echoed all along the line. Men, women, and children in joyous haste rush to the water, when lo, what a moan of anguish breaks forth from that vast company,--the water is bitter.  {ST, April 8, 1880 par. 2}
[ST, April 8, 1880 par. 3]          In their grief and disappointment, they reproach Moses for having led them in such a way, and do not consider that the Divine Presence in that mysterious cloud had been leading Moses and Aaron as well as themselves. Filled with sorrow as he saw the suffering of the people, Moses did that which the people should have done: he prayed earnestly to God, and he did not cry in vain. The Lord showed him a tree to which had been imparted healing properties, so that on its being cast into the fountain, the water became pleasant to the taste.  {ST, April 8, 1880 par. 3}
[ST, April 8, 1880 par. 4]          God here made a covenant with his people, through their leader:--If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians; for I am the Lord that healeth thee."  {ST, April 8, 1880 par. 4}
[ST, April 8, 1880 par. 5]          From Marah the people journeyed to Elim where they found "twelve wells of water and three-score and ten palm trees." In this delightful spot they remained several days before entering the wilderness of sin. When they had been a month away from Egypt, they made their first encampment in this wilderness. Their store of provisions had now begun to fail. There was scanty herbage in the wilderness and their flocks also were fast diminishing. Famine seemed to be staring them in the face, and as they followed the cloudy pillar over the desert wastes, doubts filled their hearts, and again they murmured, even the rulers and elders of the people joined in complaining against the leaders of God's appointment: "Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full! for ye have brought us forth into this wilderness to kill this whole assembly with hunger." The children of Israel seemed to possess an evil heart of unbelief. They were unwilling to endure hardships in the wilderness. When they met with difficulties, they would regard them as insurmountable obstacles. Their confidence would fail, and they would see nothing before them but death.  {ST, April 8, 1880 par. 5}
[ST, April 8, 1880 par. 6]          They had not really suffered the pangs of hunger. They had food for the present necessities, but they feared for the future. They could not see how the hosts of Israel were to subsist, in their long travels through the wilderness; and in their unbelief they saw their children famishing. The Lord was willing that their supply of food should be cut short, and that they should meet with difficulties, that their hearts might turn to Him who had hitherto delivered them. He was ready to be to them a present help. If, in their want, they would call upon him, he would manifest to them tokens of his love and continual care. But they were unwilling to trust the Lord any further than they could witness before their eyes the continual evidences of his power. If they had possessed true faith and a firm confidence in God, inconveniences and obstacles, or even real suffering, would have been cheerfully borne, after the Lord had wrought in such a wonderful manner for their deliverance from bondage.  {ST, April 8, 1880 par. 6}
[ST, April 8, 1880 par. 7]          The Lord had promised that if they would obey his commandments no disease should rest upon them, and it was criminal unbelief in them to anticipate that themselves and children might die of hunger. They had suffered greatly in Egypt by being overtaxed with labor. Their children had been put to death, and in answer to their prayers of anguish, God had mercifully delivered them. He had promised to be their God, to take them to himself as a people, and to lead them to a large and good land. But they were ready to faint at any suffering they should have to endure in the way to that land. They had suffered much while in bondage to the Egyptians, but now they could not endure hardships in the service of God. They were ready to yield to gloomy doubts, and to sink in discouragement when they were tried.  {ST, April 8, 1880 par. 7}
[ST, April 8, 1880 par. 8]          The sinful course of the Israelites is recorded as a warning to the people of God now upon the earth. Many look back to them, and marvel at their unbelief and continual murmurings, after the Lord had given them such repeated evidence of his love and care. They think that they would not have proved so ungrateful. But some who thus think, murmur and repine at things of far less consequence. They do not know themselves. God frequently proves them, and tries their faith in small things; and they endure the trial no better than did ancient Israel.  {ST, April 8, 1880 par. 8}
[ST, April 8, 1880 par. 9]          Many have then present wants supplied, yet they will not trust God for the future. They manifest unbelief, and sink into despondency and gloom. Some are in continual trouble lest they shall come to want, and their children suffer. When difficulties arise, or when they are brought into strait places--when their faith and their love to God are tested--they shrink from the trial, and murmur at the process by which God has chosen to purify them. Their love does not prove pure and perfect, to bear all things. The faith of the people of the God of Heaven should be strong, active, and enduring--the substance of things hoped for. The language of such will be, Bless the Lord, O my soul, and all that is within me, bless his holy name; for he hath dealt bountifully with me. Self-denial is considered by some to be real suffering. Depraved appetites are indulged. And a restraint upon the unhealthy appetite would lead even many professed Christians now to start back, as though actual starvation would be the consequence of a plain diet. And, like the children of Israel, they would accept slavery, diseased bodies, and even death, rather than to be deprived of some hurtful indulgence. Bread and water is all that is promised to the remnant in the time of trouble.  {ST, April 8, 1880 par. 9}
[ST, April 8, 1880 par. 10]          God was not unmindful of the wants of his people, and in his wisdom he provided the needed supply. He said to their leaders; "I will rain bread from Heaven for you." The Lord designed to prove them, and by indulgence through miraculous provision for their wants to test them to see whether they would keep his commandments or no. The Lord promised to supply them through Moses with abundance of food. By his power he would give them flesh to eat in the evening and in the morning bread in abundance. Moses told them that their murmurings were not against him, but against the Lord. He that was enshrouded in the pillar of cloud heard all their murmurings and bitter complaints. While Aaron was speaking to the congregation there was a remarkable change in that pillar of cloud.  {ST, April 8, 1880 par. 10}
[ST, April 8, 1880 par. 11]          The Lord designed to give the Israelites evidences of his presence that they might be held in restraint and subordination as they knew the presence of the Lord, not merely the man Moses, was guiding them. Evidences of this kind were the books of knowledge opened to their senses that they should learn in regard to God, and his fear be before them. The greatest changes were to be wrought in the characters of these demoralized people. God was working by his power to lift them up through a knowledge of himself. Thus a visible manifestation of the glory of God was given them; a splendor which they had never witnessed, which symbolized the Divine presence. While the people were greatly terrified at this revelation of God, and feared his judgments, an audible voice came from the glory commanding Moses and Aaron to draw near to the cloudy pillar in which his glory was manifested. And the Lord talked with Moses and Aaron, and the Israelites heard his voice, saying that he had heard the murmurings of the children of Israel, and repeated his promise of flesh in the morning and bread in the evening. There God gave them evidence that he would supply their necessities, protect and preserve them, if they would be obedient to his commandments. In the evening the quails covered the ground about the camp. And in the morning the ground was covered with a strange substance, in small, white grains of the size of coriander seed, hard, and pleasant to the taste. The children of Israel knew not what it was, so they called it manna, which means, What is it? Moses said to them, "This is the bread which the Lord hath given you to eat. This is the thing which the Lord hath commanded, gather of it every man, according to his eating, an omer for every man according to the number of your persons; take ye every man for them which are in his tents."  {ST, April 8, 1880 par. 11}
[ST, April 8, 1880 par. 12]          The people gathered the manna, and found that there was a sufficiency for the entire company. They "ground it in mills, or beat it in a mortar, and made cakes of it; and the taste of it was as the taste of fresh oil." We are also told that "the taste of it was like wafers made with honey."  {ST, April 8, 1880 par. 12}
[ST, April 8, 1880 par. 13]          According to the direction of Moses they were to gather an omer (about five pints) for every person; and they were not to leave of it until the morning. Some attempted to keep a supply until the next day, but what they laid by bred worms and became offensive. The supply for each day was to be gathered each morning; for as the heat of the sun increased, the substance melted and disappeared.  {ST, April 8, 1880 par. 13}
[ST, April 15, 1880 par. 1]       April 15, 1880 Journeyings of the Israelites.  -  By Mrs. E. G. White.  -         While wandering in the wilderness, the children of Israel were preserved by a continual miracle of divine mercy in the falling of the manna. In the morning they were to go out and gather food for the day,--an omer for every person. They were commanded not to let any of this remain until the morning; nevertheless, some of them did attempt to keep a supply until the next day; but it bred worms and became offensive.  {ST, April 15, 1880 par. 1}
[ST, April 15, 1880 par. 2]          On the sixth day, it was found that a double quantity had been deposited, and the people gathered two omers for every person. When the rulers saw what they were doing, they hastened to acquaint Moses of this apparent violation of his directions; but his answer was, "This is that which the Lord hath said, Tomorrow is the rest of the holy Sabbath unto the Lord. Bake that which ye will bake today, and seethe that ye will seethe; and that which remaineth over, lay up for you, to be kept until the morning." They did so, and found that it remained unchanged. And Moses said, "Eat that today, for today is a Sabbath unto the Lord. Today ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none."  {ST, April 15, 1880 par. 2}
[ST, April 15, 1880 par. 3]         The Lord is no less particular now in regard to his Sabbath, than when he gave the foregoing special directions to the children of Israel. He required them to bake that which they would bake, and seethe (that is, boil) that which they would seethe, on the sixth day, preparatory to the rest of the Sabbath. Those who neglect to make suitable preparation on the sixth day for the Sabbath, violate the fourth commandment, and are transgressors of God's law. In his instructions to the Israelites, God forbade baking and boiling upon the Sabbath. That prohibition should be regarded by all Sabbath-keepers, as a solemn injunction from Jehovah to them. The Lord would guard his people from indulging in gluttony upon the Sabbath, which he has set apart for sacred meditation and worship.  {ST, April 15, 1880 par. 3}
[ST, April 15, 1880 par. 4]          The Sabbath of the Lord is a day of rest from labor, and the diet should then be more simple, and a less quantity should be taken, than upon the six working days. Many have erred in failing to practice self-denial upon the Sabbath. They partake of full meals, as on the six laboring days, and as a consequence, their minds are beclouded, they are stupid and drowsy, and often suffer with headache. In this condition they can have no truly devotional feelings, and the blessing resting upon the Sabbath, does not prove a blessing to them. The sick and suffering require care and attention upon the Sabbath as well as upon other days of the week; and it may be necessary for their comfort to prepare warm food and drinks. In such instances, it is no violation of the fourth commandment to make them as comfortable as possible. The great Lawgiver is a God of compassion as well as of justice.  {ST, April 15, 1880 par. 4}
[ST, April 15, 1880 par. 5]          God manifested his great care and love for his people in sending them bread from heaven. "Man did eat angels' food;" that is, food provided for them by the angels. The three-fold miracle of the manna--a double quantity on the sixth day, and none upon the seventh, and its keeping fresh through the Sabbath, while upon other days it would become unfit for use--was designed to impress the Israelites with the sacredness of the Sabbath. After they were abundantly supplied with food, they were ashamed of their unbelief and murmurings, and promised to trust the Lord for the future; but they soon forgot their promise, and failed at the first trial of their faith.  {ST, April 15, 1880 par. 5}
[ST, April 15, 1880 par. 6]          After leaving the wilderness of Sin, the children of Israel encamped in Rephidim, where there was no water. Again they distrusted the providence of God, and such was their blindness and presumption that they now came boldly up to Moses with the demand, "Give us water, that we may drink!" His patience failed not. "Why chide ye with me?" he said, "Wherefore do ye tempt the Lord?" "Wherefore is this," they cried, "that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?"  {ST, April 15, 1880 par. 6}
[ST, April 15, 1880 par. 7]          Thus they began again to reason from the promptings of their own natural heart. The pillar of cloud seemed to them a fearful mystery, and as to that man Moses, who was he, and what object had he in attempting to lead them out of Egypt? They even accused him of designing to kill them and their children with privations and hardships, and then enriching himself with their possessions. But Moses prayed earnestly, and the Lord directed him to take the elders of Israel, and the rod wherewith he smote the river, and to go on before the people. And "Behold," says the Lord, "I will stand before thee there upon the rock in Horeb, and thou shalt smite the rock, and there shall come water out of it, that the people may drink." He did so, and the water gushed out in such abundance as to satisfy their thirst.  {ST, April 15, 1880 par. 7}
[ST, April 15, 1880 par. 8]          The cloud of glory rested directly before the rock. Had that cloud been removed, the people would have been destroyed by the brightness of the glory. Christ would have been revealed in his glorious form standing by the rock. But as it was, the glory of the Lord was seen by all the congregation who stood at a distance.  {ST, April 15, 1880 par. 8}
[ST, April 15, 1880 par. 9]          Here we see the matchless mercy of Jesus Christ displayed. Instead of commanding Moses to lift up his rod and call down some terrible plague upon the wicked leaders in this murmuring, as he had done upon the Egyptian leaders, he was simply told to take some of the leading men of Israel to be eye-witnesses of a miracle which Christ himself would perform for their deliverance.  {ST, April 15, 1880 par. 9}
[ST, April 15, 1880 par. 10]          It was Moses who "clave the rocks in the wilderness, and gave them drink as out of the great depths," who "brought streams also out of the rock, and caused waters to run down like rivers." It was he who smote the rock, but it was Christ who stood beside him and caused the life-giving water to flow.  {ST, April 15, 1880 par. 10}
[ST, April 15, 1880 par. 11]          In their thirst, the people had tempted God, saying, "Is the Lord among us, or not?" If God has brought us here, why does he not give us water as well as bread? That if showed criminal unbelief, and Moses feared that the judgments of God would rest upon them for their sin. And he called the name of the place Massah, temptation, and Meribah, chiding, as a memorial of their wicked murmurings.  {ST, April 15, 1880 par. 11}
[ST, April 15, 1880 par. 12]          God directed the children of Israel to encamp in that place, where there was no water, to prove them, to see if they would look to him in their distress, or murmur as they had previously done. They should have known that he would not permit those to perish with thirst, whom he had promised to take unto himself as his people. But instead of humbly entreating the Lord to provide for their necessity, they murmured against Moses, and demanded of him, water. God had been continually manifesting his power before them in a wonderful manner, to make them understand that all the benefits which they received came from him; that he could give them, or remove them, according to his own will. At times they had a full sense of this, and humbled themselves greatly before the Lord; but when brought into straight places they charged all their troubles upon Moses, as though they had left Egypt to please him.  {ST, April 15, 1880 par. 12}
[ST, April 15, 1880 par. 13]          Had not the Lord been slow to anger, and mercifully considerate of the ignorance and weakness of the children of Israel, he would have destroyed them in his wrath. He exercises the same pitying tenderness toward modern Israel. But we are less excusable than was ancient Israel. We have had every opportunity to elevate and ennoble our characters, which they did not have. We also have their history, recorded that we may shun their example of unbelief and impatient murmuring and rebellion.  {ST, April 15, 1880 par. 13}
[ST, April 15, 1880 par. 14]          Had they reformed and become obedient to God's commandments, he would have established them in the land of Canaan, a holy and happy people, without a feeble one in all their ranks. But their lack of faith called down upon them the just displeasure of God; and so it will upon us in these last days if we do not trust God any further than we can see. We should seek God in prayer, constant, earnest, heartfelt, prayer. He will reward all who diligently seek him, for he has told us that the fervent, effectual prayer of the righteous availeth much.  {ST, April 15, 1880 par. 14}
[ST, April 15, 1880 par. 15]          The children of Israel tarried some time in this pleasant spot where there was plenty of water. The Amalekites, a tribe inhabiting that part of the country through which they were passing, became greatly disturbed by this. They felt that their territory had been invaded by this immense number of people, and they now came out to make war against them. Moses therefore directed Joshua to choose out soldiers and take them on the morrow to give battle with the enemy, while he himself would stand upon an eminence near by, with the rod of God in his hand. Accordingly, the next day Moses and Aaron and Hur took their position on the top of an adjoining hill, while Joshua and his company attacked the foe.  {ST, April 15, 1880 par. 15}
[ST, April 15, 1880 par. 16]          As the battle progressed, it was found that while Moses held up his hands toward heaven, entreating help from God, Israel prevailed; but when, through weariness, they were lowered, the enemy was victorious. Aaron and Hur stayed up the arms of Moses, and so, through the rest of that day, success was with the Israelites, and at its close the enemy was put to flight.  {ST, April 15, 1880 par. 16}
[ST, April 15, 1880 par. 17]          This act of Moses, in reaching up his hands toward heaven, was to teach Israel that while they made God their trust, and exalted his throne, he would fight for them, and subdue their enemies. But when they should let go their hold upon his strength, and should trust to their own power, they would be even weaker than those who had not the knowledge of God, and their enemies would prevail against them. Then "Joshua discomfited Amalek and his people with the edge of the sword. And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and called the name of it Jehovah-nissi; for he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation." If the children of Israel had not murmured against the Lord, he would not have suffered their enemies to make war with them.  {ST, April 15, 1880 par. 17}
[ST, April 15, 1880 par. 18]          Before Moses reached Egypt on his mission to deliver the Israelites, he had, as we have seen, sent his wife Zipporah and her sons back to her father's house. When Jethro heard of the deliverance of the Hebrews, he visited Moses in the wilderness, and brought to him his wife and children. On learning of their approach, the great leader went out to welcome them, and after the first greetings and salutations had been exchanged, he conducted them to his tent. Here he related all the wonderful dealings of God with Israel. Jethro rejoiced, and blessed the Lord in words that show the devoutness of his heart, and having offered sacrifices to God, he made a feast to the elders of Israel.  {ST, April 15, 1880 par. 18}
[ST, April 15, 1880 par. 19]          Jethro's discerning eye soon saw that the burdens upon Moses were very great, as the people brought all their matters of difficulty to him, and he instructed them in regard to the statutes and law of God. He therefore counseled Moses to select proper persons and put them as rulers over thousands, also others over hundreds, and again others over tens. The men chosen for these important positions were to be "able men, such as fear God, men of truth, hating covetousness." The most difficult cases were to be brought before Moses, who was to be the people, said Jethro, "to God-ward, that thou mayest bring the causes unto God. And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do."  {ST, April 15, 1880 par. 19}
[ST, April 15, 1880 par. 20]          This advice was followed, and not only was Moses relieved of too heavy a burden, but more perfect order was established among the people. "And Moses let his father-in-law depart, and he went his way into his own land."  {ST, April 15, 1880 par. 20}
[ST, April 15, 1880 par. 21]          The leader of Israel was not above receiving instruction from his father-in-law. The Lord has greatly exalted Moses, and had wrought wonders by his hand; yet he did not conclude that because God had chosen him to instruct others, he needed not to be instructed. He gladly listened to the suggestions of Jethro, and adopted his plan as a wise arrangement.                                                                   -    {ST, April 15, 1880 par. 21}
[ST, April 22, 1880 par. 1]       April 22, 1880 Israel Arrives at Sinai.  -  By Mrs. E. G. White.  -       The children of Israel, obedient to the onward movement of the pillar of cloud, left Rephidim, having tarried there some time, and journeyed on toward Sinai. Their line of march had been across open plains, over steep ascents, and through narrow defiles. Again and again, when they had crossed a sandy waste, and their further progress seemed impossible because of the huge piles of massive rocks which lay directly in their way, a narrow passage would appear, and when this was passed, another barren, uninteresting plain would open to their view.  {ST, April 22, 1880 par. 1}
[ST, April 22, 1880 par. 2]          It was through one of these deep, gravelly passes that they were now called to pass. What a scene was this! Millions of people walled in by abrupt cliffs of granite rocks which rise hundreds of feet on either side, following a moving cloud by day, and guarded at night by a pillar of fire, as if the eye of God were fastened directly upon them. Christ in this wilderness school is here giving his people their first lessons in faith and trust in God.  {ST, April 22, 1880 par. 2}
[ST, April 22, 1880 par. 3]          Finally they come to a long range of mountains, upon which the cloudy pillar rests. The people encamp beneath its shadow, and while locked in slumber, the bread from Heaven gently falls upon the encampment. In the early morning, as the sun begins to brighten behind the dark ridge of eastern mountains, its soft, golden tints penetrate the dark gorges, seeming to those weary, almost discouraged travelers, like golden beams of mercy from the throne of Heaven.  {ST, April 22, 1880 par. 3}
[ST, April 22, 1880 par. 4]          Anxious eyes often turn in wonder upon the pillar of cloud hanging over the mount. The immense, rugged piles of granite rocks, with their irregular shapes and peaks, seem thrown together in the wildest confusion. The whole country seems strangely solemn to the weary travelers. They frequently contrast the verdant valleys of Egypt with these dark, and cheerless ravines, and the bustling activity of their former home, with the mountain solitude.  {ST, April 22, 1880 par. 4}
[ST, April 22, 1880 par. 5]          Here the Lord had gathered his people to himself, that he might talk with them. There was nothing here that they chose to worship, nothing to divert their minds, and nothing upon which they would fasten their affections. Everything was calculated to make man feel his nothingness in the presence of him who has "weighed the mountains in scales, and the hills in a balance."  {ST, April 22, 1880 par. 5}
[ST, April 22, 1880 par. 6]          Soon after their arrival at Sinai, Moses received a divine summons to ascend the mountain. Alone he climbed the steep and jagged rocks, placing his feet in steps made without hands; and far up on those solitary heights, God informed him that Israel was now to be taken into close and peculiar connection with himself, and that they were to become an organized church in the wilderness, and a nation whom he would govern. These are the words which he spake:--  {ST, April 22, 1880 par. 6}
[ST, April 22, 1880 par. 7]          "Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel."  {ST, April 22, 1880 par. 7}
[ST, April 22, 1880 par. 8]          Moses came down, and having assembled the elders of Israel, he repeated to them the message of God. When it was made known to them, they answered: "All that the Lord hath spoken, we will do." Here they entered into a solemn covenant with God to accept him as their ruler, by which they became, in a special sense, the subjects of his divine authority.  {ST, April 22, 1880 par. 8}
[ST, April 22, 1880 par. 9]          Again Moses ascended, and the Lord said unto him, "Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee forever." When the Hebrews met with difficulties in the way, they were disposed to murmur against Moses and Aaron, and accuse them of leading the host of Israel from Egypt to destroy them. God would now honor Moses before them, that they might be led to confide in his instructions.  {ST, April 22, 1880 par. 9}
[ST, April 22, 1880 par. 10]          The Lord was about to come near to his people; they were to hear his law spoken, not by angels, but by himself; and Moses was now commanded to prepare them for that solemn event: "Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the sight of all the people upon Mount Sinai." The people were required to refrain from worldly care and labor, and to possess devotional thoughts. God required them also to wash their clothes. He is no less particular now than he was then. He is a God of order, and requires his people to observe habits of strict cleanliness. Those who worship God with uncleanly garments and persons, do not come before him in an acceptable manner. He is not pleased with their lack of reverence for him, and he will not accept the service of filthy worshipers, for they insult their Maker. The Creator of the heavens and the earth considered cleanliness of so much importance that he said, "And let them wash their clothes." Some who profess to be followers of Christ, call order and neatness, pride. They seem to consider it a virtue to leave their houses and premises in a disorderly, unimproved condition, thinking that they will thus give evidence of their disregard for temporal things, and their high estimate of spiritual things. But this same neglect and slothfulness which characterizes their business life, will be imparted to their religious life. Their religious experience will be defective. Says the apostle: "Not slothful in business, fervent in spirit, serving the Lord." God requires his people to be neat and orderly. All his directions to the children of Israel were of a character to establish habits of order and cleanliness in their dress, and in their surroundings. This was essential in order for them to preserve health, and to exert a proper influence upon other nations as a people adopted by the living God.  {ST, April 22, 1880 par. 10}
[ST, April 22, 1880 par. 11]         The Lord continued his instructions to Moses: "And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it. Whosoever toucheth the mount shall be surely put to death. There shall not a hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live. When the trumpet soundeth long, they shall come up to the mount." This command was designed to impress the minds of this rebellious people with a profound veneration for God, the author and authority of their laws.  {ST, April 22, 1880 par. 11}
[ST, April 22, 1880 par. 12]          Three days the people were before the mount. During this time, they had ample opportunity to review their past course of murmuring and impatience, and to repent. God had given them his gracious promise that they should become a peculiar treasure unto him, on condition of obedience; but if they were disobedient he would reject them, and choose another people.  {ST, April 22, 1880 par. 12}
[ST, April 22, 1880 par. 13]          Many regard the Jewish economy as an age of darkness. They have received the erroneous idea that repentance and faith had no part in the Hebrew religion, which they claim consisted only of forms and ceremonies. But the children of Israel were saved by Christ as virtually as is the sinner of today. By faith they saw Christ in those types and shadows which pointed forward to his first advent and death, when type should meet anti-type. They rejoiced in a Saviour to come, typified by sacrificial offerings, while we rejoice in a Saviour who has come. That which was expectation to ancient Israel, is certainty to modern Israel. The world's Redeemer was in close connection with his people then, being enshrouded in that cloudy pillar. Let us not say, then, that they had not Christ in the Jewish age. The inspired apostle writes: "By faith Moses refused to be called the son of Pharaoh's daughter," "esteeming the reproaches of Christ of greater riches than the treasures of Egypt."  {ST, April 22, 1880 par. 13}
[ST, April 22, 1880 par. 14]         The command given to Moses to sanctify the people, brought great responsibility upon him. He was to faithfully point out their past errors, that they might, by humiliation, fasting, and prayer, purify their hearts from the defilement of sin, as well as cleanse themselves from all outward impurities. When the children of Israel were doing all they could to remove from them all defilement of the flesh and spirit, they were doing the same work that God requires us to do if we would be brought into close communion with him. However severe and close the battle to overcome wrong habits, and sinful indulgences, it must be fought and the victory gained. After the power of the will is brought into activity, then there must be a firm reliance upon Christ. When Israel thirsted in the wilderness, and yielded to sinful murmurings, Christ was to them what he is to us, a compassionate mediator, and he pardoned their transgressions. After man has done what he can to cleanse the soul-temple, then Christ's blood alone will avail for us, as Christ's typified blood availed for ancient Israel.  {ST, April 22, 1880 par. 14}
[ST, April 22, 1880 par. 1]       April 22, 1880 St. Helena, Cal.  -         April 10 and 11 I spent with the church at St. Helena. There was a good representation of our brethren and sisters at the Sabbath meeting. I had freedom in speaking from the words of our Saviour found in John 15:7, 8. Following the discourse we had a very profitable social meeting, nearly all present taking part, after which the ordinances of the Lord's house were celebrated. Bro. Wood was present and conducted this service.  {ST, April 22, 1880 par. 1}
[ST, April 22, 1880 par. 2]          Sunday there were no meetings in the other churches, and the house was crowded. The best of attention was given to words spoken from 1 John 3:1-3. In the evening we again addressed an interested company. Monday we took the cars for Napa, where we spoke to the brethren and sisters there assembled in the evening. Some of the members of this church have moved away, and some have died, so that there are but few left. Although so few in numbers, one hundred and thirty-four dollars were paid in as their quarterly tithe. When every church member does his part cheerfully in tithes and offerings the general treasury will be supplied. Napa needs judicious ministerial labor. Indeed, from every direction comes the Macedonian cry, "Come over and help us." I would recommend that a definite time be set apart for prayer that God will raise up laborers to send into the harvest field. We see places for twenty men to labor on this coast. We must cry to God, brethren and sisters, in faith for him to put his hand to the work, and send by whom he will. As we view this large field, and see the many openings for laborers and the few there are to fill them, we feel humbled before God. His rebuke is upon us because of our unconsecration. We must devote more time to heartfelt prayer that God will work in behalf of his cause upon this coast. Shall we individually put away our pride and love of self, and so humble our hearts before God that he can turn his face this way, and let the light of his countenance shine upon us. He can and will clothe us with salvation if we will comply with the condition laid down in his word. "Be ye not conformed to this world, but be ye transformed by the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God."                                                                  E. G. White.  {ST, April 22, 1880 par. 2}
[ST, May 6, 1880 par. 1]       May 6, 1880 Giving of the Law.  -  By Mrs. E. G. White.  -         On the morning of the third day all the children of Israel obeyed the command of God through Moses and drew near the mount with fear and solemnity. Awful and grand was the place of God's sanctuary, holy and elevated the pulpit from which he was about to deliver his memorable sermon. The principles of the law of God did not originate at Sinai; but by a long, degrading servitude in Egypt they had become confused in the minds of all Israel. The Lord had now brought them out into this place, grand with solitude, that he might more clearly impress upon their minds the nature of his requirements by speaking his law with an audible voice.  {ST, May 6, 1880 par. 1}
[ST, May 6, 1880 par. 2]          They were here to receive the most wonderful revelation ever made by God to man. The cloud which rested upon the mount, enveloping the Father and the Son and the retinue of holy angels, become more black and dense. Soon from its thick darkness came vivid flashes of lightning, followed by deep, hoarse peals of thunder which echoed and re-echoed among the mountains, causing the most careless to tremble. Then followed a period of solemn painful silence. The flashes of light sent forth from the cloud revealing the solemn scenery with wonderful brilliancy, left the cloud denser and more fearfully dark in contrast with the bright shining of his power. The mountain shook to its very foundation beneath the tread of the Divine Majesty.  {ST, May 6, 1880 par. 2}
[ST, May 6, 1880 par. 3]          Moses was then called up, and charged once more to go down and see that the bounds were in order, and the sanctity of the mountain observed, after which he and Aaron were to go upward toward the summit. Then the Lord in awful grandeur, speaks his law from Sinai, that the people may believe. He accompanies the giving of his law with sublime exhibitions of his authority, that they may know that he is the only true and living God. Moses was not permitted to enter within the cloud of glory, but only to draw nigh, and enter the thick darkness which surrounded it, thus standing between the people and the Lord.  {ST, May 6, 1880 par. 3}
[ST, May 6, 1880 par. 4]          After God had given them such evidences of his power, he tells them who he is: "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." The same God who exalted his power among the Egyptians, now speaks his law:--  {ST, May 6, 1880 par. 4}
[ST, May 6, 1880 par. 5]          "Thou shalt have no other Gods before me.  {ST, May 6, 1880 par. 5}
[ST, May 6, 1880 par. 6]          "Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.  {ST, May 6, 1880 par. 6}
[ST, May 6, 1880 par. 7]          "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.  {ST, May 6, 1880 par. 7}
[ST, May 6, 1880 par. 8]          "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.  {ST, May 6, 1880 par. 8}
[ST, May 6, 1880 par. 9]          "Honor they father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.  {ST, May 6, 1880 par. 9}
[ST, May 6, 1880 par. 10]          "Thou shalt not kill.  {ST, May 6, 1880 par. 10}
[ST, May 6, 1880 par. 11]          "Thou shalt not commit adultery.  {ST, May 6, 1880 par. 11}
[ST, May 6, 1880 par. 12]          "Thou shalt not steal.  {ST, May 6, 1880 par. 12}
[ST, May 6, 1880 par. 13]          "Thou shalt not bear false witness against thy neighbor.  {ST, May 6, 1880 par. 13}
[ST, May 6, 1880 par. 14]          "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor's."  {ST, May 6, 1880 par. 14}
[ST, May 6, 1880 par. 15]          The first and second commandments spoken by Jehovah are precepts against idolatry. This sin if practiced, would lead men to great lengths in rebellion, and would result in the offering of human sacrifices. God would guard against the least approach to such abominations. The first four commandments were given to show men their duty to God; the last six, to show the duty of man to his fellow-man.  {ST, May 6, 1880 par. 15}
[ST, May 6, 1880 par. 16]          The fourth commandment is the connecting link between the great God and man. All who should observe the Sabbath would signify by such observance that they were worshipers of the living God, the Creator of the heavens and the earth. Thus the Sabbath was to be a sign between God and his people as long as he should have a people upon the earth to serve him.  {ST, May 6, 1880 par. 16}
[ST, May 6, 1880 par. 17]          When the congregation of Israel beheld the terrific manifestations of God's presence at Sinai, they shrank away from the mountain in fear and awe. They felt indeed that God was there. When Moses and Aaron descended, they were greeted by the multitude with the cry, "Speak thou with us, and we will hear; but let not God speak with us, lest we die." The leader answered, "Fear not; for God is come to prove you, and that his fear may be before your faces, that ye sin not." The people, however, remained at a distance, gazing in terror upon the stupendous scene, while Moses again "drew near unto the thick darkness where God was."  {ST, May 6, 1880 par. 17}
[ST, May 6, 1880 par. 18]          Again the Lord seeks to guard his people against idolatry by commanding Moses to say unto them, "Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold." They were in danger of imitating the example of the Egyptians, and making to themselves images to represent God. The Lord then continued to lay down certain rules which should govern them and the blessings which would be theirs if they obeyed. These are his words: "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies, and an adversary unto thine adversaries; for mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites; and I will cut them off." The angel who went before Israel was the Lord Jesus Christ. "Thou shalt not bow down to their gods, nor serve them, nor do after their works; but thou shalt utterly overthrow them, and quite break down their images. And ye shall serve the Lord your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee."  {ST, May 6, 1880 par. 18}
[ST, May 6, 1880 par. 19]          God would have his people understand that he alone should be the object of their worship; and when they should overcome the idolatrous nations around them, they should not preserve any of the images of their worship, but utterly destroy them. Many of these heathen deities were very costly, and of beautiful workmanship, which might tempt those who had witnessed idol worship, so common in Egypt, to regard these senseless objects with some degree of reverence. The Lord would have his people know that it was because of the idolatry of these nations, which had led them to every degree of wickedness, that he would use the Israelites as his instruments to punish them, and destroy their gods.  {ST, May 6, 1880 par. 19}
[ST, May 6, 1880 par. 20]          "I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee. And I will send hornets before thee, which shall drive out the Hivite, and Canaanite, and Hittite, from before thee. I will not drive them out from before thee in one year, lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased, and inherit the land. And I will set thy bounds from the Red Sea even unto the sea of the Philistines, and from the desert unto the river; for I will deliver the inhabitants of the land into your hand, and thou shalt drive them out before thee. Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against me; for if thou serve their gods, it will surely be a snare unto thee."  {ST, May 6, 1880 par. 20}
[ST, May 6, 1880 par. 21]          After Moses had received the judgments and also the promises from the Lord, and had written them for the people, he "came and told the people all the words of the Lord, and all the judgments; and all the people answered with one voice, and said, All the words which the Lord hath said will we do." Moses then wrote their solemn pledge in a book, and offered sacrifices unto God for the people. "And he took the book of the covenant, and read in the audience of the people; and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." Thus the people ratified their solemn pledge to the Lord to do all that he had said, and to be obedient.                                                                   -    {ST, May 6, 1880 par. 21}
[ST, May 6, 1880 par. 1]       May 6, 1880 The Southern California  Camp-Meeting.  -         This meeting commenced April 22, about three miles from Lemoore. We came upon the ground Friday, April 23. Up to this time we had had almost constant rain. But although we had traveled to and from our appointments in various places while the rain was pouring, every Sabbath and first-day had been pleasant. We had not a little anxiety lest the rain would continue during our camp meeting; but not a drop has fallen since we came on the ground.  {ST, May 6, 1880 par. 1}
[ST, May 6, 1880 par. 2]          We were happily surprised to find a very neat and pleasant encampment. Forty-three tents are pitched in a square around the large pavilion tent. The restaurant is the best conducted and arranged of anything of the kind we have ever seen at our camp-meetings. The two long tables in the dining tent, are liberally supplied with a variety to meet the wants of all. We found well furnished tents, comfortable and inviting, for those who came to labor, and who needed rest so much. The meetings have increased in interest from the first. The outside interest has been unusually good. Much prejudice has existed in this vicinity against our unpopular doctrines, but this meeting will give the people a better opportunity to learn what we do believe.  {ST, May 6, 1880 par. 2}
[ST, May 6, 1880 par. 3]          On Sabbath, we spoke more than an hour on the love of God, after which, between one and two hundred signified their desire to seek the Lord, by coming forward. Many testimonies of confession were borne, and a fervent season of prayer followed. It was a solemn occasion. The sweet assurance of the Spirit of God was ours as we sought by earnest intercession, and living faith, to place ourselves in connection with the Hearer of prayer. Light from the throne of God was reflected upon us. Those who were seeking the Lord, repaired from this meeting to tents selected for the purpose, where the work was continued more thoroughly. These meetings were beneficial. Testimonies were borne, and interesting experiences related.  {ST, May 6, 1880 par. 3}
[ST, May 6, 1880 par. 4]          One brother said he used to drink, use tobacco, and gamble. He would often feel convicted that it was wrong to indulge in these things, but there seemed to be a bewitching power about them to hold him, and under the influence of temptation every good resolution would be broken. When he heard the doctrines proclaimed by S. D. Adventists, he became convinced of their truthfulness, and hearing it stated that it was in the power of all to overcome their strong appetites and sinful indulgences if they asked the Lord to help them, he commenced to pray for strength to resist temptation, and the Lord heard and answered his prayers. These practices once so attractive to him, he stated were now repulsive. He had a great desire to become more thoroughly converted. He felt that he was holding the truth only with the tip ends of his fingers, and unless he continued to pray, his hands would slip off, and then his strength would be gone, and he would be as bad as ever.  {ST, May 6, 1880 par. 4}
[ST, May 6, 1880 par. 5]          In our next social meeting, nearly all who bore testimony expressed their thankfulness to God for the blessings which they had received the day before. Some stated that for the first time in their life they could say that they knew that their sins were forgiven. This was indeed a precious Sabbath to those assembled to worship God on this encampment.  {ST, May 6, 1880 par. 5}
[ST, May 6, 1880 par. 6]          Sunday morning, teams commenced to pour their loads of living freight upon the ground. The encampment seemed barricaded with phaetons, spring buggies and wagons, header wagons and long hay wagons, filled with chairs. Some came from twenty miles around with their families. Eld. Haskell spoke in the forenoon with great clearness. I spoke in the afternoon on the subject of Christian Temperance. Pledges were then circulated, to which one hundred and thirty names were signed. Our own people had quite generally signed before this.  {ST, May 6, 1880 par. 6}
[ST, May 6, 1880 par. 7]          Monday and Tuesday many responded to the invitation to seek the Lord, and on both occasions marked progress was made in coming nearer to making an entire surrender to God. One who had long been wandering in the mazes of infidelity, for the first time took his stand openly with the people of God, and placed his feet firmly upon the Rock of Ages. He stated that he expected people would say, "Why do you unite with that people; they are poor." But his answer was, "I am poor, and therefore will unite with them to seek for heavenly riches. They will say, These are ignorant people. Well, I am ignorant, and wish to unite with them that we may together connect with the great Teacher, and obtain that wisdom which comes from the source of all wisdom. They will say, these are humble, low people. Well, I wish to come with them to the foot of the cross, and humble my heart and will to the mind and will of Christ."  {ST, May 6, 1880 par. 7}
[ST, May 6, 1880 par. 8]          Thursday I spoke upon the unity which should exist among brethren. I felt convinced that why the Spirit of God did not come into our meetings in a more marked manner was because of the dissensions which are allowed to exist among brethren. With some there existed envious and jealous feelings, evil surmisings, tale bearing, and fault-finding. These were referred to by the apostle as a root of bitterness whereby many are defiled. Many go all through the camp-meetings professedly worshiping God and keeping his commandments, while these very evils are cherished in their hearts. Such receive no lasting good, because they do not purify their hearts and cleanse the soul-temple. Some murmur against their brethren, and then, as it is but a step farther, they murmur against God because they do not feel happier, when the hindrance is in themselves alone. They are proud and unyielding; self is their cherished idol, and they would not dethrone it that Jesus might be enshrined in their hearts, therefore their lives were a jumble of inconsistencies.  {ST, May 6, 1880 par. 8}
[ST, May 6, 1880 par. 9]          We made a special call for all of this class to separate themselves from the congregation and especially seek the Lord. Many came forward and several confessions were made, and yet the work did not go as deep with some as we felt it should. Our earnest supplications once more ascended to God in their behalf. Again the Lord drew near to us, and his Holy Spirit rested upon us. When we arose there was a marked change in the countenances of some. The darkness and gloom had been rolled away, and light, peace, and joy had flooded their souls. Their faces were lighted up, and all seemed eager to express their thankfulness for what God had done for them. The brother who had been a gambler, drinker, and tobacco-user bore a clear testimony. Jesus had blessed him as never before. He felt that he was a converted man. All was peace and joy. Several bore a similar testimony.  {ST, May 6, 1880 par. 9}
[ST, May 6, 1880 par. 10]          The meetings were to close Wednesday, but on Tuesday the brethren entreated us to remain over another Sabbath and Sunday. Some plead with tears that we should not leave them, for the work was only just begun, and much would be gained if the meetings could continue. We decided to comply with the request, and in obedience to our convictions of duty to continue our work. We felt deeply anxious for this dear people. Some have had but a short experience; they need to know more of the way of life. Many have confessed to fretfulness, quick temper, impatience, and fault-finding. Oh! how our hearts are drawn out for this class, knowing that many will not realize how offensive these sins are in the sight of God until it is too late for them to form new characters and be cleansed by the blood of Christ. We feel like entreating all who are indulging in these sins to put them away and build up a character upon the true foundation, Jesus Christ. A new and symmetrical character may be formed by laying up one grace and good deed upon another, thus climbing Peter's ladder of eight rounds in sanctification. A character thus built will be harmonious in all its paths. Faith will sustain works, for faith works by love and purifies the soul.  {ST, May 6, 1880 par. 10}
[ST, May 6, 1880 par. 11]          In some respects this meeting is unlike other camp-meetings. It has always pained my heart to see our brethren in a hurry to pull down their tents and return home after being in camp only two or three days. Before they have really entered into the spirit of the meeting, they strike their tents and return to their worldly cares and perplexities. The last two or three days of the meeting are needed by every one, and the first days are needed to get into a position where the last days will benefit them. The varied instruction given is not from man. It is Christ speaking through his representatives, and not an occasion of this kind should be regarded with indifference. If absent from one meeting you may fail to receive a message sent to you from God, and as the result you may fall under temptation, because the instructions and warnings placed within your reach you did not receive.  {ST, May 6, 1880 par. 11}
[ST, May 6, 1880 par. 12]          The people here are hungry for knowledge, and they say, "We know not when we shall have so much help again, perhaps never, and we want to keep it as long as we can." A few have been home forty miles and this morning returned bringing with them some who had not been on the ground before. It is a satisfaction to labor for a people who are so anxious to be helped, and who will appreciate the labors bestowed upon them. The last two days, Thursday and Friday, have been the best of the series of meetings. The five o'clock social meeting this morning was the best we have had. Brother was on his knees confessing to brother; there were broken hearts, tears, forgiveness, and rejoicing. We expect to see more of the salvation of God ere this meeting closes.  {ST, May 6, 1880 par. 12}
[ST, May 6, 1880 par. 13]          As there is no response to the earnest and hearty invitation of our California Conference for laborers to come to their help on this coast and for the North Pacific mission, we feel it to be our duty to labor where they are in such suffering need of help. We stated that we would attend the camp-meeting in Des Moines, Iowa, and other large gatherings as our strength would permit. But the disappointment of our people in their expectation of help on this coast fastens me here and in Oregon the coming summer. My labors have been well received wherever I have been. I would not ask for a greater appreciation of my labors than I have received from our people here, and there has not been wanting expressions of appreciation from those not of our faith. I dare not tear myself away from this field unless God should clear my way and clearly indicate my duty in that direction.                                                    Mrs. E. G. White.        Lemoore, May 2, 1880.  {ST, May 6, 1880 par. 13}
[ST, May 13, 1880 par. 1]       May 13, 1880 The Idolatry of Israel.  -  By Mrs. E. G. White.  -         At the command of God, Moses again ascended the mountain, and took with him Aaron, Nadab, and Abihu, with seventy of the most influential elders in Israel. These were placed where they might behold the majesty of the divine presence, while the people should worship at the foot of the mount. "And they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand; also, they saw God, and did eat and drink."  {ST, May 13, 1880 par. 1}
[ST, May 13, 1880 par. 2]          They did not behold the person of God, but only the inexpressible glory which surrounded him. Previous to this, had they looked upon such a scene, they could not have lived, for they were unprepared for it. But the exhibitions of God's power had filled them with fear, which wrought in them repentance for their past transgressions. They loved and reverenced God, and had been purifying themselves, and contemplating his glory, purity, and mercy, until they could approach nearer Him who had been the subject of all their meditations. God had enshrouded his glory with a thick cloud, so that the people could not behold it. The office of the elders whom Moses took with him, was to aid him in leading the host of Israel to the promised land. This work was of such magnitude that God condescended to put his spirit upon them. He honored them with a nearer view of the glory which surrounded him, that they might have a clear sense of his greatness and majesty and power, and thus be prepared with wisdom to act their part in the great work assigned them.  {ST, May 13, 1880 par. 2}
[ST, May 13, 1880 par. 3]         Moses and "his minister Joshua" were next summoned to meet with God. The decalogue was to be delivered, inscribed on two tables of stone, and as the time of absence was to be a long one, the leader had appointed Aaron and Hur, assisted by the elders, to act in his stead, giving them the injunction, "Tarry ye here, until I come again unto you." "And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days; and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount, in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights."  {ST, May 13, 1880 par. 3}
[ST, May 13, 1880 par. 4]          Even Moses could not go up at once into the mount; for he could not immediately approach so nigh unto God and endure the exhibitions of his glory. Six days was he preparing to meet with God. His common thoughts and feelings must be put away. During six days he was devoting his thoughts to God, and sanctifying himself by meditation and prayer, before he could be prepared to converse with his Maker.  {ST, May 13, 1880 par. 4}
[ST, May 13, 1880 par. 5]          The Lord then gave Moses directions for the building of a sanctuary, in which the divine presence would be specially manifested; he also gave further instructions in regard to the Sabbath. Finally there was delivered to Moses, by the hand of Divine Majesty, the testimony, or ten commandments, engraven on two tables of stone.  {ST, May 13, 1880 par. 5}
[ST, May 13, 1880 par. 6]          But while Moses was thus receiving instruction from God, the people were corrupting themselves at the foot of the mount. The mixed multitude that came from Egypt with the Israelites were the principal movers in this dreadful departure from God. They were called a mixed multitude, because the Hebrews had intermarried with the Egyptians.  {ST, May 13, 1880 par. 6}
[ST, May 13, 1880 par. 7]          The people had seen Moses ascend the mount and enter the cloud, while the summit of the mountain was all in flames. They watched for his return; and as he did not come as soon as he expected, they became impatient, and persisted that he had been slain by the burning flame.  {ST, May 13, 1880 par. 7}
[ST, May 13, 1880 par. 8]          A large company assembled around the tent of Aaron, and told him that Moses would never return--that the cloud which had hitherto led them now rested upon the mount, and would no longer direct their route through the wilderness. They desired something which they could look upon to resemble God. The gods of Egypt were in their minds, and Satan was improving this opportunity, in the absence of their appointed leader, to tempt them to imitate the Egyptians in their idolatry. They suggested that if Moses should never return to them, they could go back into Egypt, and find favor with the Egyptians, by bearing this image before them, acknowledging it as their god.  {ST, May 13, 1880 par. 8}
[ST, May 13, 1880 par. 9]          Aaron remonstrated against their plans, until he thought they were determined to carry out their purpose, and he then ceased reasoning with them. So violent were their clamors that he feared for his own safety. And instead of standing up nobly for the honor of God, and trusting his life in the hands of Him who had wrought wonders for his people, Aaron lost his courage, his trust in the Lord, and cowardly yielded to the wishes of an impatient multitude; and this, too, in direct opposition to the recent commands of God.  {ST, May 13, 1880 par. 9}
[ST, May 13, 1880 par. 10]          He told them to collect the golden earrings among the people, and bring the gold to him. He supposed this would deter them from their purpose. But not so; they willingly gave up their ornaments, and from these he made a calf in imitation of the gods of Egypt, and built an altar whereon to sacrifice to this idol. And he submitted to hear the people proclaim, "These be thy gods, O Israel, which brought thee up out of the land of Egypt." What an insult to Jehovah! Aaron himself "made proclamation and said, Tomorrow, is a feast to the Lord. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and drink, and rose up to play." They had recently listened to the proclamation of the law of God from Sinai, amid the most sublime demonstrations of divine power; and now, when their faith was tested by the absence of Moses for a few weeks, they engaged in idolatry, which had been so recently specified and expressly forbidden by Jehovah. God's anger was kindled against them.  {ST, May 13, 1880 par. 10}
[ST, May 13, 1880 par. 11]         Moses was warned to hasten back to the camp, for the people had turned again to the heathen worship. God said to him, "Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation."  {ST, May 13, 1880 par. 11}
[ST, May 13, 1880 par. 12]          God saw that the children of Israel, especially the mixed multitude, were continually disposed to rebel, and by their works, provoke him to destroy them. He knew that they would murmur against their leader, when in difficulty, and grieve him by their continual rebellion. He therefore proposed to Moses to consume them, and make of him a great nation. Here the Lord proved his servant.  {ST, May 13, 1880 par. 12}
[ST, May 13, 1880 par. 13]          He knew that it was a laborious and soul-trying work to lead that rebellious people through to the promised land. He would test the perseverance, faithfulness, and love of Moses, for such an erring and ungrateful people. But the man of God would not consent that Israel should be destroyed. He showed by his intercessions that he valued the prosperity of God's chosen people more highly than a great name, or to be called the father of a greater nation than was Israel.  {ST, May 13, 1880 par. 13}
[ST, May 13, 1880 par. 14]          "And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand? Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth?" And he begged that the people for whom God had so signally manifested his power, might be spared.  {ST, May 13, 1880 par. 14}
[ST, May 13, 1880 par. 15]          The thought that the heathen nations, and especially the Egyptians, would triumph over Israel, and reproach God, was overwhelming to Moses. He could not let Israel go, notwithstanding all their rebellion, and their repeated murmurings against himself. The news of their wonderful deliverance had been spread among all nations, and all people were anxiously watching to see what God would do for them. And Moses remembered well the words of the Egyptians, that he was leading them into the wilderness that they might perish, and he receive their possessions. And now if God should destroy his people, and exalt him to be a greater nation than Israel, would not the heathen triumph and claim that the God of the Hebrews was not able to lead them to the land he had promised them? As Moses interceded for Israel, his timidity was lost in his deep interest and love for that people for whom he had, in the hands of God, been the means of doing so much. He presented before God his promise to Abraham, Isaac, and Jacob. He prayed with firm faith and determined purpose. The Lord listened to his pleadings, and regarded his unselfish prayer, and promised that he would spare Israel.  {ST, May 13, 1880 par. 15}
[ST, May 13, 1880 par. 16]          Nobly did Moses stand the test, and show that his interest in Israel was not to obtain a great name, nor to exalt himself. The burden of God's people was upon him. God had proved him, and was pleased with his faithfulness, his simplicity of heart, and integrity before him, and he committed to him, as to a faithful shepherd, the great charge of leading his people through to the promised land.  {ST, May 13, 1880 par. 16}
[ST, May 13, 1880 par. 1]       May 13, 1880 Calls for Labor.  -         At a meeting held in Oakland to consider the wants of the cause, the brethren assembled presented the urgent demands for labor in this State.  {ST, May 13, 1880 par. 1}
[ST, May 13, 1880 par. 2]          Eld. Haskell spoke of the necessity of ministerial labor upon the Pacific coast, also of the need of missionary labor not confined to the ministry. He dwelt particularly upon the importance of those ministers who do go out, going with faith and confidence in God, doing their work with thoroughness. Reference was made to the many calls from the different fields, and of the few ministers ready to answer these calls, and of the discouraging state of health of most of these.  {ST, May 13, 1880 par. 2}
[ST, May 13, 1880 par. 3]          I spoke at some length upon the duty of our ministers to control the voice, and not pervert their powers by speaking too loud. Every minister should do his utmost to become an acceptable speaker. If one forms the habit of pitching his voice to an unnatural key, he does great injury to the vocal organs, as well as violence to the ears of the people. The minister should conform his life and manner of teaching as nearly as possible to the life and manner of Christ. During his whole ministry Christ was never heard screaming his lessons of instruction. He modulated his voice, speaking plainly and distinctly, with an earnestness and pathos that ever deeply impressed his hearers.  {ST, May 13, 1880 par. 3}
[ST, May 13, 1880 par. 4]          Remarks were made by several of the brethren with reference to the many openings for labor. Bro. Rice spoke of Chico, a place where an effort had been made and forty had signed the covenant, but that further labor was essential to confirm and establish a church. He also spoke of other places where a few had come out and were observing the Sabbath, that if further labor could be had, others would probably take their stand for the truth. A tent would be needed as our people have no meeting houses in these places. Bro. Chapman spoke in favor of laborers going to Santa Barbara county. He has relatives who have sent urgent requests for some one to come and preach the truth there. Several other places were mentioned as good openings.  {ST, May 13, 1880 par. 4}
[ST, May 13, 1880 par. 5]          Bro. Butcher then spoke particularly of Suisun, Vacaville, and Dixon. The miracle of his tongue being loosed, had created great excitement in these places. He states that when he was ordained elder of the church he objected because of impediment in his speech, saying that he could neither read nor speak on account of stammering so badly. Eld. Healey told him that Moses made the same excuse, but the Lord told him, "I will be with thy mouth and teach thee what to say." Bro. B. decided that if the Lord had chosen him for the place he would help him to fill it. He felt the power of truth and longed to talk it to his neighbors. He prayed most earnestly that God would remove the stammering and help him to talk the truth. He received the assurance that this would be done, and upon the strength of his faith he invited his neighbors, not of our belief, to come out to the meeting. They came, and he was able to talk with great freedom and convincing power. Those who have known Bro. Butcher for years are filled with astonishment at the great miracle wrought. He has had many invitations to talk the truth, and has done so with joyfulness. He believes quite a number are convinced that we have the truth, and if some laborer could come with the tent a good work might be accomplished. Another in pleading for Vacaville, says the case of Bro. B. has stirred the whole community, and individuals who had not attended church for years have come out to hear him explain the Scriptures, and now they want to hear more on these subjects.  {ST, May 13, 1880 par. 5}
[ST, May 13, 1880 par. 6]          Eld. Healey says, there are so many openings they can hardly determine where to go; openings at Shasta, San Diego, Vacaville, Dixon, good fields everywhere; but where are the men to respond to the calls?  {ST, May 13, 1880 par. 6}
[ST, May 13, 1880 par. 7]          Bro. Israel spoke of the calls that had come from Kern county, stating that the tent could be pitched at the county seat, and he thought, meet with success; also that San Francisco should have tent labor, that the church was in need of help, many of their members having moved away, and a heavy debt upon their meeting house. He expressed his anxiety to do all that he could to advance the cause; spoke of his gratitude for what the Lord had done for his family, through a testimony from sister White, is releasing his wife from the cruel bondage of despair, which had come upon her in consequence of poor health, and had held her for months. In accepting the testimony she was restored to her family in her right mind, and is now cheerful and hopeful, praising God for the great deliverance wrought.  {ST, May 13, 1880 par. 7}
[ST, May 13, 1880 par. 8]          Eld. Waggoner remarked that he did not come to this coast to labor as a preacher, yet he felt the same interest for these fields of labor as though he were engaged exclusively in preaching. He expressed a special anxiety for San Francisco, stating that light had been given that this was a missionary field. Many that have embraced the truth here have moved to other places, some have died, and at present the church is very small. He urges that the tent be pitched at different points in the city, and meetings continued through the favorable part of the season. He also urges that the different fields be carefully and prayerfully considered. We must not study to keep the efforts of our ministers in a narrow compass. Elders White and Bates started in Massachusetts, and Maine, and they went out in different directions in different States, planting the standard of truth, from which the light should shine forth to others. These men who led out in the work had the fullest confidence in God's power to help them in their work, and he did help at the very time they most needed help.  {ST, May 13, 1880 par. 8}
[ST, May 13, 1880 par. 9]          This precious truth gathers up one here, and another there, and from every truly converted soul the work will enlarge and spread.                                                             E. G. White.  {ST, May 13, 1880 par. 9}
[ST, May 20, 1880 par. 1]       May 20, 1880 Aaron's Sin in Yielding to the  People.  -  By Mrs. E. G. White.  -         As Moses and Joshua went down from the mountain, the former bearing the "tables of the testimony," they heard the sound of shouting in the camp. Joshua's first thought was of an attack from their enemies: "There is a noise of war in the camp." Moses answered, "It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear."  {ST, May 20, 1880 par. 1}
[ST, May 20, 1880 par. 2]          As they drew near the camp they beheld the children of Israel shouting and dancing in an excited manner around their idol. It was all one scene of heathenism, an imitation of the idolatrous feasts and idol worshipers of Egypt; but how unlike the solemn and reverent worship of God! Moses was overwhelmed. He had just come from the presence of God's glory, and although he had been warned that the people had corrupted themselves, had made an idol and sacrificed to it, yet he was in a measure unprepared for that dreadful exhibition of the degradation of Israel. In utter discouragement and wrath because of their great sin, he threw down the tables of stone by divine direction purposely to break them in the sight of the people, and thus signify that they had broken the covenant so recently made with God.  {ST, May 20, 1880 par. 2}
[ST, May 20, 1880 par. 3]          He then burned the idol in the fire and ground it to powder, and after strewing it upon the water, he made the children of Israel drink of it. This act was to show them the utter worthlessness of the god which they had been worshiping. Men could burn it in the fire, grind it to powder and drink it, without receiving any injury therefrom. He asked them how they could expect such a god to save them, or to do them any good or any evil. Then he rehearsed to them the exhibitions which they had witnessed of the unlimited power, glory, and majesty of the living God:--that struck terror to their souls.  {ST, May 20, 1880 par. 3}
[ST, May 20, 1880 par. 4]          "And it came to pass, when ye heard the voice out of the midst of the darkness (for the mountain did burn with fire), that ye came near unto me, even all the heads of your tribes, and your elders. And ye said, Behold, the Lord our God hath shewed us his glory, and his greatness, and we have heard his voice out of the midst of the fire. We have seen this day that God doth talk with man, and he liveth. Now, therefore, why should we die? for this great fire will consume us. If we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it. And the Lord heard the voice of your words, when ye spake unto me. And the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee. They have well said all that they have spoken. Oh, that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children forever!"  {ST, May 20, 1880 par. 4}
[ST, May 20, 1880 par. 5]          The Majesty of Heaven here shows that he takes no pleasure in punishing the transgressor; but when his righteous laws are trampled upon he must maintain the honor of his throne. He delights to bestow his blessings upon all who will value them. "Oh, that they would fear me, and keep all my commandments always, that it might be well with them and with their children forever!" This covers all who should live on the earth till the close of time, all who come under the meditation of Jesus Christ. The prosperity of all depends upon their obedience to God's requirements. The heart that is steadfastly fixed upon the Lord will not think slightly of his law himself, nor give it less regard and reverence because of the universal disrespect which it receives. In proportion as it is disregarded and despised by the masses will it become precious to the God-fearing and obedient. Said David, "They have made void thy law, therefore I love thy commandments above gold, yea, than fine gold."  {ST, May 20, 1880 par. 5}
[ST, May 20, 1880 par. 6]          Moses then presented before them their disgraceful conduct in worshiping an idol, the work of man, instead of offering sincere devotion to the living God. He pointed them to the broken tables of stone, which represented to them that thus had they broken the covenant which they had so recently made with God. The Lord did not reprove his faithful servant for breaking the tables of stone, but was very angry with Aaron because of his sin; and he would have destroyed him, had it not been for the special intercessions of Moses in his behalf.  {ST, May 20, 1880 par. 6}
[ST, May 20, 1880 par. 7]          The great leader next summoned his guilty brother to appear before him, and sternly inquired, "What did this people unto thee, that thou hast brought so great a sin upon them?" Aaron endeavored to excuse his course by relating the clamors of the people--that if he had not complied with their wishes they would have put him to death. "And Aaron said, let not the anger of my lord wax hot. Thou knowest the people that they are set on mischief. For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me; then I cast it into the fire, and there came out this calf." He would have Moses think that a miracle had been performed--that the gold was cast into the fire, and by some miraculous power was changed to a calf.  {ST, May 20, 1880 par. 7}
[ST, May 20, 1880 par. 8]          But his excuses and prevarication were of no avail. Moses severely rebuked his brother, and informed him that his guilt was heightened by the fact that he had been blessed above the people, and had been admitted into close converse with God. That he, placed in a responsible position to lead and control Israel, should commit so great a sin, even to save his life, was a matter of astonishment with faithful Moses. He "saw that the people were naked; for Aaron had made them naked unto their shame among their enemies." He had stripped them of their ornaments and had put them to a shameful use. The people were not merely deprived of their ornaments, but they were divested of their defense against Satan; for they had lost their piety and consecration to God, and had forfeited his protection. He had, in his displeasure, removed his sustaining hand, and they were left to the contempt and power of their enemies.  {ST, May 20, 1880 par. 8}
[ST, May 20, 1880 par. 9]          Aaron's failure to be true to his trust brought the rebuke of God upon him. Had he been steadfast, God would have shielded him from harm. We have compliant Aarons in our day, those who hold positions of authority in the church and who coincide with an unconsecrated people and thus lead them to sin. They expose themselves and the people to the wrath of God. However much Aaron excused himself, God regarded him as the principal agent in this terrible transgression. Here is an example traced by the pen of inspiration, in the pages of sacred history, as a lesson to all ministers and those who are in responsible positions, that they should in no case imitate the example of unfaithful Aaron. We have in these last days, as much occasion to tremble with fear at the will of God, as the Israelites had when they stood at the foot of the mountain.  {ST, May 20, 1880 par. 9}
[ST, May 20, 1880 par. 10]          The ministers who teach the people that God's law is no longer of force, are leading them to security in their life of disobedience and transgression. This Law of God is so exceeding broad that we cannot measure it. It is holy, just, and good and we can in no way evade its claims. It will be the rule of man's conduct as long as time shall last, and the rule of the future judgment of God. The Lord cannot consistent with his perfection of character, the sacredness and honor of his throne and government, and with reference to the happiness of the beings he has created, reverse or release one precept of his law, or repeal one jot or tittle of it, for it is perfect, holy, just, and good, in harmony with his character.  {ST, May 20, 1880 par. 10}
[ST, May 20, 1880 par. 11]          While men profess to rejoice in the intercession and grace of Jesus Christ they should not forget that harmony with Christ cannot be gained while there is a spirit of war in their hearts against his Father's commandments. Love genuine love to Jesus Christ will lead directly to hearty obedience of all the law of God, and there will be the deepest repentance whenever they break, or teach men by their example to break one of the least of God's commandments. Ministers who smooth the consciences of the people by participating with them in transgression through any cause, are rejoicing in iniquity. And when Christ comes, to judgment, the stoutest hearts, the most confident boasters of religious attainments while breaking the law of God, will faint and fail, every excuse will then be silenced, every heart corrupt in its disobedience will be revealed just as it is. There will be recriminations with the companions in pouring contempt upon the law of God; but the heaviest denunciations will come upon the unfaithful minister who professed to be sent of God to show them the way of salvation. Tempter and tempted will suffer condemnation according to their responsibility and the wrong that they have done in leading souls to transgression. Of all the crimes that God will visit none are in his sight so grievous as those who tempt and encourage others in sin. God would have his ministers ever in all places show themselves decidedly on the Lord's side, loyal and true to his commandments in a rebellious world, thus rebuking the disobedient however difficult or contrary to the natural feelings. "Those that honor me," saith God, "I will honor." God looks to those who bear his commission to be true and faithful, and to exalt the dignity of his claims.  {ST, May 20, 1880 par. 11}
[ST, May 20, 1880 par. 12]          We would have no Aarons in our ranks, but men who respond to the Divine commission, men who become not weak, pliant time-servers, but men who connect themselves with the infinite God, become strong in his strength, and enter upon their mission not to exalt themselves, not to shun disagreeable duties, but to do God's work with unwavering fidelity. With a true purpose a weak man becomes strong; in God's strength a timid man becomes brave; the irresolute become men of quick, firm, decided action. The thought that he is of sufficient consequence to be selected and honored with bearing a commission from the King of kings is sufficient to make him resolute, and to cause him to be faithful and true to his trust. God looks to him for that work with which he is intrusted to invest him with a moral dignity that savors of heaven.  {ST, May 20, 1880 par. 12}
[ST, May 20, 1880 par. 13]          The most important lesson of Aaron's weak compliance with the wishes of the people are for all to profit by. Moses treated the case of Aaron as though he was the great offender. He inquired what had the people done to him that he should be revenged upon them by leading them into so great a crime. Aaron's conduct was not justified in the least.  {ST, May 20, 1880 par. 13}
[ST, May 27, 1880 par. 1]       May 27, 1880 God's Abhorrence and Treatment  of Sin.  -  By Mrs. E. G. White.  -         Moses now requested all who had been free from this great sin of idolatry, to come and stand by him, at his right hand, while those who had joined the rebellious in worshiping the idol, but who had repented of their sin, were to stand at his left hand. The people arranged themselves as had been directed. "And the sons of Levi gathered themselves together unto him." This tribe had taken no part in the idolatrous worship. But a large company, mostly of the mixed multitude, who instigated the making of the calf, were stubborn in their rebellion, and would not stand with Moses, either at his right hand or at his left.  {ST, May 27, 1880 par. 1}
[ST, May 27, 1880 par. 2]          Moses then commanded those at his right hand to take their swords, and go forth and slay the rebellious, who wished to go back into Egypt. None were to execute the judgment of God on the transgressors only those who had taken no part in the idolatry. They were to spare neither brother, companion, nor neighbor. Those who engaged in this work of slaying, however painful, were now to realize that they were executing upon their brethren a solemn punishment from God; and for executing this painful work, contrary to their own feelings, God would bestow upon them his blessing. By performing this act, they showed their true feelings relative to the high crime of idolatry, and consecrated themselves more fully to the sacred worship of the only true God. "And there fell of the people that day about three thousand men." Terror filled the hearts of the whole congregation. They feared that they would all be destroyed. As Moses saw their distress, he promised, according to their earnest request, to plead with God to pardon their transgression.  {ST, May 27, 1880 par. 2}
[ST, May 27, 1880 par. 3]          Those who plead that great charity must be exercised toward the transgressors of God's commandments, may see in this instance of God's retributive justice how he regards that charity that would cloak sin, or shield those in iniquity. The ringleaders in this wickedness, without respect to friendship or kindred, were to be punished with death. Only those were slain who stood forth in bold defiance to vindicate their conduct, while those who repented of their sins, and humbled themselves, were spared. Some would call the prompt and decided measures taken, a hard and severe spirit. But Moses here received from the mouth of God, the interpretation of, or what he calls, sanctification. In the prompt decisive act of showing their abhorrence of such disobedience and transgression, they sanctified themselves. This integrity, this undeviating faithfulness, brought a blessing upon the tribe who performed the act of terrible justice.  {ST, May 27, 1880 par. 3}
[ST, May 27, 1880 par. 4]          Aaron failing to stand up boldly for the right, his yielding to the strength of numbers, placed him with the majority. Aaron represents the cases of a large number composing our churches at the present day. They pass over sins existing in the church which grieve the spirit of God. They are lax where order and principle are involved, because it is not pleasant to reprove and correct wrongs. They are themselves carried along with the current, and become responsible for a fearful neglect of faithfulness.  {ST, May 27, 1880 par. 4}
[ST, May 27, 1880 par. 5]          Moses represents a class who will call sin by its right name; a class that will give no place to sin and wrong, but will purge it from among them. Our abhorrence of sin cannot be too strong, if we are controlled by no personal, selfish feelings, if we labor disinterestedly for the salvation of souls, pleading in behalf of the erring, and those blinded by their own transgressions.  {ST, May 27, 1880 par. 5}
[ST, May 27, 1880 par. 6]          On the morrow, Moses addressed them: "Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement for your sin." He went, and in his confession before God, he said, "Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt, forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written." The answer was "Whosoever hath sinned against me, him will I blot out of my book. Therefore, now go, lead the people unto the place of which I have spoken unto thee. Behold, mine angel shall go before thee; nevertheless, in the day when I visit, I will visit their sin upon them." The Lord further showed his displeasure at their act by afflicting them with a plague.  {ST, May 27, 1880 par. 6}
[ST, May 27, 1880 par. 7]          Moses manifested his great love for Israel in his entreaty to the Lord to forgive their sin, or blot his name out of the book which he had written. His intercessions here illustrate Christ's love and mediation for the sinful race. But the Lord refused to let Moses suffer for the sins of his backsliding people. He declared to him that those who had sinned against him he would blot out of his book which he had written; for the righteous should not suffer for the guilt of the sinner. The book here referred to is the book of records in Heaven, in which every name is inscribed, and the acts of all, their sins, and obedience, are faithfully written. When individuals commit sins which are too grievous for the Lord to pardon, their names are erased from the book, and they are devoted to destruction. Although Moses realized the dreadful fate of those whose names should be dropped from the records of Heaven, yet he plainly declared before God that if the names of his erring Israel should be no more remembered by him for good, he wished his name to be blotted out with theirs; for he could never endure to see the fullness of Jehovah's wrath come upon the people for whom he had wrought such wonders.  {ST, May 27, 1880 par. 7}
[ST, May 27, 1880 par. 8]          The Lord directed Moses to move his tent afar off from the encampment of Israel, thus giving expression to the people that he had separated himself from them. He would reveal himself to Moses, but not to such a people. Here he puts a difference between the faithful and the unfaithful; and this rebuke was keenly felt by the sinful Israelites.  {ST, May 27, 1880 par. 8}
[ST, May 27, 1880 par. 9]          In sadness they had buried their dead, the subjects of the wrath of an insulted God, and their sin had also separated Moses their leader from them. Moses pitched the tent where God indicated, but he called it the tabernacle of the congregation. Anxiously the people watched the movements of Moses as he repaired to the tabernacle. They feared that God had separated Moses from them that he might destroy them in his wrath. When Moses repaired to the tabernacle, every man stood in the door of his tent until he entered. The people had laid off all their ornaments, for the Lord had said to Moses: "Say unto the children of Israel, ye are a stiff necked people; I will come up unto the midst of thee in a moment, and consume thee; therefore now put off thy ornaments from thee that I may know what to do unto thee." They stripped themselves of their ornaments, and humbled their hearts in penitence before God. Moses had not informed the people with what success he had interceded with God in their behalf; but in response to his earnest importunities, God had promised to send an angel before them, but he had refused to go himself up in the midst of them, lest in their wayward course his wrath should consume them in the way.  {ST, May 27, 1880 par. 9}
[ST, May 27, 1880 par. 10]          As Moses entered into the tabernacle, the symbol of his glory in the cloudy pillar stood at the door of the tabernacle. Had Moses made an attempt to lessen the magnitude of the sins of rebellious Israel, he would not have been tolerated in the divine presence for a moment, for he would have shared the guilt of Israel. He plead before God that he should spare his people, notwithstanding their great sin, and in thus doing show himself a great and merciful God. Thus Moses cast himself and all Israel upon the large mercy of him whom Israel had dishonored. Moses then faithfully presented before the people the aggravating character of their sin. He knew that mere sacrifices and offerings would not remove the guilt unless their hearts repented sincerely of their transgression.  {ST, May 27, 1880 par. 10}
[ST, May 27, 1880 par. 11]          Some in this age of the world seem to think it a virtue to call sin righteousness. But Moses called sin by its right name, a transgression of God's holy law. Moses required all who were truly penitent and humble in view of their transgression, to manifest it by separating from the congregation, and in the sight of all Israel repair to the tabernacle, and he would plead with God to forgive their transgression, and receive them back again to his favor. Conviction and thorough repentance was required of ancient Israel in order to meet the standard of God. No less does God require of his people in our day. There must be genuine heart work in repentance and humiliation, in order to come under this covenant care, and protecting love of God. Unmistakable evidence is given that God is a jealous God, and that he will require of modern Israel as he did of ancient Israel, that they obey his law. For all who live upon the earth is this sacred history traced by the pen of inspiration.                                                                   -    {ST, May 27, 1880 par. 11}
[ST, June 3, 1880 par. 1]       June 3, 1880 God's Dealings with Transgressors  of His Law.  -  By Mrs. E. G. White.  -         "And the Lord said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I swear unto Abraham, to Isaac, and to Jacob, saying, unto thy seed will I give it. And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite; unto a land flowing with milk and honey; for I will not go up in the midst of thee; for thou art a stiff-necked people; lest I consume thee in the way. And when the people heard these evil tidings, they mourned; and no man did put on him his ornaments. For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiff-necked people. I will come up into the midst of thee in a moment, and consume thee; therefore, now, put off thy ornaments from thee, that I may know what to do unto thee. And the children of Israel stripped themselves of their ornaments by the mount Horeb."  {ST, June 3, 1880 par. 1}
[ST, June 3, 1880 par. 2]          And Moses pitched the tabernacle without the camp, and all who desired to seek the Lord were commanded to separate themselves from the congregation by resorting thither.  {ST, June 3, 1880 par. 2}
[ST, June 3, 1880 par. 3]          The tabernacle here mentioned was a temporary tent arranged for the worship of God. The sanctuary, the pattern of which God gave to Moses, had not yet been built.  {ST, June 3, 1880 par. 3}
[ST, June 3, 1880 par. 4]          All who sincerely repented of their sins, made supplication unto God in confessing their sins with great humility. Then Moses went into the tabernacle. The people watched with the deepest interest to see if God would accept his mediation in their behalf; if he condescended to meet with Moses, then they might hope that they would not be utterly consumed. When the cloudy pillar descended and stood at the door of the tabernacle, then all the people wept for joy, and rose up and worshiped, every man in his tent door. They bowed themselves upon their faces to the earth in humility. As the pillar of cloud, the token of God's presence, continued to rest at the door of the tabernacle, they knew that Moses was pleading in their behalf before God. "And the Lord spake unto Moses face to face, as a man speaketh unto his friend."  {ST, June 3, 1880 par. 4}
[ST, June 3, 1880 par. 5]          "And Moses said unto the Lord, See, thou sayest unto me, Bring up this people; and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight; and consider that this nation is thy people." Moses was very urgent that the Lord would show him just what course to pursue in the great work before him. He deeply felt his need of divine wisdom in the guidance of Israel, that they might once more be acknowledged of God as his people.  {ST, June 3, 1880 par. 5}
[ST, June 3, 1880 par. 6]          The Lord answered the anxious inquiry of his servant with the assurance, "My presence shall go with thee, and I will give thee rest." Moses entreated, "If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? Is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth." He was not willing to cease pleading with God until he should obtain the assurance that the cloudy pillar, the token of his presence, would still rest upon the tabernacle, and continue to direct their journeyings.  {ST, June 3, 1880 par. 6}
[ST, June 3, 1880 par. 7]          Moses could not endure to have his interest separated from his brethren. His earnest intercession was that the favor of God in his special presence might again be granted sinful but repenting Israel, and that the tabernacle which had been removed from the encampment of Israel because of their idolatry might be again set up in their midst and the Lord manifest his glory to the children of Israel. There Moses showed his disinterested love for the tribes of Israel, and his genuine zeal for the honor of God. He presses his petition to God, he wants a decisive assurance then and there that the Lord would take back his people to his love, and that the breach that sinful Israel had made might be pardoned. Here Moses shows himself to be indeed a type of Christ. The Lord was in no way displeased with the importunity of Moses. He had a love for the sheep of his care. And the Lord promised that he would fully grant his request.  {ST, June 3, 1880 par. 7}
[ST, June 3, 1880 par. 8]          All truly converted souls will exercise repentance toward God, because they have broken his law. How carefully and tremblingly sinful Israel sought the pardon of God, and to be taken into divine favor. It was not merely form with this people, but earnest pleadings. Were there in our day visible manifestations of God's wrath, and sudden retribution following crime as when the punishment fell so heavily upon Israel there would be less bold presumption and defiance of God's law. Many continue in transgression, flattering their conscience that grace is so free and abundant that they will never be called to an account. But the great God is just as jealous of his law as in the days of Moses; though he bears long with perverse hearts he will surely bring to account all transgressors of his sacred law. God gave the wicked nations a time of probation. He would give them evidences of the power of the true and living God, that they might see and understand the superiority of the God of Heaven to their senseless idols. According to the light given was the condemnation. If they chose their own way before God's ways, and their own wickedness before the righteousness of God, when the decision was fully made then God's time had come to punish them.  {ST, June 3, 1880 par. 8}
[ST, June 3, 1880 par. 9]          In our day ministers and people make void, and pour contempt upon that law which is as sacred as the throne of God. Satan exults that he succeeds to so great a degree with the professedly religious world in making of no account the law of God; that law which is the foundation of God's government in Heaven and in earth. Satan knows that if he could bring about a disregard of this holy law with ministers and teachers, that Christianity will become dwarfed and sickly, true piety paralyzed. Were the churches of today sifted by fiery trials they could not bear the proving test of God. His holy law, of ten precepts, the mirror which discloses the defects in the characters of all who consult it, would reveal that a great proportion of that which is thought to be genuine religion is very defective, having only a form of godliness, and no divine power to savor of life.  {ST, June 3, 1880 par. 9}
[ST, June 3, 1880 par. 10]         The Lord granted the earnest entreaty of his servant. And in answer to the prayer of Moses, that he might behold the divine glory, he was permitted to witness such a manifestation of God's presence as had never before been granted to man.  {ST, June 3, 1880 par. 10}
[ST, June 3, 1880 par. 11]          Moses was now directed to prepare two tables of stone, and take them with him to the summit of Sinai, where the ten commandments would be written as they had been on the broken tables. No man was to go up with him, nor was any man to be seen throughout the mount.  {ST, June 3, 1880 par. 11}
[ST, June 3, 1880 par. 12]          He obeyed the command, and "the Lord descended in a cloud, and stood with him there." The Deity proclaimed himself, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, of those that love him and keep his commandments, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation."  {ST, June 3, 1880 par. 12}
[ST, June 3, 1880 par. 13]          God did not mean in his threatenings that children would be compelled to suffer for their parents' sins, but that the example of the parents would be imitated by their children. If the children of wicked parents should serve God and do righteousness, he would reward their right doing. But the effects of a sinful life by the parents are often inherited by the children. They follow in the footsteps of their parents. Sinful example has its influence from father to son, to the third and fourth generations. If parents indulge in depraved appetites, they will, in almost every case, see the same reproduced in their children. The children will develop characters similar to those of their parents. If parents are continually rebellious, and inclined to make void the law of God by precept and example, their children will generally pursue the same course. The example of God-fearing parents, who respect and honor by their own course of action God's rule of right, will be imitated by their children and their children's children; and thus the influence is seen from generation to generation. The commandments of God are only grievous to those who do not observe them.  {ST, June 3, 1880 par. 13}
[ST, June 3, 1880 par. 14]          As the Lord impressed upon the heart of Moses a clear sense of the divine goodness, mercy, and compassion, he was filled with deep joy, and reverence for God. "And he made haste, and bowed his head toward the earth, and worshiped" He entreated the Lord to pardon the iniquity of his people, and take them for his inheritance. Then God graciously promised that he would make a covenant before all Israel to do great things for his people; and that he would evidence to all nations his special care and love for them.  {ST, June 3, 1880 par. 14}
[ST, June 10, 1880 par. 1]       June 10, 1880 The Law and the Sabbath.  -  By Mrs. E. G. White.  -         The Lord charged Moses to make no covenant with the people of the land whither they should go, lest they should be ensnared thereby. But they should destroy the altars of the heathen, break their images, and cut down the groves dedicated to their idols. He then commanded, "Thou shalt worship no other God; for the Lord, whose name is jealous, is a jealous God." God claims supreme worship as his due.  {ST, June 10, 1880 par. 1}
[ST, June 10, 1880 par. 2]          God promised Abraham's posterity the land of Canaan; but centuries must pass before they could enter upon their possession, "In the fourth generation, they shall come hither again, for the iniquity of the Amorites is not yet full." The Amorites inhabiting the land of Canaan, were gradually bringing upon themselves the righteous judgments of God by their iniquity. When it was fully settled that they would not be brought under the control of God's government, and when they gave themselves up to work iniquity, bringing themselves to the most conspicuous idolatry, yet God spared them, for the full measure of guilt marking them for his vengeance, had not been reached. The iniquity of the Amorites must reach its fullness before God would send forth his mandate to destroy utterly. In the fourth generation God dispossessed them to make room for his people. Here we see the long suffering of God; he allows nations a certain probation, but there is a point where their accumulated guilt will meet its punishment. Those who would make void God's law, advance from one degree of wickedness to another. Children would inherit from their parents the wicked, rebellious spirit against God and his law, and would go to greater extent in wickedness than their fathers before them until the wrath of God breaks forth upon them. The punishment was none the less certain because long delayed. God would have us take these lessons to heart. He would have us see the principle of divine justice in his dealings, and have us understand that a record is kept of the impieties and law breaking of any people and nation with the unerring accuracy of an infinite God. Although the measure of iniquity is filling up, God still bears, he gives additional opportunities and advantages, calling to repentance and proffering pardon. Yet if they continue to refuse light, and heed not the warnings of God, his divine justice will not always bear; for these are a blot, a stain upon his universe; their iniquity will corrupt all connected with them and become wide-spread.  {ST, June 10, 1880 par. 2}
[ST, June 10, 1880 par. 3]          Special directions were given in regard to the observance of Sabbath: "Six days thou shalt work, but on the seventh day thou shalt rest. In earing time and in harvest thou shalt rest." The Lord knew that Satan was continually at work to lead the Israelites to transgress the divine law, and he condescended to be very definite in his directions to his erring people, that they might not transgress his commandments for want of knowledge. In the busiest season of the year, when their fruits and grains were to be secured, they would be tempted to labor on sacred time. He would have them understand that their blessings would be increased or diminished according to their integrity of soul, or their unfaithfulness in his service.  {ST, June 10, 1880 par. 3}
[ST, June 10, 1880 par. 4]          God is no less particular now in regard to his Sabbath than when he made this requirement of the children of Israel. His eye is upon all his people, and over all the work of their hands. He will not pass by unnoticed those who crowd upon the Sabbath, and employ for their own use the time which belongs to him. Some may think they gain time by this course; but instead of being advantaged by robbing God of that which he has reserved to himself, they will lose. Many do not realize that the judgments which overtake them are from God. Though he may bear long with the transgressor the punishment will surely come at last.  {ST, June 10, 1880 par. 4}
[ST, June 10, 1880 par. 5]          Forty days and nights Moses remained in the mount, and during all this time, as at the first, he was miraculously sustained. And again the Lord "wrote upon the tables the words of the covenant, the ten commandments." During that long time spent in communion with God, the face of Moses had reflected the glory of the divine presence; and the brightness did not cease when he descended from the mountain. Unknown to himself, his face shone with such a dazzling, unearthly light that Aaron, as well as all the people, shrank from him. On learning the cause of their terror, he covered his face with a vail, and he continued to do so when coming from such heavenly communings.  {ST, June 10, 1880 par. 5}
[ST, June 10, 1880 par. 6]          Those who trample upon God's authority, and show contempt for the law given in such grandeur at Sinai, virtually despise the lawgiver, the great Jehovah. The children of Israel who had transgressed the first and second commandments, were charged not to be seen anywhere near the mount, where God was to descend in glory to write the law a second time upon tables of stone, lest they should be consumed with the burning glory of his presence. And if they could not even look upon the face of Moses for the glory of his countenance, because he had been communing with his Maker, how much less can sinners look upon the Son of God when he shall appear in the clouds of heaven in the glory of his Father, surrounded by all the angelic host, to execute judgment upon all who have disregarded the commandments of God, and have trodden under foot the blood of Christ!  {ST, June 10, 1880 par. 6}
[ST, June 10, 1880 par. 7]          The law of God existed before man was created. The angels were governed by it. Satan fell because he transgressed the principles of God's government. After Adam and Eve were created, God made known to them his law. It was not then written, but was rehearsed to them by Jehovah.  {ST, June 10, 1880 par. 7}
[ST, June 10, 1880 par. 8]          The Sabbath of the fourth commandment was instituted in Eden. The principles embodied in the decalogue existed before the fall, and were suited to the condition of holy beings. After the fall, these principles were not changed, nothing was taken from the law of God, but additional precepts were given to meet man in his fallen state.  {ST, June 10, 1880 par. 8}
[ST, June 10, 1880 par. 9]          A system of sacrifices was then established, to keep before the fallen race that which the serpent made Eve disbelieve, that the penalty of disobedience is death. The transgression of God's law made it necessary for Christ to die as a sacrifice; for only thus could he redeem man from the penalty of the broken law, and yet maintain the honor of the divine government. The sacrificial system was designed to teach man humility, in view of his fallen condition, and to lead him to repentance toward God and faith in the promised Redeemer for pardon of past transgressions. Had the law of God never been transgressed, there would have been no death, and hence no need of additional precepts to suit man's fallen condition.  {ST, June 10, 1880 par. 9}
[ST, June 10, 1880 par. 10]          Adam taught his descendants the law of God, which was handed down to the faithful through successive generations. The continual transgression of its precepts called for a flood of waters upon the earth. The law was cherished by Noah and his family, who for right-doing were miraculously saved in the ark. Thus the Lord preserved to himself a people, from Adam down, in whose hearts was his law. He says of Abraham, he "obeyed my voice, and kept my charge, my commandments, my statutes, and my laws."  {ST, June 10, 1880 par. 10}
[ST, June 10, 1880 par. 11]          The Lord appeared to Abraham, and said unto him, "I am the Almighty God. Walk before me, and be thou perfect. And I will make a covenant between me and thee, and will multiply thee exceedingly." "And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee."  {ST, June 10, 1880 par. 11}
[ST, June 10, 1880 par. 12]          He then gave to Abraham and his seed the rite of circumcision as a token that God had separated them from all nations as his peculiar treasure. By this sign they solemnly agreed to fulfill the conditions of the covenant made with Abraham, to be separate from all other nations, and to be perfect. If the descendants of Abraham had faithfully kept this covenant they would have escaped a great temptation to indulge in the sinful practices of other nations, and would not have been seduced into idolatry. By mingling with idolaters they lost to a great extent their peculiar, holy character. To punish them, the Lord brought a famine upon their land, which compelled them to go down into Egypt to preserve their lives. But because of his covenant with Abraham, God did not forsake them while they were in Egypt. He suffered them to be oppressed by the Egyptians, that they might turn to him in their distress, choose his righteous and merciful government, and obey his requirements.  {ST, June 10, 1880 par. 12}
[ST, June 10, 1880 par. 13]          The Lord heard the cries of his people in the land of their captivity and delivered them, that they might be free to serve him. After they had left Egypt, and the waters of the Red Sea had been divided before them, he proved them to see if they would trust in him who had taken them, a nation from another nation, by signs, temptations, and wonders. But they failed to endure the trial. They murmured against God because of difficulties in the way, and wished to return again to Egypt. To leave them without excuse, the Majesty of Heaven condescended to come down upon Sinai, enshrouded in glory, and surrounded by his angels, and in a most sublime and awful manner make known his law of ten commandments. He would not permit even his angels to teach those sacred precepts, but spoke them himself, in the hearing of all Israel. He did not, even then, trust them to the memory of a people who were prone to forget his requirements, but wrote them with his own finger upon tables of stone. He would remove from them all possibility of mingling with his holy precepts any tradition, or of confusing his requirements with the practices of men.  {ST, June 10, 1880 par. 13}
[ST, June 17, 1880 par. 1]       June 17, 1880 The Law of Moses.  -  By Mrs. E. G. White.  -         The Lord did not leave his people with the precepts of the decalogue alone. Moses was commanded to write, as God should bid him, judgments and laws giving minute directions in regard to their duty, thereby guarding the commandments engraved on the tables of stone. Thus did the Lord seek to lead erring man to a strict obedience to that holy law which he is so prone to transgress.  {ST, June 17, 1880 par. 1}
[ST, June 17, 1880 par. 2]          If man had kept the law of God, as given to Adam after his fall, preserved in the ark by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a token or pledge, they would never have gone into idolatry, nor been suffered to go down into Egypt; and there would have been no necessity for God to proclaim his law from Sinai, engraving it upon tables of stone, or guard it by definite directions in the judgments and statutes given to Moses.  {ST, June 17, 1880 par. 2}
[ST, June 17, 1880 par. 3]          Moses wrote these judgments and statutes from the mouth of God while he was with him in the mount. The definite directions in regard to the duty of his people to one another, and to the stranger, are the principles of the ten commandments simplified and given in a definite manner, that they need not err.  {ST, June 17, 1880 par. 3}
[ST, June 17, 1880 par. 4]          The Lord said of the children of Israel, "Because they had not executed my judgments, but had despised my statutes, and had polluted my Sabbaths, and their eyes were after their fathers' idols, wherefore I gave them also statutes that were not good, and judgments whereby they should not live." Because of continual disobedience, the Lord annexed penalties to the transgression of his law, which were not good for the transgressor, or whereby he should not live in his rebellion.  {ST, June 17, 1880 par. 4}
[ST, June 17, 1880 par. 5]          By transgressing the law which God had given in such majesty, and amid glory which was unapproachable, the people showed open contempt of the great Lawgiver, and death was the penalty.  {ST, June 17, 1880 par. 5}
[ST, June 17, 1880 par. 6]          "Moreover also, I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my Sabbaths they greatly polluted. Then I said, I would pour out my fury upon them in the wilderness, to consume them."  {ST, June 17, 1880 par. 6}
[ST, June 17, 1880 par. 7]          The statutes and judgments given of God were good for the obedient. "They shall live in them." But they were not good for the transgressor; for in the civil law given to Moses, punishment was to be inflicted on the transgressor, that others should be restrained by fear.  {ST, June 17, 1880 par. 7}
[ST, June 17, 1880 par. 8]          Moses charged the children of Israel to obey God. He said unto them, "Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you."  {ST, June 17, 1880 par. 8}
[ST, June 17, 1880 par. 9]          The Lord gave Moses definite instructions in regard to the ceremonial offerings which were to cease at the death of Christ. This system, first established with Adam after his fall, and taught by him to his descendants, was corrupted before the flood, and also by those who separated themselves from the faithful followers of God, and engaged in the building of the tower of Babel. They had no faith in the Redeemer to come, and they sacrificed to gods of their own choosing, instead of the God of Heaven. Their superstition led them to great extravagances. They taught the people that the more valuable their offerings, the greater would be the pleasure of their gods, and consequently the greater the prosperity and riches of their nation. Hence, human beings were often sacrificed to these senseless idols. Many of the laws which governed these nations were cruel in the extreme. They were made by men whose hearts were not softened by divine grace, and while the most debasing crimes were passed over lightly, a small offense would be visited by the most cruel punishment.  {ST, June 17, 1880 par. 9}
[ST, June 17, 1880 par. 10]          Moses had this in view when he said to Israel, "Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep, therefore, and do them; for this is your wisdom and your understanding in the sight of the nations which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? and what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?"  {ST, June 17, 1880 par. 10}
[ST, June 17, 1880 par. 11]          God was a wise and compassionate lawgiver, judging all cases righteously, and without partiality. While the Israelites were in Egyptian bondage, they were surrounded with idolatry. The Egyptians were regarded as the most learned nation then in existence, and their worship was conducted with great pomp and ceremony. Other nations held the most cruel and absurd traditions as a part of their religion, and revolting customs found a place in their idolatrous service. Prominent among these was the practice of causing their children to pass through the fire,--to leap over the altar upon which a fire was burning before their idol. If a person could do this without injury, the people received it as evidence that the god accepted their offerings, and favored especially the one who had passed through the fiery ordeal. He was loaded with benefits, and was ever afterward greatly esteemed by all the people. He was never punished however aggravated might be his crimes. Should another person be burned in passing through the fire, his fate was sealed; the people believed that their gods were angry and could be appeased only by the life of the unhappy victim, and he was accordingly offered as a sacrifice. Even some of the children of Israel had so far degraded themselves as to practice these abominations. The Lord manifested his displeasure by causing the fire to consume their children in the act of passing through it.  {ST, June 17, 1880 par. 11}
[ST, June 17, 1880 par. 12]          Because the people of God had confused ideas of the sacrificial offerings, and mingled heathen customs with their ceremonial worship, the Lord condescended to give them definite directions, that they might understand the true import of those sacrifices which were to last only till the Lamb of God should be slain, who was the great Antitype of all their sacrificial offerings.  {ST, June 17, 1880 par. 12}
[ST, June 17, 1880 par. 13]          Moses understood the plan of salvation through Christ, by these sacrificial offerings, and by the manifestation of his glory which he had been permitted to behold. The perfection of God's goodness, his image, his excellency and glory had been revealed to him. He saw the suffering, self-denial and self-sacrifice of Him who was one with the Father, to save fallen man. It had been revealed to Moses that the glory enshrouded in the pillar of cloud was the Son of the infinite God, whom the sacrificial offerings typified. In answer to his most earnest pleadings, "Show me thy way," the future had been opened before him when the type would meet antitype in the death of Christ. He saw mercy and justice blended in harmony and love expressed without a parallel. Israel was just as fully and amply saved through Christ as we are-today. Moses had the assurance that the Mediator of Israel had the guardianship of his people, and that he was just the protection which their necessities required. If disaster came upon them, if their enemies prevailed against them in battle, it was the rebuke of God upon them because they had sinned and in sinning had broken the law of God.  {ST, June 17, 1880 par. 13}
[ST, June 24, 1880 par. 1]       June 24, 1880 The Sanctuary.  -  By Mrs. E. G. White.  -         The tabernacle constructed by the Hebrews in the wilderness was made according to the divine command. Men called of God for this purpose were endowed by him with more than natural abilities to perform the most ingenious work. Yet neither Moses nor these workmen were left to plan the form and workmanship of the building. God himself devised and gave to Moses the plan of that sacred structure, with particular directions as to its size and form, the materials to be used, and every article of furniture which it was to contain. He presented before Moses a miniature model of the heavenly sanctuary, and commanded him to make all things according to the pattern showed him in the mount. And Moses wrote all the directions in a book, and read them to the most influential of the people.  {ST, June 24, 1880 par. 1}
[ST, June 24, 1880 par. 2]          Then the Lord required the people to bring a free-will offering, to make him a sanctuary, that he might dwell among them. "And all the congregation of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord's offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And they came, both men and women, as many as were willing-hearted, and brought bracelets, and ear-rings, and rings and tablets, all jewels of gold; and every man that offered, offered an offering of gold unto the Lord.  {ST, June 24, 1880 par. 2}
[ST, June 24, 1880 par. 3]          "And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goat's hair, and red skins of rams, and badger's skins, brought them. Every one that did offer an offering of silver and brass brought the Lord's offering; and every man, with whom was found shittim wood for any work of the service, brought it.  {ST, June 24, 1880 par. 3}
[ST, June 24, 1880 par. 4]          "And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goat's hair.  {ST, June 24, 1880 par. 4}
[ST, June 24, 1880 par. 5]          "And the rulers brought onyx stones and stones to be set, for the ephod, and for the breastplate; and spice, and oil for the light, and for the anointing oil, and for the sweet incense."  {ST, June 24, 1880 par. 5}
[ST, June 24, 1880 par. 6]          Great and expensive preparations were necessary. Precious and costly materials must be collected, but the Lord accepted only the free-will offerings. Devotion to the work of God, and sacrifice from the heart, were first required in preparing a dwelling-place for the Most High. And while the building of the sanctuary was going on, the Israelites, old and young, men, women, and children, brought their offerings, until those in charge of the work decided that the people had brought enough, and even more than could be used. And Moses proclaimed throughout the camp, saying, "Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing."  {ST, June 24, 1880 par. 6}
[ST, June 24, 1880 par. 7]          The repeated murmurings of the Israelites, and the visitations of divine wrath because of their transgressions, are recorded in sacred history for the benefit of God's people who should afterward live upon the earth; but more especially to prove a warning to those who should live near the close of time. Also their acts of devotion, their energy, and liberality in bringing their free-will offerings to Moses, are recorded as an example for all who truly love the worship of God. If God's people prize the blessing of his sacred presence, they will manifest zeal and liberality in preparing a house where he may meet with them. And their interest in this work will be as much greater than that shown in preparing dwellings for themselves as heavenly blessings are esteemed of more value than earthly comforts.  {ST, June 24, 1880 par. 7}
[ST, June 24, 1880 par. 8]          Many will expend means freely to erect comfortable and even elegant houses for themselves; but when they would prepare a place in which to receive the presence of the high and holy One their offerings are bestowed grudgingly, and they are continually studying in what manner the sacred building can be made to cost the least, and yet answer the purpose as a house of worship. Some manifest more interest in building barns for their cattle, than they do in preparing a place for the worship of God. Such persons value sacred privileges just in the proportion which their works show. And their prosperity and spiritual strength will be according to their works. God will not cause his blessing to rest upon those who have so little appreciation of the value of divine things. Unwilling and stinted offerings are not accepted of God. Those who manifest an earnestness to bring to the Lord acceptable offerings, of the very best they have, as did the children of Israel in bringing their gifts to Moses, will be blessed in proportion to their estimate of the value of sacred things.  {ST, June 24, 1880 par. 8}
[ST, June 24, 1880 par. 9]          It is of some consequence that a building prepared expressly for divine service should be arranged with care,--made comfortable, neat, and convenient; for it is to be dedicated to God; he is to be entreated to abide in that house, and make it sacred by his holy presence. An amount sufficient to accomplish the work should be freely given, and the workmen be able to say, Bring no more offerings. A house built for God should never be left in debt, for he would thereby be dishonored. He is acquainted with every heart, and will reward all who freely return to him, when he requires, that which he has given them. If any withhold that which belongs to God, he will afflict them in their families, and cause decrease in their possessions, just according to their disposition to rob him.  {ST, June 24, 1880 par. 9}
[ST, June 24, 1880 par. 10]          The tabernacle was so constructed that it could be taken apart and borne with the Israelites in all their journeyings. Yet it was a structure of extraordinary magnificence. The walls consisted of upright boards heavily plated with purest gold. The sacred building was composed of two apartments, separated by a rich and beautiful curtain, or vail. A similar vail closed the entrance of the first apartment. These vails, with the curtain which formed the ceiling of the tabernacle, were of a variety of colors, most beautifully arranged; while inwrought with threads of gold and silver were cherubim, to represent the angelic host, who are connected with the work of the heavenly sanctuary, and who are ministering angels to the saints upon the earth.  {ST, June 24, 1880 par. 10}
[ST, June 24, 1880 par. 11]          In the inner apartment was the ark, which was the most sacred object connected with that system of worship. It was a chest of precious wood, overlaid within and without with pure gold, and having a crown of gold about the top. In the ark were placed the tables of stone upon which God had engraved with his own finger the ten commandments. It was made expressly for this purpose, and hence was called the ark of the covenant, and the ark of the testament, since the ten commandments were God's covenant, and the basis of the covenant made between God and Israel.  {ST, June 24, 1880 par. 11}
[ST, June 24, 1880 par. 12]          The cover of this sacred chest was called the mercy-seat. This was a costly and magnificent piece of workmanship. It was beaten out of one solid piece of gold, and two cherubim were made, one standing on each end, beaten out of the same piece of gold. Their faces were turned toward each other, and were looking reverently downward toward the mercy-seat, which represents all the heavenly angels looking with interest and reverence to the law of God deposited in the ark in the heavenly sanctuary. One wing of each angel was stretched forth on high, while the other covered their forms. The ark of the earthly sanctuary was the pattern of the true ark in Heaven. There, beside the heavenly ark, stand living angels, each with one wing overshadowing the mercy-seat, and stretching forth on high, while the other wings are folded over their forms in token of reverence and humility.  {ST, June 24, 1880 par. 12}
[ST, June 24, 1880 par. 13]          The vail of the sanctuary did not reach to the top of the building. The glory of God, which was manifested above the mercy-seat, was partially visible from the first apartment. Directly before the ark, but separated by the curtain, was the golden altar of incense. The fire upon this altar was kindled by the Lord himself, and was sacredly cherished by feeding it with holy incense, which filled the sanctuary with its fragrant cloud, day and night. Its fragrance extended far around the tabernacle. When the priest offered the incense before the Lord, he looked toward the mercy-seat. Although he could not see it, he knew it was there; and as the incense arose like a cloud, the glory of the Lord descended upon the mercy-seat, and filled the most holy place, and often so filled both apartments that the priest was unable to officiate. As the priest in the holy place, directed his prayer by faith to the mercy-seat, which he could not see, so the people of God direct their prayers to Christ before the mercy-seat in the heavenly sanctuary. They cannot behold their Mediator with the natural eye, but with the eye of faith they see Christ before the mercy-seat, and direct their prayers to him, and with assurance claim the benefits of his mediation.  {ST, June 24, 1880 par. 13}
[ST, June 24, 1880 par. 14]          These sacred apartments had no windows to admit light. The candlestick, beaten out of one solid piece of gold, was kept burning day and night, and gave light to both apartments. The gold-plated walls, reflecting the light from the seven lamps of the golden candlestick, the richly embroidered curtains of blue and purple and scarlet, with their shining cherubim, the table of show-bread and the altar of incense, glittering like burnished gold, presented a scene of magnificence and glory which no words can describe.  {ST, June 24, 1880 par. 14}
[ST, June 24, 1880 par. 15]          No mortal eye but that of the high priest could look upon the sacred grandeur of the inner apartment, the especial dwelling-place of God's visible glory. Only once a year could the high priest enter there, after the most careful and solemn preparation. With trembling he went in before God, and the people in solemn silence waited his return, their hearts uplifted to God in earnest prayer for the divine blessing.  {ST, June 24, 1880 par. 15}
[ST, June 24, 1880 par. 16]          Before the mercy-seat, God conversed with the high priest. If he remained an unusual time in the most holy, the people were terrified, fearing that because of their sins, or some sin of the priest, the glory of the Lord had slain him. But when the sound of the tinkling of the bells upon his garments was heard, they were greatly relieved. He then came forth and blessed the people.  {ST, June 24, 1880 par. 16}
[ST, June 24, 1880 par. 17]          After the building of the tabernacle was completed, Moses examined all the work, comparing it with the pattern, shown him in the mount and the directions he had received of God, and all the multitude of Israel pressed in crowds around the tabernacle, set upon an eminence, to view it with critical eye. They regarded it perfect. They saw the golden furniture carried in, the altar and laver put in position, and while they were contemplating the full effect with reverent satisfaction, suddenly their attention was attracted to the pillar of cloud which had conducted their travels through the wilderness. The cloud arose and floated over the tabernacle, then descended and embraced it. There was a revealing of divine majesty, and the dazzling splendor was overwhelming; even Moses was not able to enter the burning glory which enshrouded the tabernacle until the cloud had in a measure hid the exceeding brightness, for every human eye had been shaded.  {ST, June 24, 1880 par. 17}
[ST, June 24, 1880 par. 18]          Thus the Lord signified that he accepted the tabernacle built for his presence; and ever after this manifestation, when the children of Israel encamped, directly over the tabernacle rested the pillar of cloud by day, and the bright glory in the pillar of fire by night. When the cloud ascended they knew this was the signal for them to resume their march onward. When it continued to rest over the tabernacle they were to rest from their journeying. When the Lord signified his acceptance of their work in the manifestation of his glory, the hearts of the people were inspired with awe, and with gratitude. There was no noisy demonstrations of joy but with softened hearts, and flowing tears they murmured low, yet earnest words of thankfulness that God had approved the work of their hands, and had condescended to dwell more directly with them than ever before.  {ST, June 24, 1880 par. 18}
[ST, June 24, 1880 par. 19]          The Lord directed the Israelites in all their travels through the wilderness. When it was for his glory and the good of the people, that they should pitch their tents in a certain place, and there abide, God signified his will to them by permitting the pillar of cloud to rest directly over the tabernacle. And there it remained until God would have them journey again. Then the cloud was lifted up high above the tabernacle, and they journeyed again. In all their journeyings they observed perfect order. Every tribe bore a standard, with the sign of their father's house upon it, and every tribe was commanded to pitch by their own standard. And when they traveled, the different tribes marched in order, every tribe under their own standard. When they rested from their journeyings, the tabernacle was erected, and the different tribes pitched their tents in order, in just such a position as God had commanded, around the tabernacle, at a distance from it.  {ST, June 24, 1880 par. 19}
[ST, June 24, 1880 par. 20]          When the people journeyed, the ark of the covenant was borne before them. "And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel."  {ST, June 24, 1880 par. 20}
[ST, July 1, 1880 par. 1]       July 1, 1880 Offering of Strange Fire.  -  By Mrs. E. G. White.  -         "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace."  {ST, July 1, 1880 par. 1}
[ST, July 1, 1880 par. 2]          The sons of Aaron did not take the sacred fire from the altar, which the Lord himself had kindled, and which he had commanded the priests to use when they offered incense before him. They took common fire, and put it in their censers, and put incense thereon. This was a transgression of God's express command, and his judgment speedily followed. Aaron's sons, who officiated in holy things, would not have thus transgressed if they had not indulged freely in the use of wine, and been partially intoxicated. They gratified the appetite, which debased their faculties, and disqualified them for their sacred office. Their intellects were beclouded, so that they did not have a realizing sense of the difference between the sacredness of the fire which God let fall from Heaven, and which was kept burning continually upon the altar, and the common fire, which he had said they should not use. If they had had the full and clear use of their reasoning powers, they would have recoiled with horror at the presumptuous transgression of God's positive commands. They had been especially favored of God in being of the number of elders who witnessed the glory of God in the mount. They understood that the most careful self-examination and sanctification were required on their part before presenting themselves in the sanctuary, where God's presence was manifested.  {ST, July 1, 1880 par. 2}
[ST, July 1, 1880 par. 3]          "And Moses said unto Aaron, and unto Eleazar, and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes, lest ye die, and lest wrath come upon all the people; but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die; for the anointing oil of the Lord is upon you. And they did according to the word of Moses." The father of the men slain, and their brothers, were forbidden to manifest any signs of grief for the ones who had been justly punished of God. When Moses reminded Aaron of the words of the Lord, that he would be sanctified in them that came nigh to him, Aaron was silent. He knew that God was just; and he murmured not. His heart was grieved at the dreadful death of his sons while in their disobedience; yet, according to God's command, he made no expression of his sorrow, lest he should share the same fate of his sons, and the congregation also be infected with the spirit of unreconciliation, and God's wrath come upon them.  {ST, July 1, 1880 par. 3}
[ST, July 1, 1880 par. 4]         When the Israelites committed sin, and God punished them for their transgression, and the people mourned for the fate of the one punished, instead of sorrowing because God had been dishonored, the sympathizers were accounted equally guilty with the transgressor.  {ST, July 1, 1880 par. 4}
[ST, July 1, 1880 par. 5]          The Lord teaches us, in the directions given to Aaron, reconciliation to his just punishments, even if his wrath comes very nigh. He would have his people acknowledge the justness of his corrections, that others may fear. In these last days, many are liable to be self-deceived, and they are unable to see their own wrongs. If God, through his servants, reproves and rebukes the erring, there are those who stand ready to sympathize with those who deserve reproof. They will seek to lighten the burden which God compelled his servants to lay upon them. These sympathizers think they are performing a virtuous act by sympathizing with the one at fault, whose course may have greatly injured the cause of God. Such are deceived. They are only arraying themselves against God's servants, who have done his will, and against God himself, and are equally guilty with the transgressor. There are many erring souls who might have been saved if they had not been deceived by receiving false sympathy.  {ST, July 1, 1880 par. 5}
[ST, July 1, 1880 par. 6]          "And the Lord spake unto Aaron, saying, Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die; it shall be a statute forever throughout your generations; and that ye may put difference between holy and unholy, and between unclean and clean. And that ye may teach the children of Israel all the statutes which the Lord hath spoken by the hand of Moses."  {ST, July 1, 1880 par. 6}
[ST, July 1, 1880 par. 7]          There was given the same positive command as was given to our first parents, in regard to the tree of knowledge. God would impress upon all the necessity of strictly temperate habits in order to preserve in their full force all their powers, prepared for constant action. Satan has worked perseveringly to the one end, to compass the ruin of the world. Since his success on the point of appetite in Eden, in causing the fall of our first parents, he has plied this temptation to the human family with wonderful success. Intemperance weakens the physical powers, and debases the morals, so that eternal things are placed on a level with common. Satan exults as he looks upon his work. If he can lead astray the heads of families through appetite he is mostly sure of a harvest in their children, and children's children to the third and fourth generation. He studies from cause to effect. Children generally have transmitted to them as a legacy, the appetite and passions of their parents, intensified. And often these children grow up without any redeeming influences around them, but with unfavorable surroundings and examples. And they are weaker in physical and moral power than were their parents before them. Intemperance benumbs the sensibilities to that degree that physical, mental, and moral feebleness is the result, and right and wrong is not discerned.  {ST, July 1, 1880 par. 7}
[ST, July 1, 1880 par. 8]          This is the purpose of Satan, to belittle the requirements of God, and make of none effect his holy law. The man of sin has placed a common working day in the very bosom of the decalogue and in doing this has thought to change the law of God and has thus exalted himself above God. Were the moral powers of man clear and vigorous they would not choose the common in the place of the sacred because it is more convenient to be in harmony with the world. The general disobedience of man does not change or detract one particle from the positive command to keep holy the seventh day, for God placed his sanctity upon that day. A principle of right and obedience to God are always and everywhere the only safe rule. The language of every God-fearing soul should be, Perish whatever may, gold, silver, houses, lands, reputation, but let me retain my integrity and the approval of God. The habit of doing wrong in breaking one of God's commandments will not lessen the guilt. There are habits contracted by bad example, or by bad influence before we have judgment to discern the right; or the force of reason may be so narcotized by indulgence of appetite in the use of tobacco, opium and liquor that wrong is not discerned. These slaves to appetite are completely under the dominion of their master, and unless evil habits are conquered, they will conquer and destroy.  {ST, July 1, 1880 par. 8}
[ST, July 1, 1880 par. 9]          Selfish gratification through the force of habit has reigned almost supreme in the hearts of the human family since the fall of Adam. Satan has slain his thousands and tens of thousands by causing them to think that God does not mean what he says. They venture to disobey, as did our first parents, and at last find the result is death. The Lord would garrison the hearts of the men of Israel in responsible positions, that they should preserve their reasoning powers, clear to discern between right and wrong in their dealings with the people, and this direct and solemn command was to reach from generation to generation to the close of time. Men who are instructing the people, and are in positions of trust should ever be men of strictly temperate habits; unless they are they will not be men of principle; for indulgence of the appetite perverts the senses. Those who have had advantages in education, trained by wise and God-fearing parents to strictly temperate habits, will generally be found trustworthy. They learn to bear the yoke in their youth.  {ST, July 1, 1880 par. 9}
[ST, July 1, 1880 par. 10]          The sons of Aaron although especially honored of God by being placed in important positions, were unfaithful. The yielding disposition of Aaron to indulgence of his children had given them characters that were inclined to self-gratification. They failed where they should have been strong. These men did not understand their own weakness and made a fatal mistake in the indulgence of appetite. The highest incentive was presented before them to develop firmness and principle, and strictly temperate habits, that they might have a continual sense of the sacredness of the work which was given them. God was testing their character to bring into exercise the highest powers of the mind. But the habits of self-indulgence had a firmer hold on them than they had any idea of. It seemed a trifle to them to put the intoxicating draught to their lips; they had done it again and again until force of habit controlled them; and then elevation to responsible position did not have sufficient influence upon them to make them break a sinful custom. Had these sons been educated to courageous resolution, to self-control, they would have resisted the growing power of vicious habits. There is not a virtue nor a vice, not an act of body, nor of mind, to which we may not be chained down by the force of habit. Many promising young men have ruined themselves by one false step at the commencement of life in the formation of habits of intemperance. Here the neglect of parents is seen in the formation of the characters of their children. Notwithstanding the father had failed to do his duty, God would bring these sons in close connection with himself that he might instruct them as to his will and his way; but the reverence they had failed to give the father, led them to disregard the positive requirements of God.                                                                   -    {ST, July 1, 1880 par. 10}
[ST, July 8, 1880 par. 1]       July 8, 1880 Necessity of Temperance.  -  By Mrs. E. G. White.  -         The case of Aaron's sons has been placed upon record for the benefit of God's people, and should teach those especially who are preparing for the second coming of Christ, that the indulgence of a depraved appetite destroys the fine feelings of the soul, and so affects the reasoning powers which God has given to man, that spiritual and holy things lose their sacredness. Disobedience looks pleasing, instead of exceeding sinful. Satan rejoices to see men, formed in the image of their Maker, yield themselves as slaves to a depraved appetite; for he can then successfully control the powers of the mind, and lead those who are intemperate to act in a manner to debase themselves and dishonor God, by losing the high sense of his sacred requirements. It was the indulgence of the appetite which caused the sons of Aaron to use common, instead of sacred, fire for their offerings.  {ST, July 8, 1880 par. 1}
[ST, July 8, 1880 par. 2]          The punishment visited upon the sons of Aaron for their sin in departing from God's commandment, should be a warning to those who transgress the fourth commandment of Jehovah, which is very plain: "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," etc. Nearly all the professed followers of Christ profane the day which God has sanctified and required them to keep holy as a memorial of the Creator's rest. They labor upon God's holy time, and rest on the first day of the week, thus honoring a common working day, a day upon which God did not rest, and upon which he has placed no sacred honor.  {ST, July 8, 1880 par. 2}
[ST, July 8, 1880 par. 3]          A departure from the fourth commandment will not now be immediately visited with temporal death; yet God does not regard the violation of his commandments any more lightly than he did the transgression of Aaron's sons. Death is the final punishment of all who reject light, and continue in transgression. When God says, Keep holy the seventh day, he does not mean the sixth, nor the first, but the very day he has specified. When men substitute a common day for the sacred, and say that it will do just as well, they insult the Maker of the heavens and the earth, who instituted the Sabbath to commemorate his rest after the six days of creation. It is a dangerous thing to deviate from the commands of God. He who is infinite in wisdom has given explicit directions in regard to his own worship, and all who desire to serve him should follow the exact course he has prescribed. God will teach all his creatures that he means just what he says.  {ST, July 8, 1880 par. 3}
[ST, July 8, 1880 par. 4]          Parents and children should be warned by the history of Nadab and Abihu. Appetite, indulged, perverted the reasoning powers, and led to the breaking of an express command, which brought the judgment of God upon them. Notwithstanding children may not have had the right instruction, and their characters not have been properly molded, God proposes to connect them with himself as he did Nadab and Abihu, if they will heed his commands. If they will with faith and courage bring their will in submission to the will of God, he will teach them, and their lives may be like the pure white lily, full of fragrance on the stagnant waters. They must resolve in the strength of Jesus to control inclination and passion, and every day win victories over Satan's temptations. This is the way God has marked out for men to serve his high purposes.  {ST, July 8, 1880 par. 4}
[ST, July 8, 1880 par. 5]          Men who make laws to control the people should above all others be obedient to the higher laws which are the foundation of all rule in nations and in families. How important that men who have a controlling power should themselves feel they are under a higher control. They will never feel thus while their minds are weakened by indulgence in narcotics, and strong drink. Those to whom it is intrusted to make and execute laws should have all their powers in vigorous action. They may, by practicing temperance in all things, preserve the clear discrimination between the sacred and common, and have wisdom to deal with that justice and integrity which God enjoined upon ancient Israel. Man may cultivate his powers, and with invincible determination rise to the high standard God has set for him in his word. Then with wisdom he may judge uprightly and with a sense that the eye of God is upon him, he will not swerve from the right, but will be kind, sympathizing, despising bribes, and governed by the highest motives in all his service.  {ST, July 8, 1880 par. 5}
[ST, July 8, 1880 par. 6]          Many who are elevated to the highest positions of trust in serving the public are the opposite of this. They are self-serving, and generally indulge in the use of narcotics, and wine and strong drink. Lawyers, jurors, senators, judges, and representative men have forgotten that they cannot dream themselves into a character. They are deteriorating their powers through sinful indulgences. They stoop from their high position to defile themselves with intemperance, licentiousness, and every form of evil. Their powers prostituted by vice opens their path for every evil. An elevated position of trust does not make the man after God's own heart, but too frequently it leads him to despise persevering labor, and to forget that sin alone will make man really mean and low. He who toils in earnest labor, striving to make the most of his God-given powers, in homage and love to his Creator is doing his work as faithfully in his sphere as are the cherubim and seraphim in their most sacred work, and loftiest ministrations.  {ST, July 8, 1880 par. 6}
[ST, July 8, 1880 par. 7]          Intemperate men should not by vote of the people be placed in positions of trust. Their influence corrupts others, and grave responsibilities are involved. With brain and nerve narcotized by tobacco and stimulus they make a law of their nature, and when the immediate influence is gone there is a collapse. Frequently human life is hanging in the balance; on the decision of men in these positions of trust, depends life and liberty, or bondage and despair. How necessary that all who take part in these transactions should be men proved, men of self-culture, men of honesty and truth, of stanch integrity, who will spurn a bribe, who will not allow their judgment or convictions of right to be swerved by partiality or prejudice. Thus saith the Lord, "Thou shalt not wrest the judgment of the poor in his cause. Keep thee from a false matter; and the innocent and righteous slay them not, for I will not justify the wicked. And thou shalt take no gift; for the gift blindeth the wise and perverteth the words of the righteous."  {ST, July 8, 1880 par. 7}
[ST, July 8, 1880 par. 8]          In order to carry out these stern principles of right, intemperance is positively forbidden of God. God requires that the faculties of man should be well balanced, the judgment clear and discriminating, that ideas may be received through the senses and compared with one another, investigating calmly, patiently, critically, evidences presented and arranging the matter with the action of sound judgment without a faculty being perverted. This was God's purpose, and he forbids on penalty of death that the gifts of intellect he has bestowed upon man shall be subverted by narcotics or stimulus of any kind, that the talents he has intrusted to man may be a tower of strength to the people, in the place of a power to ruin and destroy. All who would meet the mind of God and come off conquerors, must bid adieu to ease, luxury, flattery, and vice, and arm themselves for the mighty, soul-testing struggle against indulgence of appetite.  {ST, July 8, 1880 par. 8}
[ST, July 8, 1880 par. 9]          Men would not in our day venture to so recklessly depart from God's requirements were not their moral powers weakened by indulgence of perverted appetite. The example of our first parents, and the result of their disobedience, would deter them from a like experience. The history of this one family is traced by the pen of inspiration for the benefit of all who should live upon the earth, that they should not follow in the same steps.  {ST, July 8, 1880 par. 9}
[ST, July 8, 1880 par. 10]          The history of Nadab and Abihu is also given as a warning to man, showing that the effect of wine upon the intellect is to confuse. And it will ever have this influence upon the minds of those who use it. Therefore God explicitly forbids the use of wine and strong drink. No one can pervert his reasoning powers and alone suffer the consequences. God designs that man should be a help to his fellow-man; that with clear, unimpaired faculties he should study the divine plan for the advancement of God's work, and the upbuilding of his cause in the earth. He is inviting men even in this age to connect with him, and through strictly temperate habits, with clear perception honor God. He has made provision that the life of not one should be profitless. He proposes to lift up and ennoble man to a companionship with himself.  {ST, July 8, 1880 par. 10}
[ST, July 8, 1880 par. 11]          Those who would have the peace that Christ can give must not shrink from self-conflict, and self-denial. Those noble virtues which shine forth in the Christian character amid the fiercest temptations, and that firm endurance which no trial or misfortune can wear out, are not found with those who use wine, tobacco, or strong drink. Men who have formed an appetite for these things may overcome if they but seek the help of Jesus. Their light need not go out in darkness. In Christ they may be strong, and in his all-powerful name they may conquer. They must never allow self-indulgence to come between them and their God. They must be prepared to risk everything, even life itself, rather than defile the soul temple.  {ST, July 8, 1880 par. 11}
[ST, July 8, 1880 par. 12]          They have, contrary to God's will, created unnatural appetites, and now they must seek to undo their former work. The will must be brought under the control of the will of God; this will give them power to lead others into close relation with Christ, and help them to build up a character as fixed in righteousness as the everlasting hills. If we would go in safe paths we must be controlled by divine rules, and must wash our robes of character in the blood of the Lamb from every defilement.  {ST, July 8, 1880 par. 12}
[ST, July 15, 1880 par. 1]       July 15, 1880 Sacrificial Offerings.  -  By Mrs. E. G. White.  -         In addition to the tables of testimony which were given to Moses in the mount, he there received the ritual or ceremonial law, and full instructions in regard to the building of the tabernacle. When this tabernacle was finally completed, the unsurpassed glory of the Lord so rested down upon it that Moses was unable at first to enter. But an audible voice from the divine glory above the mercy-seat spake to him, and bade him come nigh. And there the Lord gave him still further directions in regard to the forms of worship to be carried on in the sanctuary.  {ST, July 15, 1880 par. 1}
[ST, July 15, 1880 par. 2]          It is this law of ceremonies, which was to find its fulfillment in the death of Christ, when type should meet antitype, that is so frequently in our day confounded with the moral law of ten commandments, which was engraven by the finger of God upon stone, and which is as enduring as the throne of Jehovah.  {ST, July 15, 1880 par. 2}
[ST, July 15, 1880 par. 3]          Some speak of the Jewish age as a Christless period, without mercy or grace. To such are applicable the words of Christ to the Sadducees, "Ye know not the Scriptures, neither the power of God." The period of the Jewish economy was one of wonderful manifestations of divine power. So glorious was the revealing of this presence that it could not be borne by mortal man. Moses, who was so highly favored of God, exclaimed, "I do exceedingly fear and quake." But God strengthened him to endure this excellent glory, and to bring from the mount a reflection of it upon his face so that the people could not look steadfastly upon it, but were obliged to withdraw from him. Jesus brought his gospel to Adam in the promise of a Redeemer which should bruise the serpent's head. His gospel was preached to Abraham, to Jacob, and to Moses.  {ST, July 15, 1880 par. 3}
[ST, July 15, 1880 par. 4]          The very system of sacrifices was devised by Christ, and given to Adam as typifying a Saviour to come, who would bear the sins of the world, and die for its redemption. Through Moses, Christ gave definite directions to the children of Israel in regard to the sacrificial offerings. This was to impress the minds of the worshipers that something of vastly more importance than the mere outward act was signified by these ordinances. How solemn the thought that Christ was here giving directions in regard to a religious service, which, although it may seem to some as a meaningless and exacting round of forms, was designed to represent his own ministry and death.  {ST, July 15, 1880 par. 4}
[ST, July 15, 1880 par. 5]          Only clean and precious animals, those which would best symbolize Christ, were accepted as offerings to God. The filthy swine, the devouring lion, and beasts of like character which subsist on animal food, were not to be brought. Every offering was to be without spot or blemish, the very best of the kind. From this, those who follow Christ now should learn that he will accept of no meager offering or service. The most perfect and valuable treasure of Heaven was given for man's salvation, and God will receive only the dearest and most precious gift from him in return. The Father in giving his Son poured out in one gift all the excellence of Heaven for man, and those who prize this gift will make their offerings of the things they most value, and withhold nothing which God has bestowed upon them wherewith to honor and glorify his name.  {ST, July 15, 1880 par. 5}
[ST, July 15, 1880 par. 6]          By the act of bringing the offering to the sanctuary, the individual confessed himself a sinner, deserving the wrath of God, and signified his repentance and faith in Jesus Christ, whose blood would remove the guilt of the transgressor. By placing his hands upon the head of the victim the sin of the individual was transferred to the victim, and his suffering the sinner saw Christ typified, when he should give himself as a sacrifice for our sins. The Lord signified his acceptance of the offering by causing it to be consumed upon the altar.  {ST, July 15, 1880 par. 6}
[ST, July 15, 1880 par. 7]          The system of sacrifices and offerings was a most expensive one to ancient Israel. Continual offerings were to be made. But God required nothing less of them, and they did it willingly. Men in our day, who profess to be followers of Jesus Christ, and yet who choose to gratify self and increase their possessions rather than render to God that which he requires of them in tithes, in offerings, and in gifts, and in giving themselves to his service, are inexcusable. The more we do in the cause of our Master, the more we have to do with, and the greater will be our willingness and pleasure in doing.  {ST, July 15, 1880 par. 7}
[ST, July 15, 1880 par. 8]          The Lord left it with his people anciently to decide for themselves what they would give to his service. It was expressly stated that the poor could give less valuable offerings, such as a dove, or pigeon; but the same care and exactness in preparation were needed as for the more expensive offerings. Here is a lesson to all, that the poor are as precious in the sight of God as the most wealthy, if they are only willing and obedient. The parents of our Saviour were poor. The only offering they could bring for the priceless gift of the Son of God, was a pair of turtle doves, or two young pigeons. But the most humble offering is accepted if it is all that the poor can bring. It is for the encouragement of such that this instance in the history of Jesus is placed on record.  {ST, July 15, 1880 par. 8}
[ST, July 15, 1880 par. 9]          In many cases the poor give more freely, and make more of a sacrifice in their simple, dove offerings, than do the more wealthy who give of their abundance, and feel no personal inconvenience. These freewill, cheerful gifts, simple as they may be, are far more acceptable and fragrant in the sight of God than thousands of gold and silver coming from those grudgingly bestow the gift.  {ST, July 15, 1880 par. 9}
[ST, July 15, 1880 par. 10]          The Israelites were forbidden to eat the fat or the blood. "It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood." This law not only related to beasts for sacrifice, but to all cattle which were used for food. This law was to impress upon them the important fact that if there had been no sin there would have been no shedding of blood. The blood flowing from the victim in idolatrous sacrifices was frequently eagerly drank by the people, and confused ideas was the result.  {ST, July 15, 1880 par. 10}
[ST, July 15, 1880 par. 11]          The blood of the Son of God was symbolized by the blood of the slain victim, and God would have clear and definite ideas preserved between the sacred and the common. Blood was sacred, inasmuch as through the shedding of the blood of the Son of God alone could there be atonement for sin. Blood was also used to cleanse the sanctuary from the sins of the people, thus typifying the blood of Christ which alone can cleanse from sin. The fat was to be used in sacrificial offerings with the beasts, but in no case was it a suitable article of food. If used, disease would be the sure result.  {ST, July 15, 1880 par. 11}
[ST, July 15, 1880 par. 12]          The offerings brought to the sanctuary were to be without spot or blemish. Had one stain of sin rested upon our Redeemer, his sacrifice would not have secured the salvation of man. Christ was under no obligation to become man's sacrifice. He was above law. But he took upon him the form of a servant, and went without the camp, bearing our reproach. He suffered without the gates of Jerusalem, thereby signifying that he died not only for Israel, but for all the world. Himself sinless, he was made sin for us, and upon him were laid all our iniquities. But when he came to the nation whom he came to save, they received him not, but crucified him. Here type met antitype. The ceremonies of the Jewish worship were then no longer needed; for the great Sacrifice to whom all other sacrifices pointed had now been offered. The middle wall of partition between Jew and Gentile was broken down, and all nations, tongues, and people, were invited to partake of the salvation purchased at so great a cost.  {ST, July 15, 1880 par. 12}
[ST, July 15, 1880 par. 13]          While the death of Christ, as we have seen, brought the law of types and shadows, or the ceremonial law, to an end, it did not in the least detract from the dignity of the moral law, or make it void. On the contrary, the very fact that Christ died to satisfy the claims of that law, shows the immutability of its character.  {ST, July 15, 1880 par. 13}
[ST, July 15, 1880 par. 1]       July 15, 1880 The Missionary.    Laborers with Christ.  -         The true followers of Christ will be laborers with him. They will feel their obligations to do for others, to use the talents committed to their trust to the glory of God. They will love their brethren, and be in harmony with them. They will love their fellow-men as Christ has given them example, and will make any sacrifice if they can by so doing persuade souls to leave their sins and be converted to the truth.  {ST, July 15, 1880 par. 1}
[ST, July 15, 1880 par. 2]          But many who profess the truth seem to have no realizing sense of their responsibility before God. They do not realize that they are required to strive to enter in at the strait gate; for many will seek to enter in and will not be able. No one can occupy a neutral position--doing nothing to encourage others and doing nothing to hinder others. Says Christ, "They that gather not with me scatter abroad." There are none who have reasoning powers but that have some influence; and that influence is used to encourage souls, by an example of earnest, persevering efforts to advance the cause of Christ; or it serves to hinder them, by a careless indifference in these things. We are either doing the work of Christ to save souls, or the work of Satan to lead to perdition.  {ST, July 15, 1880 par. 2}
[ST, July 15, 1880 par. 3]          The young may exert a powerful influence for good, if they will put away pride and selfishness, and devote themselves to God. If they will educate themselves to make this work their first interest; if they will sacrifice pleasure and inclination, for the truth's sake, and learn to bear burdens for others, the blessing of Heaven will rest upon them. God will be to them wisdom and strength. He will glorify himself by working with and through those who wholly follow him. "If any man will serve me, him will my Father honor." But there must be in the heart a willingness to yield all, even themselves upon the altar of God.  {ST, July 15, 1880 par. 3}
[ST, July 15, 1880 par. 4]          The character and disposition of the real Christian will be like the Master. The truth deeply rooted in the heart will spring up and bear fruit unto righteousness. Their words and works are the channels through which the pure principles of truth and holiness are conveyed to the world. Especial blessings and privileges are for those who love the truth, and walk according to the light they have received. If they neglect to do this, their light will become darkness; if they become self-sufficient, the Lord leaves them to their own wisdom. But mercy and truth are promised to the humble in heart, the obedient and faithful.                                E. G. White.                                                                   -    {ST, July 15, 1880 par. 4}
[ST, July 22, 1880 par. 1]       July 22, 1880 Special Requirements.  -  By Mrs. E. G. White.  -         In the book of Leviticus are found many of the special moral requirements which were given to Moses to give to the children of Israel. These were carefully written in a book, and were nothing less than the principles of the ten commandments, defining the duty of man to his fellow-man, and his obligation to God. If they were obedient, God promised to take them to him as his peculiar treasure, make them a most powerful nation, and establish them in the land of Canaan, a holy and happy people. In doing his commandments was their only happiness and safety.  {ST, July 22, 1880 par. 1}
[ST, July 22, 1880 par. 2]          "And the Lord spake unto Moses, saying, speak unto the children of Israel, and say unto them, I am the Lord your God. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you shall ye not do. Neither shall ye walk in their ordinances." The Lord would have his people true to his service, and separate and distinct from every nation who did not fear his name. He understood the danger of associating with idolaters, knowing that the seeing and hearing of their heathen customs and vain philosophy would have a corrupting influence upon their morals. There was danger of the sacrilegious services of the idol worship appearing attractive to them, and giving character to their religious services. Although the experience of parents might be a safeguard to themselves, there was constant danger in regard to the morals of their children. They would be continually tempted to imitate the practices of the people with whom they associated.  {ST, July 22, 1880 par. 2}
[ST, July 22, 1880 par. 3]          This injunction from God himself is of consequence to us who live in these last days when iniquity prevails, and Satan with every device is upon the track of the unwary. Merriment and pleasure-seeking is the order of the day, and reckless presumption and the absence of virtue mark the course of society generally. The standard of the world is in no case to be the standard of those who love and fear God. He requires those who follow him to be separate from sin and sinners. The reason why those who profess his name are not more precious in his sight is because the pure gold of their character has been corrupted by association with the world, and they have not genuine faith or a genuine religion.  {ST, July 22, 1880 par. 3}
[ST, July 22, 1880 par. 4]          The instruction given to ancient Israel was to the same effect as that given by Christ to his disciples upon the mount. Both were intended to counteract selfishness and encourage benevolence. God ever remembers the poor, and gives directions to his people to remember them. "And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest." Again he says, "Thou shalt not defraud thy neighbor, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.  {ST, July 22, 1880 par. 4}
[ST, July 22, 1880 par. 5]          Frequently the wages of the working men and women are thoughtlessly and cruelly withheld from them, and they are made to suffer for the little pittance they have earned by hard labor. This injustice is practiced on a large scale. Those who have had their labor frequently live in extravagance, that which they use intemperately being nearly sufficient to support one or two poor families. When such force the laborer to wait for his hard-earned pay, they come under the censure of God.  {ST, July 22, 1880 par. 5}
[ST, July 22, 1880 par. 6]          While we should show sympathy and love for the deserving poor, we are not to favor the unworthy poor because they are poor, neither are we "to honor the person of the mighty" simply because they are mighty. How much of this is done. If a man is possessed of wealth, great respect, applause, and honor are given him because of his position, while he may be corrupt at heart, and his life unworthy of imitation. Position or wealth does not make the man; but clean hands and a pure heart God will accept.  {ST, July 22, 1880 par. 6}
[ST, July 22, 1880 par. 7]          "Ye shall not steal, neither deal falsely, neither lie one to another." All liars are to have their part in the lake of fire, and yet there are more falsehoods told and acted than many suppose. All deception and overstatements are falsehoods. A truthful man, a man of integrity, will not designedly produce impressions by language or signs that are not strictly true. He will not allow any to receive from him that which he knows to be incorrect. A falsehood consists in an intention to deceive. A look of the eye, a motion of the hand, an expression of the countenance, will tell a falsehood as effectually as words. Hints and insinuations which leave an exaggerated impression on minds are falsehoods. Says the apostle, "Lie not one to another." The case of Ananias and Sapphira shows that even in the gospel age retribution as severe as that of the Jewish age breaks forth upon the guilty.  {ST, July 22, 1880 par. 7}
[ST, July 22, 1880 par. 8]          "Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God; I am the Lord." The name of the Lord is profaned in many ways. It is spoken thoughtlessly, and is often dishonored in common conversation by appealing to God, as "the Lord knows," etc., thus making common that name which is sacred, and should always be spoken with reverence. Some even in their prayers take the name of God upon their lips in a thoughtless manner. His holy name is to be spoken with solemnity, and not to be heedlessly brought into our prayers every few sentences. "Lord God Almighty," "Holy and Reverend is his name!" His purity, majesty and excellence should be meditated upon, and the lips be sanctified that utter his name. Although we do not hear his voice from Sinai's mount proclaiming his holy law, we have just as much need to fear and tremble as had they who surrounded it at that time. The law of God is exceeding broad. We cannot measure it, neither can we evade its positive claims, for it will be the rule of future judgment.  {ST, July 22, 1880 par. 8}
[ST, July 22, 1880 par. 9]                                   The Sin of Ignorance.          "If any one of the common people sin through ignorance," "he shall bring his offering," "and the priest shall make an atonement for him, and it shall be forgiven him." The same provision was made for the ruler, and also for the priests. These, although appointed to their sacred work by God himself, were by no means considered infallible. They were in constant danger of committing sin, and although this might be done ignorantly, it was still sin in the sight of Heaven. While ignorance may lessen the guilt of the transgressor, it will not be a sufficient excuse for it in the day of Judgment. Says the apostle, "All who will do his will shall know of the doctrine." Those who are anxious to know the truth and will of God will not be left in darkness.  {ST, July 22, 1880 par. 9}
[ST, July 22, 1880 par. 10]          Souls are constantly being convicted of sin. The law of God is brought home to their conscience as it was to that of the apostle Paul. He was ignorant that he was a transgressor of the law, but he says that when the commandment came, sin revived and he died. He was slain by the law, and then through repentance for his past transgression, and faith in Christ, he was reconciled to God and received pardon.  {ST, July 22, 1880 par. 10}
[ST, July 22, 1880 par. 11]          The experience of Paul would be the experience of thousands in this day if they would be as true to their conscience as he was to his. He did not institute a war against the law of God because it was the instrument to convict and slay him; far from it. He says that the commandment which was ordained to life he found to be unto death,--death to the transgressor, but life to the obedient. This is a day when men love to erect their own standard of right, and trample under their feet the only true standard. But when the slumbering conscience is aroused, and light is permitted to shine into the darkened chambers of the mind, they will find that they have been ignorantly breaking the commands of God. Such have a work to do to repent of their past transgressions, and put on Christ by faith and baptism.  {ST, July 22, 1880 par. 11}
[ST, July 22, 1880 par. 12]          Some will plead that they lived up to the best light that they had, and did not know that they were sinners before God. Therefore they claim that they were guiltless, and have nothing to repent of. But the word of God was plain, and all who had a prayerful anxious desire to understand it might have known what was truth; and for this sin of ignorance God will demand an offering as truly as in the days of Moses,--even the offering of a broken and contrite heart. With the Bible in our hands we ought all to know and practice the truth. But some do not wish to change their faith or course of action, and argue that if they are only honest they will be saved. Such will be in great danger of committing the sin of presumption, of not living up to all the light they have. Critical self-examination, united with a diligent searching of the Scriptures and earnest prayer, is essential, not that some way may be found to evade the cross, but that they may be led into all truth however much self-denial it may cost, and however inconvenient it may be to obey.  {ST, July 22, 1880 par. 12}
[ST, July 22, 1880 par. 13]          Sins of ignorance call not for excuse but for repentance. None are to flatter themselves that because Jesus died and bore the guilt for man, they have nothing to do but accept of pardon without repenting of the sins they have so long been committing. There are limits to the forbearance of God, and punishment for the transgression of his law is no less certain because sentence against an evil work is not executed speedily. Because we live in a time when retribution does not follow an evil deed at once, sin is less avoided and the hearts of the sons of men are fully set in them to do evil.                                                                   -    {ST, July 22, 1880 par. 13}
[ST, July 29, 1880 par. 1]       July 29, 1880 Israel Leaves Sinai.  -  By Mrs. E. G. White.  -         Nearly a year did the children of Israel continue to encamp at Sinai. Here their worship took more definite form, and they were more thoroughly organized preparatory to entering the land of Canaan, of which God would soon have given them possession had they not been rebellious. Arrangements were here made to have everything pertaining to their journey done with order and exactitude. To the tribe of Levi was assigned the sacred work of caring for and bearing the tabernacle and its belongings. This tribe was divided into three parts, according to the descendants of the three sons of Levi, and to each division was given a specified portion of the work.  {ST, July 29, 1880 par. 1}
[ST, July 29, 1880 par. 2]          The tabernacle was to occupy a central position in the encampment. Close by in front of it Moses and Aaron were to pitch their tents. On the south side were to be the Kohathites, whose special duty it was to care for the ark and the other furniture belonging to the tabernacle. And on the north side were the Merarites, whose particular part it was to take charge of the pillars, sockets, boards, etc.; while in the rear were placed the Gershonites, who were to take charge of the coverings and hangings of the tabernacle.  {ST, July 29, 1880 par. 2}
[ST, July 29, 1880 par. 3]          In all their journeyings they were required to observe perfect order. Every tribe bore a standard with the sign of their father's house upon it, and under that particular standard they were required to pitch their tents. Whenever the ark moved, the entire camp journeyed, the different tribes marching in order under their own standards. Just in front of the ark marched Moses and Aaron, and near to them came the sons of Aaron, each bearing a trumpet. Through these they were to signify to the people the directions which they received from Moses. Special instruction was given to the people, so that they understood the sounds of the trumpets, and directed their movements accordingly.  {ST, July 29, 1880 par. 3}
[ST, July 29, 1880 par. 4]          A special signal was first given by the trumpeters to call the attention of the people. Then all were to be attentive and obey the certain sound of the trumpets. There was no confusion of sound in the voices of the trumpets, therefore there was no excuse for confusion in movements. The head officer over each company gave definite directions in regard to the movements they were required to make. None who gave attention were left in ignorance of what they ought to do. If any failed to comply with the requirements God gave to Moses, and Moses to the people, they were punished with death. They had no excuse to offer that they knew not the nature of these requirements, for they would only prove themselves willingly ignorant, and would receive just punishment for their transgression. If they did not know the will of God concerning them, it was their own fault. They had all the opportunity of knowing that others had, therefore their sin was regarded by the Lord the same as if they did hear and then transgressed.  {ST, July 29, 1880 par. 4}
[ST, July 29, 1880 par. 5]          And if any man from curiosity, or from lack of order forgot his position, and touched any part of the sanctuary, or furniture, or even came nigh any of the workmen, they were punished with death. God did not leave his holy tabernacle to be borne, and erected, and taken down, indiscriminately, by any tribe who might desire to do it. Persons were chosen to the office who could appreciate the sacredness of the work in which they were engaged. And these men appointed of God were directed to impress upon the people the especial sacredness of the ark and all that appertained thereunto, lest they should look upon these things without realizing their holiness, and by making sacred things common should be cut off from Israel. Everything pertaining to the most holy was to be regarded with reverence and holy awe.  {ST, July 29, 1880 par. 5}
[ST, July 29, 1880 par. 6]          The Lord would manifest to Israel in the explicit directions given them, that he is a God of order, that he would have everything connected with his work move forward with regularity and system. The Lord changeth not, and he is just as pleased now as then to have his ministers cultivate a love for order and discipline, that their efforts may be characterized by neatness, thoroughness, and exactitude. By precept and example they should educate the people to work in harmony. If order and discipline are essential to the success of an army on the battle field, how much more essential are they to the success of those who have enlisted in the army of the Lord.  {ST, July 29, 1880 par. 6}
[ST, July 29, 1880 par. 7]          Perfect order characterizes all the movements of the angels of God. We are in the world as the children of Israel were in the wilderness, to be fitted for the heavenly Canaan, and the society of holy angels. We should carry out as far as possible in our families and in the church the order and harmony of Heaven. Angels of God often turn away in grief from those who excuse disorder and confusion as very trivial matters; they are not authorized to bless such. All who desire and expect the co-operation of the heavenly messengers must work in unison with them. Satan understands that success will only attend unity of action. He well knows that independence, self-exaltation, and pride caused him to lose paradise, and he is constantly tempting others to rebel against order and discipline that they may share his fate.  {ST, July 29, 1880 par. 7}
[ST, July 29, 1880 par. 8]          The delay of the Israelites at Sinai was a necessary part of their discipline. The millions of people had started out from Egypt with enthusiastic hopes and eager expectations of marching direct into the land of their promised inheritance. But instead of this they were compelled to wander up and down in the barren wilderness with no prospect of making a home. This was the result of their own course of disobedience, which placed them in a position where God could not establish them in the promised land. If they carried their murmurings and jealousy into the land with them, they would degenerate as a people, and become more offensive to God than those whom he would drive out before them; for just in proportion as they had received light, and God had manifested his marvelous power to them, would be their sin in distrust and rebellion.  {ST, July 29, 1880 par. 8}
[ST, July 29, 1880 par. 9]          The Levites were specially honored of God to bear responsibilities, because they had not been swerved from their allegiance to him, and had not united with the others of Israel in worshiping the golden calf. Although it was painful for them to bear the sword against their brethren and kinsmen, they had been faithful and true to execute all the commands of God in punishing with death those who persisted in justifying their apostasy and idolatry.  {ST, July 29, 1880 par. 9}
[ST, July 29, 1880 par. 10]          When the signal was given for the encampment to move from their home at Sinai, to many it was a welcome sound. While engaged in building the sanctuary, their busy activities had served to keep them contented; but that work being accomplished, inactivity was becoming wearisome. Even the toils of their journeying were more welcome to them than to have nothing to do. But while some desired the change, many were loth to leave the place. They had encamped so long in that vicinity that it had become their home. They had learned to love to look upon the sacred mount upon whose hoary peaks and barren ridges the grand and awful glory of God had so often been displayed. The scene seemed to be engraven upon the tablets of their hearts. With many the place was so closely associated with the presence of God and holy angels that it seemed too sacred to leave thoughtlessly or even gladly.  {ST, July 29, 1880 par. 10}
[ST, July 29, 1880 par. 11]          These granite walls had been lifted that God might here gather to himself a people apart and separate from every other nation, to repeat to them his holy law. And now they were about to take up their line of march, they knew not whither. All eyes were turned anxiously toward the pillar of cloud, to see in what direction it was moving. And when it started in an easterly direction, where were presented only the mountain masses huddled together black and barren, some became sad, others dissatisfied and gloomy. But at the proper signal from the trumpeters, the entire camp set forward, each tribe occupying the exact position specified by the Lord, and bearing the standard of their father's house.                                                                   -    {ST, July 29, 1880 par. 11}
[ST, August 12, 1880 par. 1]       August 12, 1880 The Burning at Taberah.  -  By Mrs. E. G. White  -         After traveling three days from Sinai into the wilderness, complaints began to be made by those in the uttermost parts of the camp who had not fully united their interest with the body, but who were continually watching to find something to condemn in those willing to bear the responsibilities and burdens of the people. These complainers were not pleased with the course of their march, and were constantly murmuring about the way in which Moses was leading them, notwithstanding they knew that he was following only where the pillar of cloud lead the way. Some also felt that they ought to have a leading position, while others complained of marching so long in the wilderness.  {ST, August 12, 1880 par. 1}
[ST, August 12, 1880 par. 2]          God continued to feed them with the bread rained from heaven; but they were not satisfied. Their depraved appetite craved flesh-meat, which God in his wisdom had withheld, in a great measure, from them. "And the mixed multitude that was among them fell a lusting; and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away; there is nothing at all, besides this manna, before our eyes." They became weary of the food provided for them by angels. Yet they knew it was just the food God wished them to have, and that it was healthful for them and their children. Notwithstanding their hardships in the wilderness, there was not a feeble one in all their tribes.  {ST, August 12, 1880 par. 2}
[ST, August 12, 1880 par. 3]          Satan, the author of disease and misery, will approach God's people where he can have the greatest success. He has controlled the appetite in a great measure from the time of his successful experiment with Eve, in leading her to eat the forbidden fruit. He came with his temptations first to the mixed multitude, the believing Egyptians, and stirred them up to seditious murmurings.  {ST, August 12, 1880 par. 3}
[ST, August 12, 1880 par. 4]          These murmurings would soon have leavened the entire camp, had not the wrath of God in fire from Heaven flashed like lightning from the cloudy pillar and consumed those who were the instigators of the trouble. Yet this, instead of humbling them, seemed only to increase their murmurings. When Moses heard the people weeping in the door of their tents, and complaining throughout their families, he was greatly distressed.  {ST, August 12, 1880 par. 4}
[ST, August 12, 1880 par. 5]          Here Moses, himself, came very near distrusting the Lord. Even in his perfect physical strength and vigorous intellect he was staggering under the weight of responsibility, made so much heavier by the wicked complaints of the people. The burden seemed almost insupportable. Did not Moses at this time regret that he had not consented to have Israel destroyed, and himself made a great nation? Such temptations troubled him. It grieved him sorely to have them direct their complaints against him, as if every supposed deprivation was chargeable to him. And this was the very people for whom he had prayed that his name might be blotted out of the book of life rather than that they should be destroyed. He had imperiled all for them, and here was their response. His heart sunk within him; but he turned to the only One who could help him in his trouble. His was a prayer which was almost a complaint. "Wherefore hast thou afflicted thy servant? and wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me?" "Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh that we may eat. I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favor in thy sight; and let me not see my wretchedness."  {ST, August 12, 1880 par. 5}
[ST, August 12, 1880 par. 6]          This prayer does not do honor to Moses, who had seen so much of the power of God. The burdens of care had overtaxed him. He could have borne them all had the people stood by him; but he knew that their perverseness would only be quelled by the display of God's wrath, and he preferred death rather than to see Israel disgraced and their enemies triumph. The Lord heard the prayer of his servant, and the answer came, strong and positive, directing him to gather before him seventy men, whom he knew to be elders in Israel,--men not only advanced in years, but possessing dignity, sound judgment, and experience, and who were qualified to be judges or officers. "And bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there; and I will take of the Spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone."  {ST, August 12, 1880 par. 6}
[ST, August 12, 1880 par. 7]         The Lord allowed Moses to choose for himself the men whom he knew could be the best helpers. These men had shown faithfulness and order in their position as officers and elders, and now they were chosen to bear higher responsibilities. They were to be authority to check the violence of the people and quell any insurrection that might arise. But had Moses shown simple trust and confidence in God, corresponding to his great goodness and mercy, these men would not have been chosen. Serious trouble would eventually result from their enlarged authority. God would have guarded his servant continually, and strengthened him in every emergency, had he relied fully upon him. Moses was not excusable in so nearly imitating the people in murmuring against God. He magnified his burdens and services, when the Lord was really the worker, and he only the instrument. Poor, weak human nature, how little is it to be trusted!  {ST, August 12, 1880 par. 7}
[ST, August 12, 1880 par. 8]          Moses was commanded to prepare the people for what God was about to do for them:" Sanctify yourselves against tomorrow, and ye shall eat flesh; for ye have wept in the ears of the Lord saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the Lord will give you flesh, and ye shall eat. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; but even a whole month, until it come out at your nostrils, and it be loathsome unto you, because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt?"  {ST, August 12, 1880 par. 8}
[ST, August 12, 1880 par. 9]         Once before, when they received the manna just before they reached Sinai, the Lord had answered their clamors for flesh-meat. They ate of it only one day, however, and then it was withheld because it was not the best article of food for them. Their murmurings now reflected upon the wisdom of God, as though he did not know just what they needed while travelling in the wilderness. The enemy perverted their imagination. The Egyptians who left Egypt with the Hebrews were accustomed to rich food and flesh-meats, and they were the first to complain. The food of the Israelites in Egypt was generally of the cheapest quality, but hard labor and a keen appetite made it palatable.  {ST, August 12, 1880 par. 9}
[ST, August 12, 1880 par. 10]          In response to the statement of the Lord that the people should have flesh to eat, Moses said, "The people among whom I am are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them?" These words expressed a manifest distrust, for which the Lord reproved him saying, "Is the Lord's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not." He who could divide the Red Sea, binding the waters like a wall on either side while Israel passed through on dry land, and could rain bread from Heaven, and bring water out of the flinty rock, could provide meat to supply the host of Israel.  {ST, August 12, 1880 par. 10}
[ST, August 12, 1880 par. 11]          "And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a cloud, and spake unto him, and took of the Spirit that was upon him, and gave it unto the seventy elders; and it came to pass, that, when the Spirit rested upon them, they prophesied, and did not cease." These persons were endowed with the Spirit of the Lord in a similar manner as were the disciples on the day of pentecost. They foretold the work and mission of Christ, and by their wisdom and fluency of speech evidenced to all men that the power of God was upon them. The Lord saw fit to thus prepare them for their work, and honor them in the presence of the congregation, that confidence should be established in them as men chosen of God to unite their authority with that of Moses in his arduous work of restraining and governing the people during their sojourn in the wilderness.  {ST, August 12, 1880 par. 11}
[ST, August 12, 1880 par. 12]         There were two of the seventy chosen who went not out to the tabernacle. They were not rebellious, but they felt unworthy of serving in such a high and responsible position. But when the Spirit of the Lord rested upon the elders about the tabernacle, it fell also upon them, and they prophesied, speaking words of wisdom and eloquence. Then a young man ran to Moses and told him how two men were prophesying in the camp; and Joshua, being jealous for Moses, appealed to him to command them to be silent. But Moses, free from all jealousy, replied, "Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them."  {ST, August 12, 1880 par. 12}
[ST, August 12, 1880 par. 13]          "And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. And the people stood up all that day, and all that night, and all the next day, and they gathered the quails; he that gathered least gathered ten homers; and they spread them all abroad for themselves round about the camp. And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague."  {ST, August 12, 1880 par. 13}
[ST, August 12, 1880 par. 14]          In this instance the Lord gave the people that which was not for their highest good, because they would have it. They would not submit to receive from the Lord only those things which would prove a benefit to them, but gave themselves up to seditious murmurings against Moses, and against the Lord. God gave them flesh-meats, as they desired, and they suffered the results of gratifying their lustful appetites. Burning fevers cut down very large numbers of the people. Those who had been the most guilty in their murmurings, were slain as soon as they tasted the meat for which they had lusted. Had they received with gratitude the food which God selected for them, of which they could eat freely without injury, they might have retained the divine favor, and they would have escaped the terrible results of their rebellious murmurings.  {ST, August 12, 1880 par. 14}
[ST, August 19, 1880 par. 1]      August 19, 1880 The Sin of Miriam and Aaron.  -  By Mrs. E. G. White.  -         When it was known in the camp of Israel that seventy elders had been chosen to assist Moses in the government of the people, Aaron and Miriam became jealous because they had not been consulted in the matter. They had not felt reconciled to the act of Moses in so readily receiving the counsel of Jethro, his father-in-law. They feared that his influence over Moses was greater than theirs. And now, seventy elders had been chosen without consulting with them; and as they had never themselves felt the responsibility and burdens which Moses had borne for the people, they did not see any real necessity for the help of the seventy elders. "And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord heard it."  {ST, August 19, 1880 par. 1}
[ST, August 19, 1880 par. 2]          Aaron and Miriam thought that, as they had been chosen to aid Moses, they bore the burden of the work as well as he. And as the Lord had spoken by them, as well as by their brother, why should he complain of such heavy burdens as to need seventy of the judges and elders appointed to the work of aiding him. Moses realized his weakness. He felt the importance of the great work committed to him, as no other man had ever felt it. Aaron had shown his weakness by yielding to the clamors of the people, and making a molten calf, in the absence of their leader. But God had ever been Moses' counselor.  {ST, August 19, 1880 par. 2}
[ST, August 19, 1880 par. 3]          As Miriam became jealous of Moses, she was disposed to find fault with the events of his life which God had especially overruled. She complained of her brother because he had married an Ethiopian woman, instead of taking a wife from among the Hebrews. The wife of Moses was not black, but her complexion was somewhat darker than that of the Israelites. She was of a timid disposition, tender-hearted, and was greatly affected upon witnessing suffering. This was the reason why Moses had consented that she should return to Midian instead of accompanying him to Egypt, that she might not witness the terrific plagues which the Lord was to bring upon the Egyptians. After she met her husband in the wilderness, she saw that his burdens and anxieties were wearing away his strength, and in her distress she acquainted her father with the matter. Jethro had marked that the care of all the people was upon Moses, and therefore he counseled him to look after the religious interests of the Hebrew host, while worthy men, free from covetousness, should be selected to attend to the secular concerns of the people.  {ST, August 19, 1880 par. 3}
[ST, August 19, 1880 par. 4]          As Miriam began to cherish a spirit of jealousy and faultfinding, she imagined that Aaron and herself had been neglected, and that Moses' wife was the cause--that she had so influenced the mind of her husband that he did not consult them in important matters as much as formerly.  {ST, August 19, 1880 par. 4}
[ST, August 19, 1880 par. 5]          The Lord heard the words of murmuring against his faithful servant, and he was displeased; for Moses was very meek, above all men that dwelt upon the earth. And God called suddenly to Miriam and Aaron and Moses, and bade them come out to the tabernacle of the congregation. And God spoke to Miriam and Aaron from out of the cloud. "Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore, then, were ye not afraid to speak against my servant Moses? And the anger of the Lord was kindled against them, and he departed." And Miriam became leprous, white as snow; and Aaron besought Moses that he would not lay the sin to their charge, wherein they had done grievously and sinned. He prayed that Miriam might not be as one dead, and Moses cried unto the Lord for her, and she was healed. She was, however, shut out of the camp seven days, and the people journeyed not till she was brought in again.  {ST, August 19, 1880 par. 5}
[ST, August 19, 1880 par. 6]          The cloud was removed from the tabernacle because the wrath of God rested upon Miriam, and it did not return until she was removed out of the camp. God had chosen Moses, and put his Spirit upon him; and by her murmurings against God's chosen servant, Miriam was guilty of irreverence, not only to Moses but toward God who had called him. Aaron might have prevented the evil if he had presented before Miriam the sinfulness of her course. But instead of this he listened to her words of complaint, and shared in her spirit of jealousy. The murmurings of Miriam and Aaron, and the signal manifestation of God's displeasure that followed, are left upon record as a rebuke to all who will yield to jealousy, and complain of these upon whom God lays the burden of his work.  {ST, August 19, 1880 par. 6}
[ST, August 19, 1880 par. 7]          Contention among God's people is offensive in his sight. In union and harmony alone is there strength. Pride, selfishness, envy, and jealousy originated with Satan, and lost for him his Eden home. He now urges his temptations upon the followers of Christ, and the most frivolous pretense excites a prejudice and jealousy which is as cruel as the grave. Jesus is enshrouded in light unapproachable, independent in his working, and righteous in his judgments, and yet he taketh cognizance of all the actions of the children of men. No secret act of wrong is passed by unnoticed, and no deed of righteousness is forgotten,--all are recorded in the Ledger of Heaven.  {ST, August 19, 1880 par. 7}
[ST, August 19, 1880 par. 8]          Would that every heart could be impressed with the exceeding sinfulness of cherishing suspicion and jealousy against those whom the Lord loves. He is ever ready to take the part of all those who are made to suffer unjustly. Over all his servants his hand is ever spread as a buckler. No man can wound his chosen without wounding the hand of the Lord. Although he may long bear with the perversity of man, and not punish his unjust course, yet he has said that he would remember their wrongs, and punish them; for his hand bears the sword of justice.  {ST, August 19, 1880 par. 8}
[ST, August 26, 1880 par. 1]       August 26, 1880 The Twelve Spies.  -  By Mrs. E. G. White.  -         Eleven days after leaving Mount Horeb, the Hebrew hosts encamped at Kadesh, in the wilderness of Paran, which was not far from the borders of the promised land. Here the Lord told Moses to send men to search the land of Canaan, directing that one of the rulers of each tribe should be selected for this purpose. Moses did as the Lord had said, and sent up twelve men to search the land. He bade them go and see the country, what it was, its situation, and natural advantages; and the people that dwelt therein, whether they were strong or weak, few or many; also to observe the nature of the soil and its productiveness and to bring of the fruit of the land.  {ST, August 26, 1880 par. 1}
[ST, August 26, 1880 par. 2]          After an absence of forty days they returned from their search, and all the congregation of Israel assembled to listen to their report. All agreed that it was a good land, a land flowing with milk and honey; and as evidence, they exhibited specimens of the rich fruit of the country. It was in the time of ripe grapes, and they had brought a cluster of grapes so large that it was carried between two men. They had also brought of the figs and pomegranates which grew there in abundance. But after describing the beauty and fertility of the land, all but two of the spies spoke of the difficulties and dangers that lay before the Israelites should they undertake the conquest of Canaan. They enumerated the powerful nations located in various parts of the country, and said that the cities were walled and very great, and the people who dwelt therein were strong, and it would be impossible to conquer them. They also stated that they had seen giants, the sons of Anak, there, and it was useless to think of possessing the land.  {ST, August 26, 1880 par. 2}
[ST, August 26, 1880 par. 3]          As the people listened to this discouraging report, they gave expression to their feelings of disappointment, in reproaches, and bitter mourning. They did not wait, and reflect, and reason that God, who had brought them out thus far, would certainly give them the land. They left God out of the question, and acted as though, in the taking of the city of Jericho, the key to the land of Canaan, they must depend solely on the power of arms. God had declared that he would give them the country, and they should have fully trusted him to fulfill his word. But their unsubdued hearts were not in harmony with his plans. They did not call to mind how wonderfully he had wrought in their behalf, bringing them out of their Egyptian bondage, cutting a path for them through the waters of the sea, and destroying the pursuing host of Pharaoh.  {ST, August 26, 1880 par. 3}
[ST, August 26, 1880 par. 4]          In their unbelief they limited the work of God, and distrusted the hand that had hitherto safely guided them. In this instance they repeated their former error of murmuring against Moses and Aaron. "This, then, is the end of all our high hopes," they said. "This is the land we have traveled all the way from Egypt to possess." They accused their leaders of bringing trouble upon Israel, and again charged them with deceiving and leading their people astray.  {ST, August 26, 1880 par. 4}
[ST, August 26, 1880 par. 5]          Moses and Aaron lay prostrate before God, their faces in the dust. Caleb and Joshua, the two who, of all the twelve spies, trusted in the word of God, rent their clothes in distress, when they perceived that these unfavorable reports had discouraged the whole congregation. They endeavored to reason with them, but the people were filled with madness and disappointment, and refused to listen. Finally, Caleb urged his way to the front, and his clear, ringing voice was heard above all the clamor of the multitude. He opposed the cowardly views of his fellow-spies, which had weakened the faith and courage of all Israel. He commanded the attention of the people, and they hushed their complaints for a moment to listen to him. He spoke of the land he had visited. Said he, "Let us go up at once; for we are well able to overcome it." But as he spoke, the unfaithful spies interrupted him, crying out, "We be not able to go up against this people, for they are stronger than we!"  {ST, August 26, 1880 par. 5}
[ST, August 26, 1880 par. 6]          These men, starting upon a wrong course, set their hearts against God, against Moses and Aaron, and against Caleb and Joshua. Every step they advanced in this wrong direction made them firmer in their design to discourage all attempts to possess the land of Canaan. They distorted the truth in order to carry their baneful influence. They represented the climate as being unhealthful, and all the people of giant stature. Said they, "And there we saw the giants, the sons of Anak, which come of the giants, and we were in our own sight as grasshoppers, and so were in their sight."  {ST, August 26, 1880 par. 6}
[ST, August 26, 1880 par. 7]          This was not only an evil, but a lying report. It was contradictory; for if the land was unhealthy and "had eaten up the inhabitants," how was it that they attained to such massive proportions? When men yield their hearts to unbelief, there are no bounds to the advance they will make in evil. Few realize, when they start upon this dangerous course, the length that Satan will lead them.  {ST, August 26, 1880 par. 7}
[ST, August 26, 1880 par. 8]          The evil report had a terrible effect upon the people. They bitterly reproached Moses and Aaron. Some groaned and wailed, saying, "Would God that we had died in the land of Egypt! or, Would God we had died in the wilderness!" Then their feelings rose against the Lord, they wept and mourned, saying, "Wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? Were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt."  {ST, August 26, 1880 par. 8}
[ST, August 26, 1880 par. 9]          Thus they manifested their disrespect for God and for the leaders he had appointed to conduct them. They did not ask the Lord what they should do, but said, "Let us make a captain." They took matters into their own hands, feeling themselves competent to manage their affairs without divine aid. They accused not only Moses, but God himself, of deception, in promising a land which they were not able to possess. They actually went so far as to appoint one of their number as a captain, to lead them back to the land of their suffering and bondage, from which God had delivered them with the strong arm of omnipotence.  {ST, August 26, 1880 par. 9}
[ST, August 26, 1880 par. 10]          Moses and Aaron still remained prostrate before God in the presence of all the assembly, silently imploring divine mercy for rebellious Israel. Their distress was too deep for words. Again Caleb and Joshua press to the front, and the voice of Caleb once more rises in sorrowful earnestness above the complaints of the congregation:--  {ST, August 26, 1880 par. 10}
[ST, August 26, 1880 par. 11]          "The land which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land that floweth with milk and honey; only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us. Their defense is departed from them, and the Lord is with us. Fear them not."  {ST, August 26, 1880 par. 11}
[ST, August 26, 1880 par. 12]          The Canaanites had filled up the measure of their iniquity, and the Lord would no longer bear with them. His defense being removed from them, they would fall an easy prey to the Hebrews. They were not prepared for battle, for they felt so strong that they deceived themselves with the idea that no army was formidable enough to prevail against them. Caleb reminded the people that by the covenant of God the land was insured to Israel. But their hearts were filled with madness, and they would hear no more. If only the two men had brought the evil report, and all the ten had encouraged them to possess the land in the name of the Lord, they would still have taken the advice of the two in preference to the ten, because of their wicked unbelief.  {ST, August 26, 1880 par. 12}
[ST, August 26, 1880 par. 13]          But there were only two advocating the right, while ten were in open rebellion against their leaders and against God. The greatest excitement now raged among the people, their worst passions were aroused, and they refused to listen to reason. The ten unfaithful spies join them in their denunciations of Caleb and Joshua, and the cry is raised to stone them. The insane mob seize missiles with which to slay those faithful men. They rush forward with yells of madness, when, lo! the stones drop from their hands, a hush falls upon them, and they shake with terror. God has interposed to check their rash design. The glory of his presence, like a flame of light, illuminates the tabernacle. All the congregation behold the signal of the Lord. A mightier one than they, had revealed himself, and not one dared continue his resistance. Every murmurer was silenced. The spies who had brought the evil report, crouched terror-stricken, and with bated breath sought their tents. Moses now arose from his humiliating position and entered the tabernacle, to commune with God. There the Lord proposed to immediately destroy this rebellious people, and he desired to make of Moses a greater nation than Israel. But the meek leader of his people would not consent to this proposition. "And Moses said unto the Lord, Then the Egyptians shall hear it, for thou broughtest up this people in thy might from among them; and they will tell it to the inhabitants of this land, for they have heard that thou, Lord, art among this people, that thou, Lord, art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by daytime in a pillar of cloud, and in a pillar of fire by night. Now, if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, "Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness."  {ST, August 26, 1880 par. 13}
[ST, August 26, 1880 par. 14]          Thus did this chosen servant of God again manifest his love for the people, and his zeal for the honor of his Master. Instead of being angry with his importunity, the Lord granted his petition, and said: "I have pardoned according to thy word. But as truly as I live, all the earth shall be filled with the glory of the Lord." Here he refers to the time when the saints of God shall dwell upon the earth made new, and purified and cleansed from every defilement of sin.                          (Concluded next number.)  {ST, August 26, 1880 par. 14}
[ST, September 2, 1880 par. 1]       September 2, 1880 The Twelve Spies.  -  By Mrs. E. G. White.  -  (Concluded.)         The proposition to send men to search the land was first made by the people. But as it pleased Moses, he presented the matter before the Lord and obtained his consent for them to go. The result was, disaster and destruction. Had they waited for the Lord to say "Go forward," and followed the divine Leader, they would have seen the majesty and glory of God as verily as they saw it forty years afterward. The Lord often permits men to have their own way, to teach them that the way he marks out is the only safe path for them to follow.  {ST, September 2, 1880 par. 1}
[ST, September 2, 1880 par. 2]          All Israel were suffering under the frown of God. He could not work for them while their hearts were filled with bitter murmurings, for they were in no fit state to appreciate anything that he would do for them. The manifestation of his power in their behalf against their enemies would only fill them with pride and self-importance. They would not sanctify the Lord in their hearts, and give him the glory. Therefore he mercifully turned their course backward. They were to be enclosed in the wilderness, and to see neither city nor town for forty years, until those who were continually murmuring should die.  {ST, September 2, 1880 par. 2}
[ST, September 2, 1880 par. 3]          When Moses made known to the people the divine decision, their recent madness and insane rage turned to the most bitter regrets and lamentations. They knew that this punishment was merited. The ten unfaithful spies had perished before their eyes, their doom signifying the destruction of all in their ranks above twenty years of age. Their unbelief and rebellion had cost them all.  {ST, September 2, 1880 par. 3}
[ST, September 2, 1880 par. 4]          At this time even, had they shown true and sincere repentance, God might have given them another trial, as he did the ancient Ninevites; but instead of this they sank down in utter despondency. They knew that God was in earnest with them. They passed a sleepless night, but with the morning came a hope. They determined to redeem their cowardice. They would not look toward the wilderness, or the Red Sea, but they would equip themselves for war, and would seize the land and possess it by their might, peradventure their works might be accepted of God. They confessed saying, "We have sinned against the Lord, we will go up and fight, according to all that the Lord our God commanded us." Here again their transgressions had turned their light into darkness. The Lord had never told them "to go up and fight." He did not design that they should gain the land of promise by warfare, but through submission and unqualified obedience to his commands.  {ST, September 2, 1880 par. 4}
[ST, September 2, 1880 par. 5]          Those who so recently were complaining at the purposes of God because they thought that they were to run some risks in warfare, were now fully determined to carry out their own will at all hazards. Thus it is with human nature. There is nothing rash or inconsistent that a person will not be tempted to do when his heart is raging in rebellion against the will of God, as though weak and feeble man could overthrow the purposes of Jehovah.  {ST, September 2, 1880 par. 5}
[ST, September 2, 1880 par. 6]          These strong-minded men were prepared for the conflict in their own estimation, but they were sadly deficient in the sight of God and his sorrowful servants. When God directed them to go up and take Jericho, he promised to go with them. The ark containing his law was to be a symbol of himself. Moses and Aaron, his appointed leaders, were to conduct the expedition under his watchful direction. With such supervision, no harm could have come to them. But now, contrary to the command of God, and the solemn prohibition of their leaders, without the ark of God and without Moses, they march out to meet the armies of the enemy, a tumultuous, disorganized company. While Aaron sounds the trumpet of alarm, Moses hastens after them, and says: "Wherefore now do you transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you, that ye be not smitten before your enemies; for the Amalekites and Canaanites are there before you, and ye shall fall by the sword."  {ST, September 2, 1880 par. 6}
[ST, September 2, 1880 par. 7]          During the time consumed by the Israelites in their wicked insubordination, the inhabitants of the land had become alarmed, and had prepared for battle. Having heard so much in regard to the wonderful works of God for his people Israel, they made most thorough preparations to defend their cities.  {ST, September 2, 1880 par. 7}
[ST, September 2, 1880 par. 8]          As Israel presumed to disregard the voice of God and man, they had no leader, but rushed impetuously away from the warning voice of Moses. On they pushed in confusion. No prayer was offered now that God would give them the victory, for he had expressly forbidden them to go up. Their numbers were immense, and they determined to make a fierce attack upon the very men whom they had refused to meet, with Moses as leader, and God as their defense. Hatred against the Lord and his pronounced judgments burned in the hearts of these men of war.  {ST, September 2, 1880 par. 8}
[ST, September 2, 1880 par. 9]          But their might of numbers was of no advantage, for their foe was reached only through rocky passages. The Israelites were wearied with their furious march, while their enemies were fresh, and had chosen high ground from which they hurled rocks down upon the supposed invaders. In their desperation they made many efforts, but could accomplish nothing, and after many of them were slain, the remainder turned and fled. Moses thus describes their defeat: "And the Amorites which dwelt in that mountain, came out against you and chased you, as bees do, and destroyed you in Seir, even unto Hormah, and ye returned and wept before the Lord; but the Lord would not hearken to your voice, nor give ear unto you." This last defiant act had sealed their fate. This shows us that there is danger of our presuming upon the mercy of God until mercy is turned to retributive justice. There is a limit to the mercy and long-forbearance of God. If the professed people of God in this age refuse to heed his express commands and warnings, they will be in no more favored position than was ancient Israel, when God, their salvation and defense, departed from them.  {ST, September 2, 1880 par. 9}
[ST, September 9, 1880 par. 1]       September 9, 1880 The Great Rebellion.  -  By Mrs. E. G. White.  -         The terrible judgments of God visited upon the Israelites served to restrain for a time the spirit of murmuring and insubordination, but it was not destroyed, and erelong, as the hosts of Israel turned their faces toward the wilderness, this spirit again appeared. The former rebellions had been mere popular tumults, the result of the sudden impulses of the excited multitude. But now a regular conspiracy was formed, the fruit of a determined purpose to overthrow the authority of the leaders appointed by God himself.  {ST, September 9, 1880 par. 1}
[ST, September 9, 1880 par. 2]          Korah, the leading spirit in this movement, was of the tribe of Levi, and was a man of ability and influence in the congregation. He had for some time cherished a feeling of dissatisfaction, and had been secretly at work against Moses, though he had not ventured to any open act of rebellion. But He who reads the secrets of all hearts had marked the purpose of this ambitious and designing man, and had not left his people without warning and instruction in regard to their duty.  {ST, September 9, 1880 par. 2}
[ST, September 9, 1880 par. 3]         They had seen the wrath of God visited upon Miriam because of her jealousy and complaints against his chosen servant, Moses. The Lord had told them that Moses was greater than a prophet, for God had revealed himself to Moses in a more direct manner than to a prophet. "With him will I speak mouth to mouth." "Wherefore, then," he added, "were ye not afraid to speak against my servant Moses?" These instructions were not intended for Aaron and Miriam alone, but for all the congregation of Israel.  {ST, September 9, 1880 par. 3}
[ST, September 9, 1880 par. 4]          God himself had called Moses to the position of governor of that people, and had intrusted to Aaron and his sons the sacred and responsible office of the priesthood. Korah determined that this order should be changed, that he might be raised to the dignity of the priesthood. To insure the accomplishment of his purpose, he induced Dathan and Abiram, of the tribe of Reuben, to join him in his rebellion. They reasoned that being descendants from the eldest son of Jacob, the chief authority, which Moses had usurped, belonged to them; and with Korah they determined to obtain the office of the priesthood.  {ST, September 9, 1880 par. 4}
[ST, September 9, 1880 par. 5]          As the Heaven-appointed, visible leader of the Israelites, Moses had been connected with that people through scenes of peril, and had borne with their discontent, their jealousies, and murmurings, without retaliation, or seeking to be released from his trying position. When the Hebrews were brought into scenes of difficulty or danger, instead of trusting in God, who had done wondrous things for them, they murmured against Moses. The Son of God was the leader of the Israelites, although invisible to the congregation. His presence went before them, and conducted all their travels, while Moses was their visible leader, receiving his directions from the angel, who was Christ himself.  {ST, September 9, 1880 par. 5}
[ST, September 9, 1880 par. 6]          When the armies of Israel prospered, they took all the glory to themselves. When they were tested and proved by hunger, or warfare, they charged all their hardships to Moses. The power of God which was manifested in a remarkable manner in their deliverance from Egypt, and seen from time to time all through their journeyings, should have inspired them with faith, and forever closed their mouths against one expression of ingratitude. But the least apprehension of want, the least fear of danger from any cause, overbalanced the benefits in their favor, and caused them to overlook the blessings received in their times of greatest danger. The judgments visited upon them for their sin in worshiping the golden calf, should have made so deep an impression upon their minds as never to be effaced. But, although the marks of God's displeasure were fresh before them in their broken ranks and missing numbers because of their repeated offenses against the Angel who was leading them, they did not take these lessons to their hearts, and by faithful obedience redeem their past failure, and again they were overcome by the temptations of Satan. The best efforts of the meekest man upon the earth could not quell their insubordination. The unselfish interest of Moses was rewarded with jealousy, suspicion, and calumny. His humble shepherd's life was far more peaceful and happy than his present position as pastor of that vast congregation of turbulent spirits. Their unreasonable jealousies were more difficult to manage than the fierce wolves of the wilderness. Moses dared not choose his own course and do as best pleased himself. He had left his shepherd's crook at God's express command, and in its place had been given him a rod of power. He dared not lay down this scepter and resign his position, till God should dismiss him.  {ST, September 9, 1880 par. 6}
[ST, September 9, 1880 par. 7]          Korah, Dathan, and Abiram, were men who, by God's appointment, had been intrusted with special honors. They had been of the number who went up with Moses into the mount, and beheld the glory of God. They saw the glorious light which covered the divine form of Jesus Christ. The bottom of this cloud was in appearance "like the paved work of a sapphire stone, and as it were the body of Heaven in its clearness." These men were in the presence of the glory of the Lord, and did eat and drink without being destroyed by the purity and unsurpassed glory that was reflected upon them. But a change had come. A temptation, slight at first, had been harbored, and had strengthened as it was encouraged, until the imagination was controlled by the power of Satan. These men upon the most frivolous pretense ventured upon their work of disaffection. They first whispered their doubts to each other, and then to the leading men of Israel, professing to have great interest in the prosperity of the people. Their words were received so readily by many minds that they ventured still farther, and at last these deluded souls really thought that they had a zeal for the Lord in this matter. A little leaven of distrust, and of dissension, envy, and jealousy, was leavening the camp of Israel.  {ST, September 9, 1880 par. 7}
[ST, September 9, 1880 par. 8]          Korah, Dathan, and Abiram first commenced their cruel work upon the men to whom God had intrusted sacred responsibilities. They were successful in alienating two hundred and fifty princes, famous in the congregation, men of renown. With these strong and influential men in their cause, they felt sure of making a radical change in the order of things. They thought they could transform the government of Israel, and greatly improve the administration of Moses and Aaron.  {ST, September 9, 1880 par. 8}
[ST, September 9, 1880 par. 9]          God had honored the Levites to do service in the tabernacle, because they took no part in making and worshiping the golden calf, and because of their faithfulness in executing the divine judgment upon the idolaters. To the Levites was assigned the office of erecting the tabernacle, and encamping around it, while the hosts of Israel pitched their tents at a distance from the sacred building. And when they journeyed, the Levites took down the tabernacle, and bore it, and the ark, and all the other articles of furniture. Because God thus honored the Levites, they became ambitious for still higher office, that they might obtain greater influence with the congregation. "And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?"  {ST, September 9, 1880 par. 9}
[ST, September 9, 1880 par. 10]          There is nothing which will please the people better than to be praised and flattered when they are in wrong and darkness, and deserve reproof. Korah gained the attention of the people, and next their sympathies, by representing Moses as an overbearing leader. He said that Moses was too harsh, too exacting, and dictatorial, and that he reproved the people as though they were sinners, when they were a holy people, and the Lord was among them. Korah rehearsed the incidents in their experience in their travels through the wilderness, where they had been brought into strait places, and where many of them had died because of murmuring and disobedience, and with their perverted senses they thought they saw very clearly that all their trouble might have been saved if Moses had pursued a different course. He was too unyielding, too exacting, and they decided that all their disasters in the wilderness were chargeable to Moses. Korah, the leading spirit, professed great wisdom in discerning the true reason for their trials and affliction.  {ST, September 9, 1880 par. 10}
[ST, September 9, 1880 par. 11]          In this work of disaffection there was greater harmony and union between these discordant elements, in their views and feelings, than had ever been known to exist before. Korah's success in gaining the larger part of the congregation of Israel on his side, led him to feel confident that he was wise and correct in judgment, and that Moses was indeed usurping authority that threatened the prosperity and salvation of Israel. He claimed that God had opened the matter to him, and laid upon him the burden of changing the government of Israel before it was too late. He stated that the congregation was not at fault; they were righteous. This great cry about the murmuring of the congregation bringing upon them the wrath of God was all a mistake. The people only wanted to have their rights; they wanted individual independence. As a sense of the self-sacrificing patience of Moses would force itself upon their memories, and as his disinterested efforts in their behalf while they were in the bondage of slavery, would come before them, their consciences would be somewhat disturbed. Some were not wholly with Korah in his views of Moses, and sought to speak in his behalf. The men, Korah, Dathan, and Abiram, must assign some reason before the people for Moses' doing as he had done in showing so great an interest from the first for the congregation of Israel. Their selfish minds, which had been debased as Satan's instruments, suggest that they have at last discovered the object of Moses' apparent interest. He had designed to keep them wandering in the wilderness until they all, or nearly all, should perish, and he should come into possession of their property.  {ST, September 9, 1880 par. 11}
[ST, September 9, 1880 par. 12]          Korah, Dathan, and Abiram, and the two hundred and fifty princes who had joined them, first became jealous, then envious, and next rebellious. They had talked in regard to Moses' position as ruler of the people, until they imagined that it was a very enviable one, which any of them could fill as well as Moses. And they gave themselves up to discontent until they really deceived themselves and one another, in thinking that Moses and Aaron had placed themselves in the position which they occupied. They said that Moses and Aaron exalted themselves above the congregation of the Lord, in taking upon them the priesthood and government, and that this office should not be conferred on their house alone; it was sufficient for them if they were on a level with their brethren; for they were no more holy than the people, who were equally favored with God's peculiar presence and protection.  {ST, September 9, 1880 par. 12}
[ST, September 9, 1880 par. 13]          As Moses listened to the words of Korah, he was filled with anguish. He had not suspected the depth or breadth of the plot these men had laid, and without answering them a word he fell upon his face and offered a humble, silent appeal to God for help. He arose, braced for duty, and strengthened for trial. The law was very explicit that only those who had in a most solemn manner been ordained to the office, could minister as priest before the Lord. Nadab and Abihu, having unfitted themselves for this sacred work by the use of wine, were immediately destroyed. "And he spake unto Korah and unto all his company, saying, Even tomorrow the Lord will show who are his, and who is holy; and will cause him to come near unto him, even him whom he hath chosen will he cause to come near unto him. This do: take your censers, Korah, and all his company; and put fire therein, and put incense in them before the Lord tomorrow; and it shall be that the man whom the Lord doth choose, he shall be holy; ye take too much upon you, ye sons of Levi. And Moses said unto Korah, Hear, I pray you, ye sons of Levi. Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And he hath brought thee near to him, and all thy brethren the sons of Levi with thee; and seek ye the priesthood also? For which cause both thou and all thy company are gathered together against the Lord; and what is Aaron, that ye murmur against him?" Aaron had assumed no office of himself; God had placed him in the sacred office.  {ST, September 9, 1880 par. 13}
[ST, September 9, 1880 par. 14]         Dathan and Abiram replied, "Is it a small thing that thou hast brought us up out of the land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? We will not come up."  {ST, September 9, 1880 par. 14}
[ST, September 9, 1880 par. 15]          They accused Moses of being the cause of their failure to enter the promised land. They said that God had not dealt with them thus. He had not said that they should die in the wilderness. Moses, not the Lord, had said this, and it was all arranged by Moses never to bring them to the land of Canaan. They said that he had led them from a land flowing with milk and honey. In their blind rebellion they forgot their sufferings in the land of Egypt, and the desolating plagues brought upon that land. They now accuse Moses of bringing them from a good land, to kill them in the wilderness, that he might be enriched with their possessions. They inquired of Moses in an insolent manner if he thought they would all submit to be led about like blind men as he pleased, sometimes toward Canaan, then back again toward the Red Sea and Egypt. These words they spoke before the congregation, and they utterly refused any longer to acknowledge the authority of Moses and Aaron.  {ST, September 9, 1880 par. 15}
[ST, September 9, 1880 par. 16]          Moses was greatly moved at these unjust accusations. In the presence of all the people he appealed to God as witness to the purity of his motives, and the integrity of his conduct, and implored the Lord to be his judge. The people in general were disaffected, and were influenced by the misrepresentations of Korah. "And Moses said unto Korah, Be thou and all thy company before the Lord, thou, and they, and Aaron, tomorrow; and take every man his censer, and in them, and bring ye before the Lord every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer. And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron."  {ST, September 9, 1880 par. 16}
[ST, September 9, 1880 par. 17]         Korah and his company, who aspired to the priesthood in their self-confidence, even ventured to take the censers and to stand in the door of the tabernacle with Moses. Korah had cherished his envy and rebellion until he was self-deceived, and he really thought the congregation were righteous, and that Moses was a tyrannical ruler. The people, flattered by their rebellious leaders, had been led to believe that all their troubles originated with Moses, who was continually reminding them of their sins. They thought that if Korah could lead them, and encourage them, and dwell upon their righteous acts instead of reminding them of their failures, they would have a very peaceful, prosperous journey, and he would without doubt lead them, not back and forward in the wilderness, but into the promised land.  {ST, September 9, 1880 par. 17}
[ST, September 9, 1880 par. 18]          Korah, in his presumptuous blindness, gathered all the congregation of Israel against Moses and Aaron "unto the door of the tabernacle of the congregation. And the glory of the Lord appeared unto all the congregation. And the Lord spake unto Moses and unto Aaron, saying, Separate yourselves from among this congregation, that I may consume them in a moment. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? And the Lord spake unto Moses, saying, Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit, then ye shall understand that these men have provoked the Lord."  {ST, September 9, 1880 par. 18}
[ST, September 9, 1880 par. 19]          As soon as Moses ceased speaking, the earth opened and swallowed them up, and their tents, and all that pertained unto them. They went down alive into the pit, and the earth closed over them, and they perished from among the congregation.  {ST, September 9, 1880 par. 19}
[ST, September 9, 1880 par. 20]          As the children of Israel heard the cry of the perishing ones, they fled to a great distance from them. They knew that they were in a measure guilty, for they had received the accusations against Moses and Aaron, and they were afraid that they should also perish with them. The judgment of God was not yet finished. A fire came from the cloud of glory and consumed the two hundred and fifty men that offered incense.  {ST, September 9, 1880 par. 20}
[ST, September 9, 1880 par. 21]          These were princes; that is, men generally of good judgment, and of influence in the congregation, men of renown. They were highly esteemed, and their judgment had often been sought in difficult matters. But they were affected by a wrong influence, and became envious, jealous, and rebellious. They perished not with Korah, Dathan, and Abiram, because they were not the first in rebellion. They were to see their end first, and have an opportunity of repenting of their crime. But they were not reconciled to the destruction of those wicked men, and the wrath of God came upon them, and destroyed them also.  {ST, September 9, 1880 par. 21}
[ST, September 9, 1880 par. 22]          "And the Lord spake unto Moses, saying, Speak unto Eleazar, the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar; for they offered them before the Lord, therefore they are hallowed; and they shall be a sign unto the children of Israel." And Eleazar did as the Lord commanded, and made a covering for the altar out of the brazen censers wherewith they that were burnt had offered incense, that it might be a memorial unto the children of Israel, that no stranger not of the seed Aaron, should offer incense before the Lord lest he be consumed as was Korah and his company.  {ST, September 9, 1880 par. 22}
[ST, September 16, 1880 par. 1]       September 16, 1880 The Great Rebellion; or, the  Conflict Ended.  -  By Mrs. E. G. White.  -         The sad history of Korah, Dathan, and Abiram, who led ancient Israel into rebellion, is recorded as a warning to the people of God until the close of time. "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come."  {ST, September 16, 1880 par. 1}
[ST, September 16, 1880 par. 2]          We learn from the sacred word that the people of God are still in danger from the devices of their archenemy. Satan stands ready to aim his shafts at the unguarded soul, and he will lead astray all who will give heed to his deceptions. Many who imagine that they have a sincere zeal for the honor of God, have permitted Satan to control their minds, and are accomplishing his purposes. Few understand the terrible power of prejudice, of envy and jealousy, when once they take possession of the soul.  {ST, September 16, 1880 par. 2}
[ST, September 16, 1880 par. 3]          The congregation of Israel had seen the earth open and the leaders in rebellion go down into its depths. Here the Lord gave his people an opportunity to see and to feel the sinfulness of their course. He gave the deceived ones overwhelming evidence that they were wrong, and that his servant Moses was right, and they should have been led to heartfelt repentance and confession. But reason and judgment had become perverted. All the congregation were, to a greater or less degree, affected with the prevailing jealousy, surmisings, and hatred, against Moses, which had brought the displeasure of the Lord in a fearfully marked manner upon them. Yet our gracious God shows himself a God of justice and mercy. He made a distinction between the instigators--the leaders in rebellion--and those who had been led by them. He pitied the ignorance and folly of those who had been deceived.  {ST, September 16, 1880 par. 3}
[ST, September 16, 1880 par. 4]          God directed Moses to bid the congregation leave the tents of the men whom they had chosen in place of their Heaven-appointed leaders. Thus the very man whose destruction the people had premeditated was the instrument in the hands of God of saving their lives upon that occasion. In obedience to the divine command Moses warned the people: "Depart, I pray you, from the tents of these wicked men." The whole congregation were in alarming danger of being also destroyed by the wrath of God in their sins; for they were sharers in the crimes of the men to whom they had given their sympathy, and with whom they had associated.  {ST, September 16, 1880 par. 4}
[ST, September 16, 1880 par. 5]          While Moses was entreating Israel to flee from the coming destruction, the divine vengeance might even then have been stayed, if the men who instigated the rebellion had repented and sought forgiveness of God. But Korah and his sympathizers stood boldly in their tents, in defiance of God's wrath. And yet some of this rebellious company were of the number who had been so recently honored of God, having been permitted to approach with Moses almost directly into the presence of the Most High, and behold his unsurpassed majesty. They had also seen Moses when he came down from the mount, his face resplendent with the glory of God, so that the people dared not approach him. But all this is now forgotten. They persist in their rebellion, and the wrath of God sweeps them from the earth, while the people flee in terror from the scene.  {ST, September 16, 1880 par. 5}
[ST, September 16, 1880 par. 6]          The hosts of Israel had an opportunity to pass the following night in reflection upon the fearful visitation of Heaven which they had witnessed. But though greatly terrified, they were not led to humble themselves before God in true repentance for their sinful course. They had been deeply influenced by the spirit of rebellion, and had been flattered by Korah and his company until they really believed themselves to be a very good people, and that they had been wronged and abused by Moses. If they should admit that Korah and his company were wrong and Moses righteous, then they would be compelled to receive as the word of God, the sentence that they must all die in the wilderness. They were not willing to submit to this, and they tried to believe that Moses had deceived them. They had fondly cherished the hope that a new order of things was about to be established, in which praise would be substituted for reproach, and peace for anxiety and conflict. The men who had perished had spoken pleasant words, and had manifested special interest and love for them, and the people had decided that Korah and his companions were good men, and that Moses had by some means been the cause of their destruction.  {ST, September 16, 1880 par. 6}
[ST, September 16, 1880 par. 7]          It is hardly possible for men to offer a greater insult to God than to despise and reject the instrumentalities he would use for their salvation. The Israelites had not only done this, but had purposed to put both Moses and Aaron to death. The multitude had fled from the tents of Korah, Dathan, and Abiram, through fear of destruction; but their rebellion was not cured. They were not in grief and despair because of their guilt. They felt not the effect of an awakened, convicted conscience because they had abused their most precious privileges, and sinned against light and knowledge.  {ST, September 16, 1880 par. 7}
[ST, September 16, 1880 par. 8]          The goodness and mercy of God was displayed in sparing this ungrateful people when his wrath was kindled against the leaders in rebellion. The congregation, who had permitted themselves to be deceived, were granted space for repentance. The long-suffering and mercy of God toward erring and rebellious Israel is recorded as evidence of his willingness to forgive the most grievous offenders, when they shall have a sense of their sin and return unto the Lord with repentance and humiliation.  {ST, September 16, 1880 par. 8}
[ST, September 16, 1880 par. 9]          Jesus, the Angel who went before the Hebrews in the wilderness, would save them from destruction. Forgiveness is lingering for them. It is possible for them to find pardon. The vengeance of God has come very near, and appealed to them to repent. A special, irresistible interference from Heaven has arrested their presumptuous rebellion. Now, if they respond to the interposition of God's providence, they may be saved.  {ST, September 16, 1880 par. 9}
[ST, September 16, 1880 par. 10]          The repentance and humiliation of the congregation of Israel must be proportionate to their transgression. The signal manifestation of divine power has removed all uncertainty. They may have a knowledge of the true position and holy calling of Moses and Aaron if they will accept it. But their neglect of the evidences which God had given was fatal to them. They did not realize the importance of immediate action on their part to seek pardon of God for their grievous sins. That night of probation was not passed in repentance and confession of their sins, but in devising some way to resist the evidences which showed them to be the greatest of sinners. They still cherished their jealous hatred of the men of God's appointment. They strengthened themselves in their mad course of resisting the authority of Moses and Aaron. Satan was at hand to pervert their judgment and lead them blindfold to destruction.  {ST, September 16, 1880 par. 10}
[ST, September 16, 1880 par. 11]          The day before, all Israel had fled in alarm at the cry of the doomed sinners who went down into the pit, for they said, "Lest the earth swallow us up also." "But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord." And in their indignation they were prepared to lay violent hands upon their faithful and self-sacrificing leaders.  {ST, September 16, 1880 par. 11}
[ST, September 16, 1880 par. 12]          Here we find a striking exhibition of the blindness that will compass human minds that turn from light and evidence. Here we see the strength of settled rebellion. Surely, the Hebrews had the most convincing evidence of God's displeasure at their course, in the destruction of the men who had deceived them. But they still stood forth boldly and defiantly, and accused Moses and Aaron of killing good and holy men. "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry."  {ST, September 16, 1880 par. 12}
[ST, September 16, 1880 par. 13]          A manifestation of the divine glory appeared in the cloud above the tabernacle, and the angry throng were arrested in their mad, presumptuous course. A voice from the terrible glory speaks to Moses and Aaron in the same words which they were the day before commanded to address to the people. "Get you up from among this congregation, that I may consume them as in a moment."  {ST, September 16, 1880 par. 13}
[ST, September 16, 1880 par. 14]          Moses did not feel the guilt of sin, and hence he did not hasten away and leave the congregation to perish, as the people had fled from the tents of Korah and his company the day before. Moses lingered; for he could not consent to give up that vast multitude to be destroyed, although he knew that they deserved the wrath of God for their persistent rebellion.  {ST, September 16, 1880 par. 14}
[ST, September 16, 1880 par. 15]          He prostrates himself before God, because the people feel no necessity for humiliation. He mediates for them, because they feel no need of interceding in their own behalf. Moses here typifies Christ. In this terrible crisis, Moses manifests the true shepherd's interest for the flock of his care. He pleads that the wrath of an offended God may not utterly destroy the people of his choice. By his intercession he holds back the arm of vengeance, that a full end may not be made of disobedient, rebellious Israel.  {ST, September 16, 1880 par. 15}
[ST, September 16, 1880 par. 16]          Moses then directed Aaron to take his censer and make an atonement for the people, for the wrath of God had gone forth, and the plague had begun. Aaron stood with his censer, waving it before the Lord, while the intercessions of Moses ascended with the smoke of the incense. Moses dared not cease his entreaties. He took hold of the strength of the angel, as did Jacob in his wrestling, and like Jacob he prevailed. Aaron was standing between the living and the dead, when the gracious answer came, I have heard thy prayer, I will not consume utterly. Again the very men whom the congregation despised and would have put to death, are the ones to plead in their behalf that the avenging sword of God might be sheathed, and sinful Israel spared. Yet their Heaven-daring presumption had not passed unpunished. Fourteen thousand dead bodies lay upon the earth, a terrible evidence of the judgment of God against murmuring and rebellion. The apostle plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those upon whom the ends of the world are come. Our dangers are not less than those of the Hebrews, but greater. The people of God at the present day will be tempted to indulge envy, jealousy and murmuring, as did ancient Israel. There will ever be a spirit to rise up against the reproof of sins and wrongs. But the voice of reproof should not be hushed because of this. Those whom God has set apart as ministers of righteousness have solemn responsibilities laid upon them to reprove the sins of the people. Paul commanded Titus, "These things speak, and exhort, and rebuke with all authority. Let no man despise thee." There are ever those who will despise the one who dares to reprove sin. But when required, reproof must be given. Paul directs Titus to rebuke a certain class sharply, that they may be sound in the faith. And how shall the reproof be given? Let the apostle answer: "With all long-suffering and doctrine." The one at fault must be shown that his course is not in harmony with the word of God. But never should the wrongs of God's people be passed by indifferently. Those who faithfully discharge their unpleasant duties under a sense of their accountability to God, will receive his blessing.  {ST, September 16, 1880 par. 16}
[ST, September 16, 1880 par. 17]          The history of the Israelites presents before us the great danger of deception. Many have not a sense of the sinfulness of their own natures, nor of the grace of forgiveness. They do not wish to be disturbed. They have occasionally selfish fears, occasionally good purposes, some anxious thoughts and convictions. But they have not a depth of experience, because they are not riveted to the Eternal Rock. This class never see the necessity of reproof. Sin does not appear exceedingly sinful, for the reason that they are not walking in the light, as Christ is in the light.  {ST, September 16, 1880 par. 17}
[ST, September 16, 1880 par. 18]          The Hebrews were not willing to submit to the directions and restrictions of the Lord. They were restless under restraint. They desired to have their own way, to follow the leadings of their own mind, and be controlled by their own judgment. Could they have been left free to do this, there would have been no complaints of Moses.  {ST, September 16, 1880 par. 18}
[ST, September 16, 1880 par. 19]          God would have his people learn the precious lessons of humility and of willing obedience to his requirements. They will then be united in their purposes and motives, and will thus be brought into harmony of action. For this, Christ prayed in that last petition for his followers, offered before his crucifixion: "That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us."  {ST, September 16, 1880 par. 19}
[ST, September 30, 1880 par. 1]       September 30, 1880 The Sin of Moses.  -  By Mrs. E. G. White.  -         After forty years' wandering in the wilderness, the children of Israel encamped at Kadesh, in the desert of Zin; and Miriam died, and was buried there. The living stream which flowed from the smitten rock in Horeb, had followed them in all their journeyings; but just before the Hebrew host reached Kadesh, the Lord caused the waters to cease. It was his purpose again to test his people. He would prove whether they would humbly trust his providence, or imitate their fathers' unbelief and murmuring.  {ST, September 30, 1880 par. 1}
[ST, September 30, 1880 par. 2]          When the thirsting multitude could find no water, they became impatient, and rebellious. They forgot the power of God which had for so many years supplied them with water from the rock, and instead of trusting in their Almighty Leader, they murmured against Moses and Aaron, saying, "Would God that we had died when our brethren died before the Lord!" that is, they wished they had been of the number who were destroyed by the plague in the rebellion of Korah, Dathan, and Abiram.  {ST, September 30, 1880 par. 2}
[ST, September 30, 1880 par. 3]          They angrily inquired, Why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces; and the glory of the Lord appeared unto them. And the Lord spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock. So thou shalt give the congregation and their beasts drink. And Moses took the rod from before the Lord, as he commanded him. And Moses and Aaron gathered the congregation together before the rock;" but instead of speaking to the rock, as God commanded him, Moses smote it twice with the rod, after exclaiming impatiently, "Hear now, ye rebels, must we fetch you water out of this rock?"  {ST, September 30, 1880 par. 3}
[ST, September 30, 1880 par. 4]          Here Moses sinned. He did not ascribe to God the power and glory, and therefore did not magnify him before the people. The Lord, in his infinite mercy, caused the waters to flow, but this did not prove that Moses was right in thus mingling his own spirit with the work of God. Moses here gave unmistakable evidence before the erring, rebellious congregation, that he had lost his patience and self-control. To those who indulge in passion, and fretfulness, this may seem a light matter, but with God it was a grievous offense. It gave the people occasion to question whether his past course had been under the direction of God, and to palliate their own sins.  {ST, September 30, 1880 par. 4}
[ST, September 30, 1880 par. 5]          This language was not that which God had put into his mouth, but was spoken from irritated feeling. "Hear now, ye rebels;" this was all true, but the truth, even, should not be spoken to gratify passion or impatience. When God bids Moses charge home upon murmuring Israel their rebellion, the words will be painful to himself, and hard for them to bear; yet God will sustain his servant in the declaration of the most severe and unpalatable truth. But when men take it upon themselves to speak words that scar and wound, God's Spirit is grieved, and great harm is done. The rash act of Moses in smiting the rock, and that rash speech, were an exhibition of human passion, not a holy indignation because God had been dishonored.  {ST, September 30, 1880 par. 5}
[ST, September 30, 1880 par. 6]          The necessity for the manifestation of divine power made the occasion one of great solemnity, and the servants of God should have improved it to make a favorable impression upon the people. But Moses and Aaron were stirred, and in impatience and anger with the people because of their murmurings, they said, "must we fetch you water out of this rock?" thus putting themselves in God's place, as though the power and virtue lay in themselves, men possessing human weakness, and human passions. This was a virtual admission to murmuring Israel that they were correct in charging Moses with leading them from Egypt. The exhibition of self in this intemperate, fitful speech, changed the purpose of God in regard to Moses and Aaron, and excluded them from the promised land. God had forgiven the people greater transgressions than this error on the part of his chosen servants, but he could not regard a sin in the leaders of his people as in those who were led. God is not glorified when men chosen for high responsibilities, mingle their own ways, their own spirit and plans, with his holy work. Men have not wisdom to separate the sacred from the common. The exhibition of self will mar the character of the work, and will result in the ruin of souls.  {ST, September 30, 1880 par. 6}
[ST, September 30, 1880 par. 7]          In the judgment pronounced upon Moses, the Israelites had unmistakable proof that He who had wrought such a wonderful deliverance for them in bringing them from Egyptian bondage, was not Moses, but the mighty Angel who was going before them in all their travels, and of whom the Lord had said, "Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice; provoke him not; for he will not pardon your transgressions; for my name is in him." The Lord had committed to Moses the burden of leading his people, while the mighty Angel, even the Son of God, went before them in all their journeyings, and directed their travels. Because they were so ready to forget that God was leading them by his Angel, and to ascribe to man that which God's power alone could perform, he had proved them, and tested them, to see whether they would obey him. At every trial they failed. Instead of believing in, and acknowledging, God, who had strewn their path with evidences of his power, and signal tokens of his care and love, they distrusted him, and ascribed their leaving Egypt to Moses, charging him as the cause of all their disasters.  {ST, September 30, 1880 par. 7}
[ST, September 30, 1880 par. 8]          The Lord would remove this impression forever from their minds, by forbidding Moses to enter the promised land. God had highly exalted Moses. He had revealed to him his great glory. He had taken him into a sacred nearness with himself upon the mount, and had communicated to him, and through him to the people, his will, his statutes, and his laws. The fact that he had been thus exalted and honored of God, made his error of greater magnitude. Moses repented of his sin, and humbled himself greatly before God. He related to all Israel his sorrow for his sin. He did not conceal the sad result, but told the people that for thus failing to ascribe glory to God, he could not lead them to the promised land. He bade the people mark the severe punishment visited upon him for his error, and then consider how God would regard their repeated murmurings in charging upon a mere man the visitations of divine wrath because of their transgressions.  {ST, September 30, 1880 par. 8}
[ST, September 30, 1880 par. 9]          Pure, holy faith cannot be exercised when wrath and passion bear sway in the heart, and control the mind. The Lord said to Moses and Aaron, "ye believed me not to sanctify me in the eyes of the children of Israel." Unbelief was revealed, also, in smiting the rock instead of speaking to it, as though the act of Moses, a blow from the hand of man, must do the work, when only a word was required. This distrust of God, this arrogation of power which belonged to him, was most offensive in his sight, and was visited with the evidence of his displeasure.  {ST, September 30, 1880 par. 9}
[ST, September 30, 1880 par. 10]          The lesson here given us is one of the greatest importance. Men who occupy positions of sacred trust should make a practical application to themselves. The more responsible their position in the cause and work of God, or the more important their trust, the greater the necessity for them to have an eye single to his glory. The more the divine greatness and power and glory is vouchsafed to man, the more should he exhibit of meekness, humility, and trust. Every faculty of the mind should be consecrated to God, and used to promote his glory. He who would be great in the kingdom of God, must cherish unselfish love, in the simplicity of a living faith. This is the gold tried in the fire. The strength of God's great men is in their freedom from self-esteem, from pride, from all jealousy, ambition, and worldly care. The man of God, however exalted his position, will have the spirit of a dependent child, longing for a father's care, and willing to be led by a father's hand.  {ST, September 30, 1880 par. 10}
[ST, October 7, 1880 par. 1]       October 7, 1880 The Sin of Moses.  -  By Mrs. E. G. White.  -  (Concluded.)         The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God's dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.  {ST, October 7, 1880 par. 1}
[ST, October 7, 1880 par. 2]          The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be "once offered, to bear the sins of many." But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus' name,--to pour forth the heart's desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.  {ST, October 7, 1880 par. 2}
[ST, October 7, 1880 par. 3]          Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, "Speak ye unto the rock, and it shall give forth its waters;" and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.  {ST, October 7, 1880 par. 3}
[ST, October 7, 1880 par. 4]          The judgment immediately pronounced against Moses was most cutting and humiliating,--that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.  {ST, October 7, 1880 par. 4}
[ST, October 7, 1880 par. 5]          Moses described to the people how he had pleaded with God for a remission of his sentence, and had been refused. "The Lord was wroth with me for your sakes, and would not hear me. And the Lord said unto me, Let it suffice thee. Speak no more to me of this matter." "For your sakes." The eyes of all Israel were upon Moses. He had been exalted before them as the meekest man upon the earth, and his error cast a reflection upon God, who had chosen him as the leader of his people. The whole congregation had witnessed the transgression; and had it been passed by lightly, the impression would have been made upon the people that impatience and unbelief under great provocation, might be excused in those in responsible positions. But when it was pronounced that Moses and Aaron were not to enter Canaan because they did not believe to sanctify the Lord before the congregation, the people knew that God is no respecter of persons, and that he will surely punish the transgressor.  {ST, October 7, 1880 par. 5}
[ST, October 7, 1880 par. 6]          The life of Moses since he had been intrusted with the work of God, had hitherto been blameless and holy. Satan could not succeed in his most subtle attacks to subvert his integrity, or lead him to self-exaltation. But the more faultless and incorruptible his life hitherto, the more aggravated was his failure now, the more offensive his sin in the sight of God, and the greater his punishment. This lesson should be deeply impressed upon the hearts of all. If God dealt thus strictly with his most honored and faithful servant for his unbelief and hasty speech, he will not excuse these sins in any man in a more humble position. Yet the lesson has a special significance for those to whom great light has been given, and who have been intrusted with high and sacred responsibilities. God requires from all a faithful performance of duty in accordance with the light given, and the privileges bestowed.  {ST, October 7, 1880 par. 6}
[ST, October 7, 1880 par. 7]          God has granted to his people at the present day, great light and knowledge. He will impart strength and wisdom to his servants as long as they humbly rely upon him. They may, by their consistent course, commend to others the religion of Christ. But those who take advantage of their position to indulge in self-exaltation, arrogance, or harshness, cast doubt upon the work of God, and furnish the skeptical an excuse for their wicked distrust and unbelief.  {ST, October 7, 1880 par. 7}
[ST, October 7, 1880 par. 8]          In the case of Moses, the Lord shows that he will defend all who are standing in his strength in defense of the right. Those who would smite his faithful ones, smite the hand of God spread over them as a buckler,--they wound that hand which bears the sword of justice. But when the one thus divinely guarded ceases to rely upon God for help, and begins to exercise authority which the Lord has not given him, that moment his defense is gone. The more criminal and unreasonable the opposition which God's servant has to meet, the more earnestly should he seek to hide self in Christ. As long as he does this, he will be safe.  {ST, October 7, 1880 par. 8}
[ST, October 7, 1880 par. 9]          Moses' past record of integrity and unswerving fidelity to God could not avert the retribution of his fault. Here is set before us in a most impressive manner, God's hatred of sin, and the sure retribution that will fall upon the sinner. Previous faithfulness and righteousness will not excuse one wrong or sin in the sight of God. The least swerving from the course of right greatly displeases the Lord. He saw the end from the beginning. He saw that men in high places would commit grievous sins, hiding their iniquity under a cloak of godliness. God's throne is clear from reproach. The prompt judgment following the sin of Moses, shows to all that God will hold them to a strict account. Immediate retribution will not always follow the doubting, and unbelieving; in his great mercy. God bears long with the sinner, yet every transgressor will learn that the wages of sin is death.  {ST, October 7, 1880 par. 9}
[ST, October 7, 1880 par. 10]          God would have his work pure, and holy, and undefiled, unmarred by the frailties and errors of man. The spirit of censure, the practice of judging our brethren, and uttering words of condemnation, is displeasing to him. To all who pursue this course, the Lord says, Hold, judge and condemn your own motives and actions, but be careful how you judge your brethren, and misconstrue their motives. I am the Father of these my children; I will reprove their sins; I will correct their errors; I will visit their transgressions with stripes, and their iniquity with the rod. I know their going out and coming in; I am acquainted with their hearts, and will deal with them, not according to their waywardness, for then no flesh should live before me; but my great compassion shall be exercised toward them if they will set my fear before them, and believe me to glorify my holy name.  {ST, October 7, 1880 par. 10}
[ST, October 7, 1880 par. 11]          The most grievous sin of God's people is unbelief; and yet it is wide-spread; and almost universal. It is this sin that has led to backsliding and apostasy in every age. Those for whom God has wrought, limit the Holy One of Israel, and dishonor God daily by their distrust, their doubts, and positive unbelief. Moses died on mount Nebo, and Aaron on mount Hor, by the decree of God, not because they had committed a great crime, as men view the matter, but for a sin of common occurrence. The psalmist describes their error in these words: "They angered God also at the waters of strife, so that it went ill with Moses for their sakes, because they provoked his spirit, so that he spake unadvisedly with his lips." Retribution will surely follow the transgressor. Men may have lived and labored for God, they may have manifested self-denial, and self-sacrifice, God may have marked their lives with special favors, he may have given great foresight, and wisdom; and yet, the one whose life was so marked with rectitude may, through lack of watchfulness, and prayer, be overcome. The very uncommonness of the wrong, the usual purity and nobility of the character, make the departure from rectitude more noticeable, and Satan's triumph more complete.  {ST, October 7, 1880 par. 11}
[ST, October 7, 1880 par. 12]          The sins of impatience and unbelief, are as offensive in the sight of God today, as in the days of ancient Israel. All who profess godliness are under the most sacred obligation to guard their own spirit, and to exercise self-control under the greatest provocation. The burdens placed upon Moses were very great; few men will ever be so severely tried as he; yet his sin is not passed over because of this. God has made ample provisions for his people, that if they come to him, and rely upon his strength, they will never become the sport of circumstances. Men of high or low degree have no excuse for sin. The light given of Heaven, the power from Jesus Christ, can be obtained by all who ask for it in faith. Under every provocation there is a present help that will never fail. We are to learn to take God at his word, walking by simple faith, continually feeling our own weakness, and trusting in the Mighty One of Israel.                                                                   -    {ST, October 7, 1880 par. 12}
[ST, October 14, 1880 par. 1]      October 14, 1880 Death of Aaron.  -  By Mrs. E. G. White.  -         A short distance from the encampment of the Israelites at Kadesh were the borders of Edom, and through this country lay an easy and direct route to the promised land. Edom had been settled by Esau and his descendants, and the Israelites were directed not to molest this people, for the time to drive them out had not yet come. Moses, however, greatly desired to pass through the country; and he accordingly sent a friendly message to the king of Edom:--  {ST, October 14, 1880 par. 1}
[ST, October 14, 1880 par. 2]         "Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us; how our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us and our fathers; and when we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost part of thy border. Let us, I pray thee, pass through thy country. We will not pass through the fields, or through the vineyards; neither will we drink of the water of the wells; we will go by the king's highway; we will not turn to the right hand or to the left, until we have passed thy borders."  {ST, October 14, 1880 par. 2}
[ST, October 14, 1880 par. 3]          To this courteous request, a threatening refusal was returned,--  {ST, October 14, 1880 par. 3}
[ST, October 14, 1880 par. 4]          "Thou shalt not pass by me, lest I come out against thee with the sword."  {ST, October 14, 1880 par. 4}
[ST, October 14, 1880 par. 5]          Another earnest appeal was sent to the king, with the promise,--  {ST, October 14, 1880 par. 5}
[ST, October 14, 1880 par. 6]          "We will go by the highway; and if I or my cattle drink of thy water, then I will pay for it; I will only, without doing anything else, go through on my feet."  {ST, October 14, 1880 par. 6}
[ST, October 14, 1880 par. 7]          "Thou shalt not go through," was the answer. Vast armed hordes of Edomites were already guarding the difficult passes, so that any peaceful advance in that direction was impossible, and the Hebrews were forbidden to use violence. They must make the long journey around the land of Edom.  {ST, October 14, 1880 par. 7}
[ST, October 14, 1880 par. 8]          Accordingly, the hosts of Israel again turned toward the south, and made their way over sterile wastes, that seemed even more dreary after a glimpse of the green spots among the hills and valleys of Edom. From the mountain range overlooking this gloomy desert, rises Mount Hor, whose summit was to be the place of Aaron's death and burial. When the Israelites came in front of this mountain, the divine command was addressed to Moses,--  {ST, October 14, 1880 par. 8}
[ST, October 14, 1880 par. 9]          "Take Aaron and Eleazar his son, and bring them up unto Mount Hor; and strip Aaron of his garments, and put them upon Eleazar his son; and Aaron shall be gathered unto his people, and shall die there."  {ST, October 14, 1880 par. 9}
[ST, October 14, 1880 par. 10]          Together these two aged men and the younger one toiled up the mountain height. The heads of Moses and Aaron were white with the snows of six-score winters. Their long and eventful lives had been marked with the deepest trials, and the greatest honors that had ever fallen to the lot of man. They were men of great natural ability, and all their powers had been developed, exalted, and dignified, by communion with the Infinite One. Their lives had been spent in unselfish labor for God and humanity; their countenances showed great intellect, depth of thought, firmness, and nobility of character.  {ST, October 14, 1880 par. 10}
[ST, October 14, 1880 par. 11]          Many years had Moses and Aaron stood side by side in their cares and labors. Together they had breasted unnumbered dangers, and had shared together the signal blessing of God; but the time was at hand when they must be separated.  {ST, October 14, 1880 par. 11}
[ST, October 14, 1880 par. 12]          They moved on very slowly, for every moment in each other's society was precious. There were many steep acclivities to surmount; and as they often paused to rest, they communed together of the past, and the future. Before them, as far as the eye could reach, was spread out the scene of their desert wanderings. In the plain below were encamped the vast armies of Israel, for whom these chosen men had spent the best portion of their lives; for whose welfare they had felt so deep an interest, and made so great sacrifices. Somewhere beyond the mountains of Edom was the path leading to the promised land,--that land whose blessings Moses and Aaron were never to enjoy. No rebellious feelings found a place in their hearts, no expressions of murmuring escaped their lips; yet a solemn sadness rested upon their countenances as they remembered that it was their own sin which had debarred them from the promised inheritance.  {ST, October 14, 1880 par. 12}
[ST, October 14, 1880 par. 13]          Aaron's work for Israel was done. Forty years before, at the age of eighty-three, God had called him to unite with Moses in his great and important mission. He had co-operated with Moses in leading the children of Israel from Egypt. He held up the great leader's hands when the Hebrew hosts gave battle to Amalek. He was permitted to ascend mount Sinai, to approach into the presence of God, and to behold the divine glory. The Lord had conferred upon the family of Aaron the office of the priesthood, and had honored him with the sacred consecration of high priest. He had sustained him in the holy office by the terrible manifestations of divine judgment in the destruction of Korah and his company. It was through Aaron's intercession that the plague was stayed. When his two sons were slain for disregarding God's express command, by putting common in the place of sacred fire upon the censers, he did not murmur, nor rebel. Yet the record of his noble life had been marred. Aaron committed a grievous sin in yielding to the clamors of the people and making a golden calf at Sinai; and again, when he united with Miriam in envy and jealousy against Moses. And he, with Moses, offended the Lord at Kadesh by disobeying the command to speak to the rock that it might give forth its water.  {ST, October 14, 1880 par. 13}
[ST, October 14, 1880 par. 14]          God designed that both these great leaders of his people should be representatives of Jesus Christ. Aaron bore the names of Israel upon his breast. He communicated to the people the will of God. He entered the most holy place on the day of atonement, "not without blood," as a mediator for all Israel. He came forth from that work to bless the congregation, as Christ will come forth to bless his waiting people when his work of atonement in their behalf shall be finished. It was the exalted character of that sacred office as representative of our great High Priest that made Aaron's sin of so great magnitude.  {ST, October 14, 1880 par. 14}
[ST, October 14, 1880 par. 15]          With deeply sorrowful feelings, Moses removed from Aaron the holy vestments, and placed them upon Eleazar, who thus became his successor by divine appointment. Aaron knew that God was just; and he uttered no complaint, but humbly submitted to the divine will. It is a solemn truth, which should be deeply impressed upon every heart, that a wrong act can never be undone. It may take more than the work of a life-time to recover what has been lost in a single moment of thoughtlessness, or temptation. Had these servants of God, when they stood before the rock at Kadesh, borne unmurmuringly the burden which he had placed upon them, had they not offended him by hasty temper, and the arrogation to themselves of glory which belonged to him, how different would have been their future!  {ST, October 14, 1880 par. 15}
[ST, October 14, 1880 par. 16]          With deep anxiety, the children of Israel awaited the return of their leaders. As they looked upon that large congregation, they saw that nearly all the adults who left Egypt had perished in the wilderness. The penalty pronounced against Moses and Aaron had been made known to the people, and now their absence excited in every heart a foreboding of coming evil. Some were aware of the object of that mysterious journey to the summit of Mount Hor; they knew that the death of Aaron was in consequence of the people's sin; and their solicitude for their leaders was heightened by bitter memories, and many self-accusings.  {ST, October 14, 1880 par. 16}
[ST, October 14, 1880 par. 17]          Heavy indeed seemed the sentence that those who had for forty years patiently shared the penalty of Israel's sin, who had borne with their murmurings, and by earnest intercessions had so often averted from their guilty heads the swift judgments of God,--that these chosen men, overcome at last with the ingratitude and complaining of the people, and letting go for a moment their hold of the divine strength, should be prohibited from sharing the joyous, triumphal entry of the promised land,--that they must, with the rebellious multitude, perish in the wilderness.  {ST, October 14, 1880 par. 17}
[ST, October 14, 1880 par. 18]          By this judgment, God would impress upon his people the lesson, that, whatever the temptation, there is no excuse for sin. Those whom he has called to do a great work for him, he will endow with all the strength required to execute their divine commission. Those only will fail who rely upon their own strength and wisdom, instead of trusting in the mighty God of Israel. A man may explore all the treasures of science and literature, he may reach the very summit of earthly power and greatness; but if he becomes self-sufficient; if he fails to connect with Heaven, and by faith appropriate to himself the promises of God; if he does not become strong in divine strength to battle for the right,--all his exaltation will avail him nothing. The knowledge that fallen man may gain by connection with God will impart a dignity which sits with heavenly grace, and which leads him to place a proper estimate upon his work, and upon all his faculties. He is a co-laborer with God, bearing a commission from the Most High, and working, with all patience, heartiness, and love, for the Master.  {ST, October 14, 1880 par. 18}
[ST, October 14, 1880 par. 19]          God designs that all his servants shall let rays of light shine forth from their holy lives, filling the world with the light of his glory, not their own. Men who live and work for God will possess patience, humility, and meekness, coupled with a reverent, sacred dignity, reflected from the character of Christ. They will manifest simplicity and tenderness, propriety of conduct, and purity of motive and action, which are not earth-born. The Spirit of the Holy One dwells in their hearts, and directs their conduct. And the Divine Presence within, shining forth in the life and character, gives them influence with their fellow-men. This sacred presence must be an abiding power with all who work for God, or he will not accept their labors.  {ST, October 14, 1880 par. 19}
[ST, October 14, 1880 par. 20]          For one sin, Aaron was denied the privilege of officiating as God's high priest in Canaan in offering the first sacrifice in the goodly land, and thus consecrating the inheritance of Israel. Moses was to continue to bear his burden in leading the people to the very borders of Canaan. He was to come within sight of the promised land, but was not permitted to enter it. Here the children of Israel saw that God was no respecter of persons; that the sins of men in exalted stations will no more be permitted to pass unpunished, than if committed by men in lowly positions.  {ST, October 14, 1880 par. 20}
[ST, October 14, 1880 par. 21]          The watching, waiting people, at last see Moses and Eleazar slowly returning; but Aaron is not with them. Upon Eleazar are the sacerdotal garments, showing that he succeeds his father in the sacred office. With quivering lips, and sorrowful mien, Moses tells them that Aaron died in his arms upon Mount Hor, and they there buried him. The congregation break forth into expressions of genuine grief; for they all loved Aaron, although they had so often caused him sorrow. As a token of respect for his memory, thirty days were spent in services of mourning for their lost leader.  {ST, October 14, 1880 par. 21}
[ST, October 14, 1880 par. 22]          The burial of Aaron, conducted according to the express command of God, was in striking contrast to the customs of the present day. When a man in high position dies, his funeral services are attended with the greatest pomp and ceremony. When Aaron died, one of the most illustrious men that ever lived, there were only two of his nearest friends to witness his death, and to attend his burial. And that lonely grave upon Mount Hor was forever hidden from the sight of Israel. God is not glorified in the great display so often made over the dead, and the great outlay of means in returning their bodies to the dust.  {ST, October 14, 1880 par. 22}
[ST, October 14, 1880 par. 23]          Although the whole congregation sorrowed for Aaron, they could not feel his loss as keenly as did Moses. The death of Aaron forcibly reminded Moses that his own end was very near; he would soon lay off the armor, and lie down in death. But short as the time of his stay on earth must be, he deeply felt the loss of his constant companion,--the one who had shared his joys and sorrows, his hopes and fears, for so many long years. Moses must now continue the work alone; but he knew that God was his friend, and upon him he leaned more heavily.  {ST, October 14, 1880 par. 23}
[ST, October 21, 1880 par. 1]       October 21, 1880 The Journey From Mount Hor.    By Mrs. E. G. White         The nations of Canaan had watched with jealous eye the movements of the vast hosts of Israel. They remembered with many forebodings the visit of the Hebrew spies forty years before, and were now continually on the alert to prevent any invasion of their territory. Being informed by spies of the encampment of the children of Israel near Mount Hor, Arad, one of the Canaanite kings, went out with a large army, to make war upon them. He gained a decided victory, and took a number of prisoners. The Israelites were deeply humbled at this defeat, and with prayer and fasting, they sought help from God. They made a solemn vow that if the Lord would deliver these enemies into their hands, they would utterly destroy them and their cities. The Divine Protector of Israel was pleased to hear and answer the prayer of his people, and the Canaanites were completely routed.  {ST, October 21, 1880 par. 1}
[ST, October 21, 1880 par. 2]          This victory should have filled the hearts of the Israelites with gratitude. It should have led them to fear and trust the Lord, and to shun the sins which had separated them from his favor. But, elated with success, they became boastful and self-confident, and soon fell into the old habit of murmuring. They were now dissatisfied because the armies of Israel had not been permitted to advance upon Canaan immediately after their cowardly rebellion at the report of the spies forty years before. They pronounced their long sojourn in the wilderness an unnecessary delay, reasoning that they might have conquered their enemies as easily heretofore as now. They flattered themselves that if God and Moses had not interfered, they might now have been in possession of the promised land. Thus they cherished bitter thoughts concerning the dealings of God with them, and finally they became discontented with everything.  {ST, October 21, 1880 par. 2}
[ST, October 21, 1880 par. 3]          As they continued their journey toward the south, following the guidance of the cloudy pillar, their route lay through a hot, sandy valley, destitute of shade or vegetation. The way seemed long and difficult; they were sometimes thirsty, and often weary. Their sojourn in the wilderness should have taught them that help could come alone from God; but when again brought into circumstances of difficulty and trial they failed to endure the test of their faith and patience. By continually dwelling on the dark features of their travels, they separated themselves farther and farther from God, until a defiant, rebellious spirit made them almost Satanic.  {ST, October 21, 1880 par. 3}
[ST, October 21, 1880 par. 4]          A long preparatory process, unknown to the world, goes on in the hearts of God's people before they commit open sin. There is first a gradual decline of spirituality; God is not cherished in the thoughts; prayer is neglected; selfish thoughts and feelings have a controlling power; carnal desires slowly but surely gain the ascendency; and a spirit of proud self-sufficiency takes possession of the soul.  {ST, October 21, 1880 par. 4}
[ST, October 21, 1880 par. 5]          Had the children of Israel, as they journeyed, called to mind the wonderful deliverance which God had wrought for them in breaking from their necks the yoke of Egyptian bondage, had they dwelt upon the many precious and miraculous revelations of divine power in their behalf, they might have strengthened the courage of the faint-hearted and unbelieving, and thus averted the terrible judgments which had fallen upon them. But light had become darkness to them, and darkness light. Egypt looked brighter and more desirable than liberty and the land to which God was leading them.  {ST, October 21, 1880 par. 5}
[ST, October 21, 1880 par. 6]          Thus it is with many professed Christians at the present day. They become weary of self-denial and humiliation. They desire an easier path, in which there is less self-restraint, in which there is no necessity for a constant, individual effort. Their hearts are ever pleading, "I pray thee, have me excused." They have no love for duty, no affinity for wholesome restraint and discipline. They act over the experience of ancient Israel, in doubting and murmuring. They dwell upon the objectionable features in their experience, and with their spiritual sight dimmed, everything pertaining to their religious life wears a dark, forbidding aspect. They begin to turn toward the world, as the hearts of the Israelites were constantly turning back to Egypt. In conversation, in dress, in deportment, this class manifest a conformity to the world. How dwelleth the love of Christ in them?  {ST, October 21, 1880 par. 6}
[ST, October 21, 1880 par. 7]          The word of God draws a dividing line between his followers and the worldling. Over that line, toward Egypt, is the life of self-indulgence, fashion, frivolity, and the veriest slavery to sin. Over that line, God is forgotten. When the professed followers of Christ should be fighting the Lord's battles, how often are they out of the path of duty, on Satan's ground. Christ is wounded when any who bear his name are found there; he is crucified afresh, and put to an open shame by those who profess to love him.  {ST, October 21, 1880 par. 7}
[ST, October 21, 1880 par. 8]          In hearing the earnest prayers of Israel, and granting them a great victory over their enemies, the Lord had given a fresh token of his willingness to help his people when they should seek him. How cruel, then, was their unbelief and murmuring. The great sin of Israel was their jealousy that God meant them harm; that he was restricting their liberty, and surrounding them with denials and severities. Yet in all the way of God's leading, they had found water to refresh the thirsty, bread from heaven to satisfy their hunger, and peace and safety under the shadowy cloud by day and the fiery pillar by night. Angels were ministering to them as they climbed the rocky heights, or threaded the rugged paths of the wilderness. It is a mistake to entertain the thought that God is pleased to see his children suffer. All Heaven is interested in the happiness of man. It is in the path that leads away from God to darkness and death that there are pains and griefs, disappointments and sorrows. These are placed by the hand of Infinite Love to warn man not to go on in disobedience and destroy themselves.  {ST, October 21, 1880 par. 8}
[ST, October 21, 1880 par. 9]          God does not close the avenues of joy to any of his creatures. The divine requirements call upon man to shun those indulgences which would bring suffering and disappointment, and would close to him the door of happiness and Heaven. The world's Redeemer accepts men as they are, with all their wants, imperfections, and weaknesses; and he will not only cleanse from the defilement of sin, and grant redemption through his blood, but will satisfy the heart-longings of all who consent to wear his yoke, to bear his burden. It is his purpose to impart peace and rest to all who come to him for the bread of life. He only requires of men to perform those duties which will lead his steps to heights of bliss to which the disobedient can never attain.  {ST, October 21, 1880 par. 9}
[ST, October 21, 1880 par. 10]          The true, joyous life of the soul is to have Christ formed within, the hope of glory. Then will the servants of the Master feel that it is safe to follow where he leads. They may climb the mountain steeps or tread the burning desert sands singing over the hardest paths, because Jesus is their companion. Had ancient Israel but cherished gratitude to God for his preserving care for his divine companionship in the shadowy cloud and the fiery pillar; had they, instead of murmuring, recounted the blessings which God had bestowed upon them; had they cherished faith, and laid aside their fears and anxieties--they might ever have had the presence of the Divine Helper, and he would have lifted the burden from every weary soul.  {ST, October 21, 1880 par. 10}
[ST, October 21, 1880 par. 11]          The hindrances which keep many from advancing in a life of purity and holiness are created by themselves. The cross which every Christian must bear if he follows Christ, gives increased spiritual strength. In lifting the burdens of Christ, heavier burdens are removed. To all who are willing and obedient, to all who are reaching out to feel the guiding hand of God, the moment of the greatest discouragement and difficulty is the time when divine help is nearest. When the path of duty is obstructed by difficulties the most formidable, when it seems that the soul must give up in despair, the glory hidden behind the cloud that has darkened the way shines forth in all its brightness.  {ST, October 21, 1880 par. 11}
[ST, October 21, 1880 par. 12]          Those who press on in the path of duty will look back with joy and thankfulness upon the darkest part of the way, where trials and difficulties seemed like a heavy cloud to hide every ray of God's sunshine. The Lord conceals himself from us in the cloudy pillar, as from ancient Israel. His ways are past finding out. Yet all that he makes known of himself, all that he can reveal to the most elevated mind, only convinces us of an infinity beyond, of wisdom, purity, and love.  {ST, October 21, 1880 par. 12}
[ST, October 28, 1880 par. 1]       October 28, 1880 The Fiery Serpents.    By Mrs. E. G. White.         As the children of Israel cherished the spirit of murmuring and rebellion, they were disposed to find fault with even the blessing which God had graciously bestowed upon them. The simple manna, though palatable at first, grew loathsome to their taste. They had been provided with it for many years--indeed, most of the people had known no other bread--and it seemed to lose its miraculous character. "And the people spake against God, and against Moses, wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread."  {ST, October 28, 1880 par. 1}
[ST, October 28, 1880 par. 2]          What ingratitude! This people were partaking of the bread of Heaven. "Man did eat angel's food." They were fed every day by God's constant bounty. Yet all the tokens of his love and care failed to inspire their hearts with thankfulness and childlike trust. Did not He who made man know what was best adapted to meet the wants of his people? He had promised that if they would be obedient to his voice there should not be a feeble one in all their tribes. But the food which he provided did not meet their fancy. And in their murmurings they uttered falsehoods, by saying that they had no bread nor water; they had both, provided by a daily miracle.  {ST, October 28, 1880 par. 2}
[ST, October 28, 1880 par. 3]          In the midst of their complaining, a new and terrible evil came upon them. The wilderness through which they journeyed was infested by the most venomous serpents, their sting producing heat, violent inflammation, thirst, and speedy death. Indeed, so terrible were the effects resulting from the bite of these reptiles that they were called fiery serpents. The Lord had hitherto preserved his people from the attacks of these creatures, but he now removed from them his restraining power, that Israel might realize their ingratitude to God, and be led to repentance and humiliation before him.  {ST, October 28, 1880 par. 3}
[ST, October 28, 1880 par. 4]          Moses faithfully set before the people their great sin in murmuring against God. He pointed them to the fact that every day of their travels in the wilderness they had been preserved by a miracle of divine mercy. The Majesty of Heaven had prepared the way before them. Their feet had not swollen in their long journeys, neither had their clothes grown old. There was no sickness in all their ranks. God had given them food from Heaven, and water from the rock. He had subdued before them the strong and dangerous beasts, as well as the serpents, that inhabited forest and wilderness. If the people still complained, with all these tokens of his love, the Lord would continue to send judgments upon them, until they should appreciate his merciful care.  {ST, October 28, 1880 par. 4}
[ST, October 28, 1880 par. 5]          Because they had been shielded by the power of God, the Israelites did not realize the countless dangers by which they were continually surrounded. They had hardened their hearts in unbelief, and were unwilling to be guided and controlled by God; they dwelt upon imaginary evils, and continually distrusted the hand which had hitherto led them. Again and again the Lord had brought them into strait places to prove whether they would trust in him, after so many evidences of his care. But they failed to endure the test; and now, though the Heaven-sent manna lay fresh upon the ground every morning, they dared to accuse Moses of killing them with hunger. In their ingratitude and unbelief, they had anticipated death, and now the Lord withdrew his protecting hand, and permitted death to come upon them.  {ST, October 28, 1880 par. 5}
[ST, October 28, 1880 par. 6]          In every family of these murmurers were the dying and the dead. The hearts that had been filled with the fires of passion and bitter complaining were now chilled with horror at the frenzied cries of children and dearest friends. All had enough to do, and in deep anguish they ministered to their loved ones, knowing full well that at any moment they might need the same care themselves. Not a word of murmuring escaped their lips. When compared with the present suffering, the difficulties and trials which before had seemed so great were not worthy of a thought. Confusion and terror reigned in every tent. In the silence of the night, a piercing shriek would arouse the camp to find that their dream of the serpent's deadly sting was a fearful reality. Fathers, mothers, and children were alike attacked. In this terrible calamity, all felt that they must soon perish; for every stone and shrub concealed the venomous reptiles, which, disturbed by foot or hand, gave back the sting of death.  {ST, October 28, 1880 par. 6}
[ST, October 28, 1880 par. 7]          The people were now ready to humble themselves before God. They went to Moses, of whom they had complained so unjustly, and entreated his forgiveness, and his intercession in their behalf. That long-suffering man of God did not for a moment delay to comply with their request. And the Lord hearkened to the prayer of his servant, and commanded him,--  {ST, October 28, 1880 par. 7}
[ST, October 28, 1880 par. 8]          "Make thee a fiery serpent and set it upon a pole; and it shall come to pass that every one that is bitten, when he looketh upon it, shall live."  {ST, October 28, 1880 par. 8}
[ST, October 28, 1880 par. 9]          In obedience to the word of God, Moses made a serpent of brass resembling the creatures by which the people had been bitten, and set it upon a high pole in the midst of the camp. Then the joyful news was sounded throughout the encampment, that all who had been bitten might look upon the brazen serpent and be healed.  {ST, October 28, 1880 par. 9}
[ST, October 28, 1880 par. 10]          Here the Israelites were required to do something for themselves. They must look upon the brazen serpent, if they would live. Many had already died from the sting of the venomous reptiles, and when Moses raised the serpent upon the pole, some would not believe that merely looking upon that metallic image would heal them, and they perished. Yet many had faith in the provision which God had made. Fathers, mothers, brothers, and sisters were anxiously engaged in helping their suffering, dying friends to fix their languid eyes upon the serpent. If they could only once look while faint and dying, they revived, and were entirely freed from the effects of their poisonous wounds.  {ST, October 28, 1880 par. 10}
[ST, October 28, 1880 par. 11]          There was no power in the serpent of brass to cause such a change in those who looked upon it. The healing virtue was derived from God alone. In his wisdom he chose this manner to display his power. It was the faith of the people in the provision made, which was acceptable to God. By this simple means they were made sensible that he had permitted these serpents to afflict them, because of their murmurings, and their lack of faith in him. They were also assured that while obeying God they had no reason to fear; for he would be their friend, and would preserve them from the dangers to which they were continually exposed.  {ST, October 28, 1880 par. 11}
[ST, October 28, 1880 par. 12]          The Hebrews, in their affliction, could not save themselves from the deadly venom of the serpents. God alone could heal sinful, rebellious Israel. Yet he did not see fit to pardon their transgression, without testing their repentance and faith. They must look, in order to live. The lifting up of the brazen serpent was to teach Israel a lesson. Heretofore they had presented their offerings to God, and had felt that in thus doing they made ample atonement of their sins. They did not by faith rely upon the Redeemer to come, of whom their offerings were only the type. The Lord would now show them that their sacrifices, in themselves, had no more power nor virtue than the serpent of brass, but were, like that, to lead their minds to Christ, the great Sin-Offering. So, also, their offerings were to be brought with subdued wills and penitent hearts, they having faith in the atoning sacrifice of God's dear Son.  {ST, October 28, 1880 par. 12}
[ST, October 28, 1880 par. 13]          None were compelled to look upon the brazen serpent. All could look and live, or distrust the simple provision God had made, refuse to look, and die. The people of God may not always see the reason for his requirements, and may not be able to understand his dealings with them; yet it is not their part to question and doubt his purposes. The lifelong recipients of his favor, they should yield him ready and willing obedience. All his commands are founded in infinite love and wisdom; and though we may not fully understand his purpose here, yet we shall know hereafter.  {ST, October 28, 1880 par. 13}
[ST, October 28, 1880 par. 14]          As the serpent was lifted up in the wilderness, so the Son of God was lifted up on the cross, that sinners from the ends of the earth might look and live. Multitudes are still suffering from the deadly sting of that old serpent, the devil. The effects of sin can be removed only by the provision which God has made. Here, alone, hope and salvation can be found. As the Israelites saved their lives by looking upon the brazen serpent, so sinners can look to Christ and live. Unlike that inert and lifeless symbol, Christ has power and virtue in himself, to heal the suffering, repenting, bleeding sinner.  {ST, October 28, 1880 par. 14}
[ST, October 28, 1880 par. 15]          Many are unwilling to accept of Christ until the whole mystery of the plan of salvation shall be made plain to them. They refuse the look of faith, although they see that thousands have looked, and have felt the efficacy of looking to the cross of Christ. Many wander in the mazes of blind philosophy, in search of reasons and evidence which they will never find, while they reject the evidence which God has been pleased to give. They refuse to walk in the light of the Sun of Righteousness, until the reason of its shining shall be explained. All who persist in this course will fail to come to a knowledge of the truth. The last occasion for doubt will never be removed. God will give sufficient evidence on which to base faith, and if this is not accepted, the mind will be left in the darkness of doubt and unbelief.  {ST, October 28, 1880 par. 15}
[ST, October 28, 1880 par. 16]          If those who had been bitten by the serpents had stopped to doubt and question before they would consent to look, death would have been the result. Our first duty is to look and live. We should seek now to gather evidence upon which to base our faith. There is an eternity before us, in which to study the mysteries of redemption.  {ST, October 28, 1880 par. 16}
[ST, October 28, 1880 par. 17]         Christ, in his words to Nicodemus, says, "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." In both these cases the object was to save the perishing. As the sting of the serpent was certain death, unless the sufferer would avail himself of the remedy provided; so, also, is sin deadly in its effects, unless men look unto Christ, and believe in the merits of his blood. Men of gray hairs, men in the prime of life, youth and children, were to be saved in the same way,--look, and live. The remedy was perfect, when, according to God's direction, they looked upon the uplifted serpent. That look implied faith. They lived, because they believed the word of God, and availed themselves of the provisions made. So, in the plan of salvation, not one who has come to Christ in penitence and faith has ever been turned away.  {ST, October 28, 1880 par. 17}
[ST, October 28, 1880 par. 18]          The people of Israel well knew that in that semblance of a serpent was no healing virtue. They knew that it was only a symbol of the Son of God, and that faith in the divine word, and immediate action, would be the power of salvation to them. So we are to be saved, not by any act which we can perform of ourselves, but by simple obedience,--by doing just as God has said. Our salvation rests upon the ample atonement made by our Saviour, and the veracity of God's word. We must believe that Jesus died to redeem sinners like ourselves, and that God means what he says, "Him that cometh unto me I will in no wise cast out." Through the merits of Christ we are accepted. Assurance in this case honors the faithfulness of God, while doubt casts discredit upon the Most High.  {ST, October 28, 1880 par. 18}
[ST, November 4, 1880 par. 1]       November 4, 1880 Nearing the Promised Land.    By Mrs. E. G. White.         After passing to the south of the land of Edom, the Israelites turned northward, and again set their faces toward the promised land. Their route now lay over a vast, elevated plain, where the air was pure and cool, and the breezes swept refreshingly around them. It was a pleasant change from the hot, scorched valley and the dreary deserts through which they had been traveling, and they pressed forward, buoyant and hopeful. Having crossed the brook Zered, they pressed to the east of the land of Moab; for the Moabites and the Ammonites being descendants of Lot, the Lord had commanded his people not to molest them in any way.  {ST, November 4, 1880 par. 1}
[ST, November 4, 1880 par. 2]          Still pushing northward, the hosts of Israel soon reached the country of the Amorites. This strong and warlike people originally occupied the southern part of the land of Canaan; but increasing in numbers, and being attracted by the rich lands east of the Jordan, they crossed the river, made war upon the Moabites, and gained possession of a portion of their territory. Here they had settled, holding undisputed sway over all the land, from the Arnon as far north as the Jabbok. It was necessary to pass through this territory in order to reach the Jordan, and Moses sent a friendly message to Sihon, the Amorite king, at his capital:--  {ST, November 4, 1880 par. 2}
[ST, November 4, 1880 par. 3]          "Let me pass through thy land; I will go along by the highway, I will neither turn to the right hand nor to the left. Thou shalt sell me meat for money, that I may eat; and give me water for money, and I may drink; only I will pass through on my feet, until I shall pass over Jordan into the land which the Lord our God giveth us."  {ST, November 4, 1880 par. 3}
[ST, November 4, 1880 par. 4]          The answer was a decided refusal; and all the hosts of the Amorites were marshaled to oppose the progress of the invaders. This formidable army struck terror to the hearts of the Hebrews, who were poorly prepared for an encounter with well-armed and well-disciplined forces. Moses was filled with anxiety. He knew that so far as skill in warfare was concerned, their enemies had every advantage. To all human appearance, a speedy end would be made of Israel. Moses had implicit faith in God, but he had little confidence in the people. He knew that God would be true to his covenant with Israel, that his power would be sufficient to carry them through every danger; but he had been so many times disappointed in the people,--they had so often failed in their allegiance to God, and had so often been filled with rage against himself, -- that he now had little hope of seeing them pass safely this trying ordeal. Would they, he anxiously questioned, by unbelief and rebellion separate from God, as they had so often done before, and thus bring upon themselves disaster and defeat? He saw them hopeful because of their recent victory, but he could not discern a deeper humility before God, a firmer reliance upon his mighty arm, and a more lofty courage. He knew that obedience to the divine command would make all the difference between success and failure, triumph and defeat. If God's power were withdrawn, well might sinful Israel fear for themselves and for their children, in the day of peril and conflict.  {ST, November 4, 1880 par. 4}
[ST, November 4, 1880 par. 5]          Moses kept his eye fixed upon the cloudy pillar that enshrined the Son of God, and strengthened his soul with courage as he was assured that the Guiding Hand was with them still. He encouraged the people with the thought that the token of God's presence was still vouchsafed to them, and sought to inspire their hearts, by words of faith and holy cheer: This mighty God, who has so many times delivered his people Israel, is our God still. If we are obedient to his voice, he will be our guide, and will deliver us in every emergency. Therefore obey the divine command with ready mind and cheerful heart, and God will open our passage through the land where he has bidden us to go. The trials and hindrances which you now fear will be removed as you march forward with firm and resolute step in the path where God leads the way.  {ST, November 4, 1880 par. 5}
[ST, November 4, 1880 par. 6]          Moses not only encouraged the people to trust in God, but to do all that human power could do in preparing for war. Their enemies were violent and blood-thirsty, ready and eager for the excitement of conflict, and confident that with their superior skill and numbers they would wipe out the unprepared Israelites from the land. But the mandate had come from the Possessor of all lands, in view of the refusal of these nations to let Israel pass through their borders, "Rise ye up, take your journey, and pass over the river Arnon. Behold, I have given unto thine hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish, because of thee."  {ST, November 4, 1880 par. 6}
[ST, November 4, 1880 par. 7]          These nations on the borders of Canaan God would have spared, had they not stood in defiance of his word, to oppose the progress of Israel. The Lord had shown himself to be long-suffering, of great kindness, and tender pity, even to these idolatrous nations. Abraham was shown in vision that his seed, the children of Israel, after his death should be strangers in a strange land, and should be afflicted four hundred years. But the Lord gave him the promise, "In the fourth generation, shall they come hither again, for the iniquity of the Amorite is not yet full." At the appointed time, the descendants of Abraham were to receive the land of Canaan for a possession, from the river of Egypt to the river Euphrates.  {ST, November 4, 1880 par. 7}
[ST, November 4, 1880 par. 8]          Although the Amorites were an idolatrous people, violent and cruel, God spared them four hundred years to give them unmistakable evidence that he was the only true and living God, the maker of the heavens and the earth. All his wonders in bringing Israel from Egypt, the judgments visited upon the Egyptians because they refused to let his people go, his mighty miracle in opening a passage through the Red Sea, and destroying Pharaoh's host; his wonderful works in the wilderness, the bread sent down from Heaven, the pure water brought from the rock, the punishment of the rebellious in Israel, --with all these facts those idolatrous nations were familiar. Sufficient evidence was given; they might have known the truth, had they been willing to turn from their idolatry and licentiousness to serve the living and true God. But none were to be compelled to believe, against their will. They were free moral agents, and must decide for themselves their future destiny.  {ST, November 4, 1880 par. 8}
[ST, November 4, 1880 par. 9]          Pharaoh once proudly inquired, "Who is the Lord, that I should obey his voice?" He learned by his own experience that it was He that hath power to create or to destroy. So the light had been given in the revelation of God's power to those fierce idolatrous nations, that they might know the true and living God. That light had been spurned, rejected; they had turned away from the true God to serve and worship idols, and their cup of iniquity was well nigh full.  {ST, November 4, 1880 par. 9}
[ST, November 4, 1880 par. 10]         When the Lord brought his people, after their long wandering in the wilderness, a second time to the borders of the promised land, additional evidence of his power was granted to those heathen nations. They could see that God was with Israel in the victory gained over king Arad and the Canaanites. They had still another evidence, in the miracle wrought to save those who were perishing from the deadly sting of the serpents. Although the Israelites had been harshly refused a passage through the land of Edom, thus being compelled to take the long and difficult route by the Red Sea, yet in all their journeyings and encampments, past the land of Edom, of Moab, and Ammon, they had shown no hostility; they had done no injury to the people or their possessions. On reaching the border of the Amorites, Israel had asked permission only to travel directly through the country, promising to observe the same rules which had governed their intercourse with other nations. When the Amorite king refused this courteous solicitation, and defiantly gathered his hosts for battle, their cup of iniquity was full. God would now exercise his power for their destruction, even as he had fought against Pharaoh and his hosts.  {ST, November 4, 1880 par. 10}
[ST, November 4, 1880 par. 11]          Again the great Commander of nations had bidden his people "Go forward." In obedience to the divine command they immediately crossed the river Arnon, and advanced upon the foe. An engagement took place, in which the armies of Israel were victorious; and following up the advantage gained, they were soon in full possession of the country of the Amorites.  {ST, November 4, 1880 par. 11}
[ST, November 4, 1880 par. 12]          It was the captain of the Lord's host who vanquished the enemies of his people. He would have done the same, thirty-eight years before, had Israel believed and trusted in him. They might have gained full possession of the land then, as they were obtaining it now. Here the Lord again proved to his people that he alone was their helper; for no other power could have delivered them in this emergency.  {ST, November 4, 1880 par. 12}
[ST, November 11, 1880 par. 1]       November 11, 1880 A Glorious Victory.    By Mrs. E. G. White.         Filled with hope and courage by their conquest of the Amorites, the armed hosts of Israel eagerly pressed forward, and, still journeying northward, they soon reached a country which might well test their courage and their faith in God. Before them lay the powerful and populous kingdom of Bashan, crowded with great stone cities, that to this day excite the wonder of the world, sixty walled cities, and unwalled towns without number, being contained in an area not much longer than an ordinary English county. The houses were built of huge black stones, hard as iron, and even more enduring, of such stupendous size that no human force which could have been brought against them in that country would have been sufficient to batter them down. It was a country filled with wild caverns, lofty precipices, yawning gulfs, and rocky strongholds.  {ST, November 11, 1880 par. 1}
[ST, November 11, 1880 par. 2]         The inhabitants of this land, descendants from a race of giants, were themselves of marvelous size and strength, and so distinguished for violence and cruelty as to be the terror of all surrounding nations; while Og, the king of the country, was remarkable for size and prowess, even among that giant race.  {ST, November 11, 1880 par. 2}
[ST, November 11, 1880 par. 3]          In this hour of peril, Moses could have confidence only in God. He alone could subdue their enemies. But the aged leader trembled for Israel. How would they conduct themselves? He remembered how they had been terrified at the mere description of the giants by the men who spied out the land of Canaan thirty-eight years before. He called to mind how often Israel had failed, and how God had given them up to the power of their enemies. What a horror of disaster and defeat must be the result, should they distrust God now!  {ST, November 11, 1880 par. 3}
[ST, November 11, 1880 par. 4]          But the cloudy pillar moved steadily forward, and following its guidance the Hebrew hosts advanced, past cities and towns of these rock houses, to Edrei, where the giant king, with all his forces, awaited their approach. Og had skillfully chosen the place of battle. The city of Edrei was situated upon the border of a table-land rising abruptly from the plain, and covered with jagged, volcanic rocks. It could be approached only by narrow pathways, steep, and difficult of ascent. In case of defeat, his forces could find safe retreat in that vast labyrinth of rocks, where strangers, attempting to follow them, would be lost.  {ST, November 11, 1880 par. 4}
[ST, November 11, 1880 par. 5]          Confident of success, the king came forth with an immense army upon the open plain; while from table-land above, which, as far as the eye could reach, was like a natural fortress, were heard shouts of defiance, and along its whole extent were seen the glittering spears of unnumbered thousands, eager for the fray. When the armies of Israel beheld the lofty form of that giant of giants towering above the soldiers of his army; when they saw the mighty hosts which surrounded him, and the seemingly impregnable fortress, behind which unseen thousands were entrenched; and then looked upon their own aged leader, his head whitened with the snows of a hundred and twenty years; when they considered their comparatively unarmed and defenseless condition, --the hearts of many in Israel quaked with fear.  {ST, November 11, 1880 par. 5}
[ST, November 11, 1880 par. 6]          But Moses was calm and firm: he was following the directions of a higher general, and however much he might distrust the armies of Israel, the God of Israel, never. The Lord had said to Moses, "Fear him not; for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon, king of the Amorites, which dwelt at Heshbon."  {ST, November 11, 1880 par. 6}
[ST, November 11, 1880 par. 7]          The calm faith and intrepid bearing of Moses, and his words of hope and courage, inspired the hearts of Israel with confidence in God. They felt that from him alone could they expect deliverance. They trusted all to his omnipotent arm, and they were not disappointed.  {ST, November 11, 1880 par. 7}
[ST, November 11, 1880 par. 8]          Not mighty giants nor walled cities, armed hosts nor rocky fortresses, nor all combined, could stand before the Captain of the Lord's host. The Lord led the army; the Lord discomfited the enemy; the Lord conquered in behalf of Israel. That entire force, with Og, their king, were destroyed; and the Israelites soon took possession of the whole country. Thus was blotted from the earth that strange and powerful people, who had given themselves up to iniquity and abominable idolatry.  {ST, November 11, 1880 par. 8}
[ST, November 11, 1880 par. 9]          The report brought back by the spies who were sent to view the land of Canaan, was in many respects correct. The cities were walled and very great, and the sons of the giants who dwelt therein were a powerful race, in comparison with whom the spies were like mere pygmies. It was on hearing this report that the people, instead of trusting in God to overthrow their enemies, rebelled against him, and declared the conquest of Canaan an utter impossibility, in their wild frenzy of passion and unbelief, even appointing a captain to lead them back to Egypt, and attempting to put to death the only two of their number who still possessed faith and courage. It was then that the judgment had been pronounced against Israel, that all above twenty years of age should die before reaching the promised land. Ere the Hebrews were led the second time to the borders of Canaan, this judgment had been fulfilled. The bodies of all that rebel host were buried in the wilderness.  {ST, November 11, 1880 par. 9}
[ST, November 11, 1880 par. 10]          In their contests with Og and Sihon, the people of God were brought to the same test beneath which they had so signally failed nearly forty years before. But the trial was now far more severe than when God first commanded them to go forward and their cowardly hearts refused to obey. There was then no army to oppose their progress or to strike terror to their souls. The difficulties which were then to be encountered in the discharge of duty were not nearly so great as now. The clouds that then darkened the path of faith became more dense and forbidding while they were halting and doubting and standing still, refusing to go forward when commanded to do so in the name of the Lord. When the word came again to Israel, Go forward, they must, if they would possess Canaan, advance against violent, skillful, and well-equipped armies.  {ST, November 11, 1880 par. 10}
[ST, November 11, 1880 par. 11]          They now remembered how once before, when they had marched out to battle, they had been routed, and thousands slain. But they had then gone in direct opposition to the command of God. When for their unbelief he had doomed them to perish in the wilderness, they were seized with horror and remorse; and, still as rebellious as ever, they determined to gain by their own power what God had declared they should not possess. They went out without Moses, God's appointed leader, without the cloudy pillar, the symbol of the divine presence, and without the ark. What marvel that they were utterly defeated!  {ST, November 11, 1880 par. 11}
[ST, November 11, 1880 par. 12]          But now, as they go forth to battle, Moses is with them, strengthening their hearts with words of hope and faith; the Son of God enshrined in the cloudy pillar, leads the way; and in their midst, accompanied by priests and Levites, is borne the sacred ark. Well may they be of good courage; they are following the command of Heaven, Go forward; and victory, complete  and glorious, is theirs.  {ST, November 11, 1880 par. 12}
[ST, November 11, 1880 par. 13]          All the experience of Israel has a lesson for us, who are living in the last hours of time. We should carefully consider their course of action and the dealings of God with them, and then imitate their virtues, while we shun those acts which brought upon them his displeasure. This mighty God of Israel is our God. In him we may trust, and if we obey his requirements he will work for us in as signal a manner as he did for his ancient people. It should be the most earnest study and continual effort of modern Israel to bring themselves into close and intimate relationship with God. Then with the mind quickened, the perceptions sharpened, they will discern his infinite power and overruling providence in all his dealings with man, and in all his created works.  {ST, November 11, 1880 par. 13}
[ST, November 11, 1880 par. 14]          Unseen by human eyes, God's power is constantly exercised for our good. When scientists seek to separate the works of nature from the immediate and constant manifestation of divine power, they are at sea without a compass. Every soul who cherishes the light which God has given will recognize him foremost in all his interest and in all his business. Skeptics may multiply doubts, scoffers may rail; but the true Christian calmly reposes in God, being assured that he is, and that he is a rewarder of all who diligently seek him.  {ST, November 11, 1880 par. 14}
[ST, November 11, 1880 par. 15]          Every one who seeks to follow the path of duty will at times be assailed by doubt and unbelief. The way will sometimes be so barred by obstacles, apparently insurmountable, as to dishearten those who will yield to discouragement; but God is saying to such, Go forward. Do your duty at any cost to yourselves. The sea of trouble which threatens to overwhelm you will open as you advance, revealing a safe path for your feet. The trials and difficulties which seem so formidable, which fill your soul with dread, will vanish as you move boldly forward in the path of obedience, humbly trusting in God.  {ST, November 11, 1880 par. 15}
[ST, November 11, 1880 par. 16]          There are daily, important duties for every soul; not one is excused. The present duty must be done now; for the time is short, and opportunities once lost will never return. There is danger in one moment of hesitancy in face of difficulties. God will be a light to the meek, the humble, the thankful and obedient; but he is a cloud of darkness to the selfish, the proud, the impatient, and the murmuring ones. Sooner or later, light will shine forth upon the pathway of those who hold themselves ready to go when and where Christ leads the way.  {ST, November 11, 1880 par. 16}
[ST, November 11, 1880 par. 17]          Every step in life should be that of faith, of love of consecration! We should walk in the light, as Jesus is in the light. Christ offers to walk with us through all the journey of life, and cheer our way by his presence. If we do not avail ourselves of his companionship, it is our own fault, our own loss. If we grope in darkness, it is because we refuse the presence of the only one who can make our way bright and joyful. We need to cultivate that faith which works by love, and purifies the soul. Our greatest danger is in harboring unbelief, and neglecting to cherish the precious love of Jesus.  {ST, November 11, 1880 par. 17}
[ST, November 18, 1880 par. 1]       November 18, 1880 Balaam Called to Curse Israel.    By Mrs. E. G. White.         With joyful hearts, and renewed faith in God, the victorious armies of Israel returned from Bashan. By their late successes they had not only come in possession of rich territories, but had gained a most cheering assurance for the future. They felt that the prospering hand of God was indeed with them.  {ST, November 18, 1880 par. 1}
[ST, November 18, 1880 par. 2]          They were now on the very borders of Canaan, only the river Jordan separating them from the promised land. To the west, just across the river, lay a great plain, covered with verdure, watered with streams from copious fountains, and abounding in all the signs of beauty and fertility. They were eager to enter at once upon their inheritance. Their conquest of the Amorites and the giant hosts of Bashan had made them confident of easy success on the other side. Their anticipations were excited to a feverish height. They kept their eyes fixed with eager expectation upon the cloudy pillar, impatient to see it move and lead them on. As yet, however, it gave no signs of moving, but hovered above the tops of the mountains overshadowing the tabernacle.  {ST, November 18, 1880 par. 2}
[ST, November 18, 1880 par. 3]          The period of waiting was employed by Moses in preparing the people for the permanent occupation of Canaan. In this work the great leader's time and attention were fully occupied; but to the people this period of suspense and expectation was most trying, and ere many weeks had elapsed, their history was marred by the most frightful departures from virtue and integrity.  {ST, November 18, 1880 par. 3}
[ST, November 18, 1880 par. 4]          The high table-land which the children of Israel had long been traversing, suddenly subsides near the Jordan, leaving a plain several miles in width, and extending some distance along its bank. This was called the vale of Shittim, because of the great number of shittim, or acacia trees which flourished there, and by their shade formed an agreeable retreat. This sheltered valley had the genial climate of the tropics, but it was unfavorable to mental or physical activity, as the Israelites proved. Here many of the older people were reminded of their early home by the Nile; for just across the river flourished palm-trees in such abundance that the city of Jericho, on that plain, was called the city of palm-trees.  {ST, November 18, 1880 par. 4}
[ST, November 18, 1880 par. 5]          But agreeable as were their physical surroundings, the Israelites were here to encounter an evil more deadly than mighty hosts of armed men or the wild beasts of the wilderness. That country, so rich in natural advantages, had been defiled by the inhabitants. On every side were places noted for idolatry and licentiousness, the very names being suggestive of the vileness and corruption of the people. The chief god of this region was Baal, and on the heights above the vale of Shittim was the city of Beth-peor, where the most degrading and iniquitous scenes were enacted by men and women as a part of the worship of their gods.  {ST, November 18, 1880 par. 5}
[ST, November 18, 1880 par. 6]          These surroundings exerted a polluting influence upon the Israelites. Their minds became familiarized with the vile thoughts constantly suggested; their life of ease and inaction produced its demoralizing effect upon them; and gradually and almost unconsciously to themselves, they were departing from God, and coming into a condition where they would fall an easy prey to the temptations of Satan.  {ST, November 18, 1880 par. 6}
[ST, November 18, 1880 par. 7]          The Moabites had not been molested by Israel, yet they had watched with keen and jealous interest all that had transpired in the surrounding countries. They saw that the warlike Amorites had been conquered, and the powerful and well armed inhabitants of Bashan had yielded, before the mysterious Power enshrined in the cloudy pillar. An unseen influence was at work for the Hebrews, and this was accredited to the God of Israel; for all well knew that, so far as human skill and strength was concerned, it was on the side of the enemies of the Hebrews. It was generally believed in that country that prophets and sorcerers had power to curse persons and places, so as to frustrate their counsels, enervate their strength, and fill them with fear, terror, and dismay. The Moabites now determined, as did Pharaoh, to enlist the power of sorcery to counteract the work of God; they would have the Israelites cursed.  {ST, November 18, 1880 par. 7}
[ST, November 18, 1880 par. 8]          In this purpose the people of Moab were joined by the Midianites, to whom they were closely united by the ties of nationality and religion. There was, living near the Euphrates, a man named Balaam, who was reported to possess supernatural powers, and whose fame had reached to the land of Moab. It was determined to call him to their aid in this emergency. Accordingly, messengers "of the elders of Moab and of the elders of Midian" were dispatched to Balaam, with valuable gifts to secure his divinations and enchantments against Israel. In this movement, Balak, the king of Moab, had taken the lead, having called in the aid of the Midianites, with the alarming message, "Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field.  {ST, November 18, 1880 par. 8}
[ST, November 18, 1880 par. 9]          The ambassadors at once set out on their long journey over the mountains and across the deserts, to Mesopotamia; and having found Balaam, they delivered to him the message of their king:--  {ST, November 18, 1880 par. 9}
[ST, November 18, 1880 par. 10]          "Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me. Come now therefore, I pray thee, curse me this people; for they are too mighty for me; peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed."  {ST, November 18, 1880 par. 10}
[ST, November 18, 1880 par. 11]          Balaam was once a good man, and a prophet of God; but he had apostatized, and given himself up to covetousness, so that he loved the wages of iniquity. He still professed to be a servant of the Most High, though pursuing a course to gain the favor of the enemies of the Lord for the sake of the rewards that he received from them.  {ST, November 18, 1880 par. 11}
[ST, November 18, 1880 par. 12]          When the messengers announced their errand, Balaam well knew that it was his duty to send them back with a positive refusal. But like many at the present day, he ventured to dally with the tempter, invite his presence, and give room for his temptations. He urged the messengers to tarry with him that night, declaring that he could give no decided answer, till he had asked counsel of the Lord.  {ST, November 18, 1880 par. 12}
[ST, November 18, 1880 par. 13]          Balaam was not ignorant of God's work in behalf of Israel. He knew how Jehovah had displayed his power and majesty in bringing his people from the house of bondage. The destruction of Pharaoh and his hosts, the mighty manifestations at Sinai, the countless miracles in the wilderness, and the recent triumphs over Og and Sihon,--these thrilling events had spread far and wide, and with them all Balaam was familiar. He could see how terrible a thing it was for finite man to war against the infinite God. He saw the destruction of those who set themselves in defiance of Omnipotence. Balaam knew that his curse could not harm Israel. God was on their side; and so long as they were true to him, no adverse power of earth or hell could prevail against them.  {ST, November 18, 1880 par. 13}
[ST, November 18, 1880 par. 14]          But the ambassadors from the Moabites had expressed great confidence in him as one who possessed mysterious power to bring destruction upon armies or nations; and his pride was flattered by their words,--"I know that he whom thou blessest is blessed, and he whom thou cursest is cursed." The bribe of costly gifts and prospective exaltation excited his covetousness. He greedily accepted the offered treasures, and then, while professing implicit obedience to the divine will, he labored to have his course in agreement with the purposes of Balak.  {ST, November 18, 1880 par. 14}
[ST, November 18, 1880 par. 15]          Here is a solemn warning for the people of God today, to allow no unchristian trait to live in their hearts. A sin which is fostered becomes habitual; and, strengthened by repetition, it soon exerts a controlling influence, bringing into subjection all the nobler powers. Balaam loved the reward of unrighteousness. The sin of covetousness, which God ranks with idolatry, he did not resist and overcome. Satan obtained entire control of him through this one fault, which deteriorated his character, and made him a time-server. He called God his master; but he did not serve him; he did not work the works of God.  {ST, November 18, 1880 par. 15}
[ST, November 18, 1880 par. 16]         There are men professing godliness today who manifest no more true love for God than did Balaam. It is solemn mockery to profess a faith which does not exert a controlling power over our lives. Christ declared to his followers that if they made it the great object of life to lay up treasures on earth, they could not be his disciples. "Ye cannot serve God and mammon." The man whose affections are centered upon God will not be greedy for earthly treasure.  {ST, November 18, 1880 par. 16}
[ST, November 18, 1880 par. 17]         Satan is ever presenting worldly gain and worldly honor to entice men from the service of God. He tells them it is their over-conscientiousness that withholds them from prosperity. Deceived by his temptations, they venture out of the path of strict integrity. One step in the wrong direction makes the next step easier, and they become more and more presumptuous. They will do and dare most terrible things, when once they have given themselves to the control of avarice and a desire for power. If men would only seek for those things which are of priceless value,--immortality of fame and eternal riches,--they would give no place to the temptations of Satan.  {ST, November 18, 1880 par. 17}