LAST Sabbath we preached in San Francisco, taking for our text Zeph. 2 : 1-3. The passage reads as follows:—
"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."
The points which presented themselves to our minds we wish to present to our readers. The duty specially dwelt upon is that contained in the first verse. We enforce it by reversing the order of statement, and tracing back to it.
1. The text applies when the "day of the Lord" is near; also called "the day of the Lord's anger." This "day" is referred to in Isa. 2 : 10-21, as the time when the Lord shall arise "to shake terribly the earth;" when "every one that is proud" shall be abased, and the enemies of the Lord will hide themselves "in the holes of the rocks, and in the caves of the earth." Compare Rev. 6 : 12-17. Isa. 13 : 6-13, describes this day, saying "it shall come as a destruction from the Almighty;" that it "cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it;" when he will "shake the heavens, and the earth shall remove out of her place," etc. Joel says the coming of the day of the Lord shall be proclaimed, when it is near, that the inhabitants of the land may be caused to tremble. Joel 2 : 1. Amos 5 : 18-20, says the day of the Lord shall be, and no brightness in it. Paul says, the day of the Lord shall come as a thief in the night, and sudden destruction shall come upon those who cry, Peace and safety. 1 Thess. 5 : 1-3. Peter says it is the day of perdition of ungodly men. 2 Peter 3 : 3-10.
2. When this day of the Lord is near, an injunction is given to seek meekness, and to seek righteousness. But the peculiarity of the text is, that the meek of the earth are exhorted to seek meekness; and they who have wrought the judgment of God are exhorted to seek righteousness. To these, the meek and righteous of the earth, it is said, if they seek meekness and righteousness, "it may be" they "shall be hid in the day of the Lord's anger." This clearly indicates the closeness of the test that is coming as the day of the Lord approaches; that the ordinary degrees of meekness and righteousness will not answer the demand of that time. The reason is evident: every extraordinary event of the past has called for a special or extraordinary preparation. But nothing like the coming "time of trouble" has ever been seen by mortal men. It is "the day of the Lord's fierce anger," when the wicked shall "drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation." Rev. 14 : 10; when probation shall cease, and the Lord Jesus shall end his work of intercession, and come "in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." 2 Thess. 1 : 8. Since the first promise given to Adam, after his fall, man has never been without an intercessor, or mediator. But, truly, God's "Spirit shall not always strive with man." Jesus will exchange the robes of priesthood for "the garments of vengeance." Isa. 59 : 17. In that day, he "that is unjust" must "be unjust still." Rev. 22 : 11, 12. No longer will sin be remitted, and the sinners will be turned away from the throne of grace. Prov. 1 : 24-30. Presumption and neglect will prove their ruin.
3. This exhortation must be heeded now. Diligence is required, "Before the decree bring forth, before the day pass as the chaff;" when the decree is made that "he that is unjust, let him be unjust still," no one can come to the Father, for Jesus is no longer a mediator. Oh, solemn time! how necessary to wrestle with God now, and get a full preparation to "stand in the battle in the day of the Lord." Eze. 13 : 5. See verses 1-14.
4. The same people are, of course, spoken to in the first verse, and exhorted, or rather commanded, thus: "Gather yourselves together, yea, gather together." The duty is urgent: it is repeated. This gathering has no reference to locality. Its meaning may be drawn from the use of the word "here" in Rev. 14 : 12. "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." "Here" does not mean, in this place, or locality. It has no special reference to San Francisco, or California, or Michigan, or New York, or New England. God's people are, and will be, in these localities, and many others. But "here" signifies, at this time and under the circumstances described. So, gathering together, does not indicate a coming to one locality, but a coming into unity of faith and spirit. This is an important duty, very often and very strongly inculcated in the Scriptures. The prayer of the Saviour on that last evening which he spent with his disciples before his death, is decisive on this point. He prayed for them, and not for them only, but for all who should believe on him through their word. It is for us as actually as it was for them. He prayed, "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." John 17 : 21. "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." Verse 23. It is very essential to our growth in the Christian graces that we strive for this unity; but it has a practical bearing—a most important one—outside of ourselves. The union of those who accept the truth of God is proof to the world of the divinity and the divine mission of Jesus. They who wish to "Christianize the nation" would accomplish far more toward it by striving for the unity of faith and spirit in the truth, than by civil enactments and Constitutional amendments. "Police regulations" "in the interests of religion" may secure a "fiat" religion—a religion of declaration instead of works, but a religion which will carry conviction to the world that Christianity is of Heavenly origin.
Paul wrote to the Philippians: "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind." Phil. 2 : 1, 2. They who would appreciate the Saviour's prayer in John 17, must have some of the spirit of the solemn scene and of the tender instruction which he gave to his disciples, on that night, so soon before his sufferings. So they who would appreciate the apostle's counsel to unity in Phil. 2 : 2, must consider the impressive introduction thereto in verse 1: "If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit." Who that has experienced the love of God can deny this consolation, this comfort, this fellowship? By these we are exhorted to this unity. To reject the unity is to cast a slight upon these precious tokens of divine love and consolation. God save us from despising such Heavenly benefits!
Again, the same apostle has taught the same thing in his letter to the Corinthians. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind and in the same judgment." 1 Cor. 1 : 10. And he taught that the means of attaining to this unity are the gifts of the Spirit which God "set in the church." (1 Cor 12 : 28). "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ : till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." Eph. 4 : 11-13.
The church is represented as "a perfect man," all the members "fitly joined together," with Christ as the head. And we are not only united to Christ the head, but, says the apostle, "we are one body in Christ, and every one members one of another." Rom. 12 : 5. Very few of the members of a human body are united to the head directly, and none independently. The union with the head is through each with each other. So in the body of Christ—the church—"every one members one of another." Severed, disconnected, there is no body. Separated from one another they are separated from the head—separated from their sphere of usefulness. "The43eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you." 1 Cor. 12 : 21. These scriptures should be well considered by all who profess to love the present truth. The obligations and responsibilities of church relations are but little appreciated. To connect one's self with the work of God means something. It is a position of high privileges. But it is not all of privilege; it is a position of great responsibility; it is a renunciation of self, and of our own ways. It is entering an army, to yield implicit obedience to the "Captain of our salvation." It is entering a school, to pay diligent attention to the instruction of our Divine Teacher. They who profess to belong to this army, to be in this school, who cultivate feelings of independence and self-will are laboring under a fatal deception.
To one relation in the church and cause of God we wish to call special attention. God always has a work in progress in the earth; at different times he has a special work. And in all things he chooses workers to carry on his work. Indeed, where there is a work there must be workers. Without workers no work can be done; and the work for man God has committed to men. These workers are not infallible; they are not perfect, for no such persons can be found to do any work. But they are called of God; they are Heaven-appointed. Saul was far from being a perfect man; he pursued David with bitter hatred, with cruel and causeless jealousy. But David would not lift up his hand against Saul even in self-defense; not so much as to treat him with any indignity, because he was "the Lord's anointed." God chose the king, and placed him on the throne; he was master of the position, and the position must be respected for the Lord's sake. In this David manifested a high sense of loyalty to the God of Israel. Obedience to the constituted authority is obedience to God who makes the appointment.
Moses was not a perfect man; Aaron was far from being a perfect man; but God chose them to occupy a certain position in his work, and loyalty to the work demanded that they be respected in that position. Moses did not choose the place, he tried by every means to avoid taking the responsibility, and to have another appointed. But having accepted it, he was in duty bound to maintain it, and to perform the obligations connected with it. But certain eminent ones, "famous in the congregation, men of renown," "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?" Num. 16 : 3. This was a false accusation; they had not lifted up themselves; they had not taken these positions upon them; but the Lord had placed them there. The rebellion was professedly against Moses and Aaron, but actually against the authority and appointment of God. And the rebuke which the Lord gave to this spirit of selfishness and self-will was as terrible as it deserved. He caused the earth to open and to swallow up the rebellious company "and all that appertained to them."
Many are making the same mistake made by Korah and his company, even in this day. They profess great love for the work of God, and yet think they do no wrong in hindering the workers. All that Korah did, or tried to do, was to destroy the influence of Moses in the sight of the congregation. But what more was needed to hinder the work, than to destroy the efficiency of those appointed to do the work?
God always has those who represent his work; who spend their time, their strength, their lives, to insure its prosperity and success. And often have we wondered at the blindness of those who seem to have a real love for the cause of God, who will weep under the thrilling testimonies of the servants of God whose lives are consecrated to the work, and will yet give the strength of their influence to some pious talker whose sole ambition is to destroy the influence of the testimony given for the truth. Poor, deceived souls! If they would stop to consider, they would see that these professedly pious but vain talkers bear no burden of the cause themselves. They represent no truth; they are not committed to the advancement of any principle. A thousand like them would never advance the work of the Lord enough to give it a place upon the earth. Their strength is to suggest doubts; to murmur; to cavil; to find fault with the real workers. But if the work were put into their hands, if a real responsibility were placed upon them, they would soon give full proof of their weakness and their folly. Every particle of encouragement given to them is just so much aid rendered to the enemy of the cause and work of God.
We are in a time of great dangers and great responsibilities. "Now the gathering call is sounding." What is our influence, and where is it exerted? "Who is on the Lord's side?" We are either gathering with Christ or scattering abroad. The Lord calls for faithful, diligent soldiers. "The battle is coming between the two kingdoms; the armies are gathering round." To us is given the solemn, urgent admonition: "Gather yourselves together, yea, gather together." Let no distracting influences have place in the ranks of the Lord's army. In the strength of God one can chase a thousand, while two can put ten thousand to flight. Deut. 32 : 30. So greatly does union increase our strength in the work of God. Let us "press together," keeping "the unity of the Spirit in the bonds of peace," and victory will soon be ours.
Brief Comments.
GAL. 4:10, 11. "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain."
This text has often been quoted against those who keep the Sabbath of the Lord according to his own commandment. But there is not the shadow of a reason for such an application. The text does not specify the nature of the days observed by them. It is inferred that it may refer to the Lord's Sabbath day; but the inference is not sustained by any probability. So far from it, the context shows clearly to what it does refer, and shuts out all possibility of referring it to the Sabbath of God's commandment.
1. Paul said to those to whom he wrote in Galatia—"When ye know not God, ye did service unto them which by nature are no gods." Verse 8. This service could not refer to the Sabbath, nor even to the rites of the Levitical law, nor to anything which Jehovah, the true God, had commanded. Obedience to anything which the God of Israel required never was doing "service unto them which by nature are no gods." This is evident to all.
2. The apostle reproved them for turning back to their former practices, and followed this reproof with the declaration of the text.
3. The nature of the observances referred to is clearly shown by the expression, "observe times," which always denoted the practices of the heathen. See Deut. 18:9-12: "When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord; and because of these abominations the Lord thy God doth drive them out from before thee." The observance of "times" has a heathen companionship in Deuteronomy, and so it has in Galatians 4.
4. While the "service" of the text cannot include the observance of the seventh day, or Sabbath, or anything which God ever required, it does include the observance of the Sunday, which, as the observance of "times," was of heathen origin. It was instituted in honor of "them which by nature are no gods." See the proof :—
(a) The first "public authority" for the observance of Sunday was the decree of Constantine, in which he gave it the heathen astrological title of "the venerable day of the sun."
(b) Dr. Schaff, in his Church History, says this decree of Constantine was in accordance with his worship of Apollo, the sun-god. This decree was issued before the Emperor made any profession of Christianity.
(c) All authorities agree that it derives its name Sunday from its being consecrated to the sun by the heathen nations. The "Sunday" is a standing monument, upheld by modern Christianity, in honor of heathenism.
"Sunday was a name given by the heathen to the first day of the week, because it was the day on which they worshiped the sun."—S. S. Union Bib. Dict.
"The heathen nations in the north of Europe dedicated this day to the sun, and hence their Christian descendants continue to call the day Sunday."—Webster.
"The ancient Saxons called it by this name, because upon it they worshiped the sun."—Rel. Encyclopedia.
"It is also called Sunday from the old Roman denomination of dies solis, the day of the sun, to which it was sacred."—Douay Catechism.
Such was the "dedication" and such the "sacredness" of the Sunday. Its observance is prohibited by the Lord who forbids our following the ways of the heathen, or observing the "times" instituted by them.
Rom. 2:13. "For not the hearers of the law are just before God, but the doers of the law shall be justified."
The first part of this statement is evident to all; hearing the law does not make one just before God; it does not make any one better. The benefit of any precept is not in the hearing, but in the use. It may, and often does, greatly increase one's condemnation. Not that there is anything in the law which is necessarily condemnatory in its nature. If the law condemns a man the fault is in himself. The law will never condemn a man who does right—who does not transgress it.
And this leads us to a ready acceptance of the second part of the text. If a man did not transgress the law he would not be condemned by it; he would stand vindicated by his obedience—justified by the law. An innocent man may always find a refuge in the law; a guilty man never can. Here is where most people err in considering this text; they try to apply it to man in his present, fallen condition—as a sinner. But the application will not hold good. There is a difference, infinitely wide, between a doer of the law and a transgressor of the law. The text admits of no modification. No statement in the Bible is more just and consistent with the principles of government than this, that "the doers of the law shall be justified."
The scripture says: "Fear God, and keep his commandments, for this is the whole duty of man." Can any person believe that man would ever have incurred the displeasure of God, and brought condemnation upon himself if he had done his whole duty, and perfectly obeyed God's requirements? Impossible. No one who regards God as a just Judge and Governor can for a moment harbor the thought. The conclusion is inevitable: if he would not have been condemned, he would have been justified, for between condemnation and justification there is no intermediate state or neutral ground.
The apostle does not say that men will be now justified by the law. This he contradicts; he says there are no doers, hence, none are justified by it. The text does not vindicate the present condition of man. But it does vindicate the law as a rule of right and justice. It proves that justification is in the law, though man has lost it, and, unassisted by grace, can never recover it.
Paul is not alone in this statement. James has laid down the same principle: "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his doing." (Margin). Jas. 1:25.
Where the carnal mind (Rom. 8:7) has not the supremacy, antinomianism finds no place. He who is "vainly puffed up by his fleshly mind," finds fault with the law; but he who sees in the light of "the perfect law of liberty" and is instructed by the Spirit of God—who recognizes his relation, as a sinner, to the justice of God, will leave his complaint upon himself. Job 10:1.
"The Gates of Hell Shall not Prevail Against it."
By John Nevins Andrews
THIS was our Lord's promise concerning his church. The hell here brought to view, is not gehenna, the place of the damned, nor yet tartarus, the abode of the fallen angels, but hades, the place of the dead.
The gates of hades, the place of the dead, shall not prevail against the church of Christ. This does not mean that the individual members of the church shall not die; but it does mean, (1) That hades shall never swallow up the entire church so that the people of God shall be extinguished from the earth, and no remnant left to maintain God's pure worship; but, (2) more fully does this promise relate to the fact, that though the people of God from generation to generation enter hades and have its gates close upon them, they shall, by-and-by, have these gates opened to them, that they may come forth in triumph. Paul tells us that at the sound of the last trumpet the saints shall put on immortality; and then they shall with exceeding triumph cry out, "O death, where is thy sting? O grave [Greek, hades], where is thy victory?" 1 Cor. 15:51-55. So the victory that hades has had over the people of God is then wrenched from its grasp and given to the saints.
That the gates of hades shall not prevail against the church, is therefore a promise of the resurrection of the just. And that our Lord might thus raise his people, it was necessary that he should enter hades himself (See Ps. 16; Acts 2:25-31), and bring away the key of that dark prison-house of death. This our Lord has done. Rev. 1:18. So concerning the resurrection of that people against whom hades shall not prevail, the Lord by his prophet says:--
"I will ransom them from the power of the grave [sheol, or hades], I will redeem them from death; O death, I will be thy plagues; O grave [sheol, or hades], I will be thy destruction; repentance shall be hid from mine eyes." Hosea 13:14.
So hades shall not only give up the saints, but shall itself be destroyed. Several questions are suggested by these facts: 1. What brings men within the gates of hades? It is death. 2. What brings them out of hades? The resurrection. 3. Is Paradise a part of hades, as some affirm? 4. If so, when hades is destroyed, what becomes of Paradise? 5. But if Paradise is not a part of hades, how could our Lord who went to hades at his death, also at the same time be in Paradise? 6. Again, if Paradise is in hades, where is hades itself? Every scripture which gives its location, places it in the bosom, or heart, or nether part, of the earth. Eze. 32:18-32; 31:16-18; Isa. 14:1-15. 7. If Paradise then is in hades, hades being in the nether parts of the earth. Paul when caught away in vision to Paradise, was not taken to the third heaven as he supposed, but to the depths of the earth! 8. And how about the tree of life that grows in Paradise? Is it flourishing in some cavern in the interior of the earth? 9. And why speak of the gates of hades prevailing against the church, if they are only opened to the righteous to admit them into Paradise? 10. Finally, who would ever think of locating Paradise in sheol, or hades, were not the Scriptures so explicit that the righteous at death do not enter Heaven, but do enter sheol, or hades? Compare Acts 2:34; Eccl. 9:10. 11. Yet, after all, would it not be as well to view death and hades as conquered enemies that do not usher us into Heaven, but that do have a temporary victory over us till Jesus shall unlock this dark prison, and raise us to immortal life?
J. N. A.
A Frank Confession.
By Uriah Smith
IN an article on the Sabbath question, in the Christian Standard of Sept. 26, 1874, Clark Braden said:—
“One of the many questions that are now causing discussion and confusion in various parts of the country, is what is called the Sabbath question. Often our congregations are divided and destroyed by the persistent proselyting efforts of perambulatory propagandists on this subject. Our preachers are by no means agreed in their teaching, and have no well-defined views on the subject, and are defeated when they attempt a defense of our practice of observing the first day, or a review of the arguments of the advocates of the seventh day. Nor are we alone in this. There is no clear, tenable teaching on this subject in our theological works and commentaries, or by our religious press. Advocates of the observance of the first day, stultify themselves by taking contradictory and inconsistent positions.”
These words are as true to-day as they were in 1874. To say that the defenders of the first day do not agree in their teaching, and have no well-defined views on the subject, is a significant and humiliating admission. How does this happen if the Bible is as clear as it is claimed to be on this subject?
To acknowledge that their preachers “are defeated when they attempt a defense of our practice of observing the first day, or a review of the arguments of the advocates of the seventh day,” is frank.
To admit that there is no clear, tenable teaching on this subject in their theological works and commentaries, is owning a very apparent truth. And we may add that there never will be any except in favor of the seventh day; for there only is the strength and harmony of the testimony of the Bible to be found. U. S.
Church and People Drifting Apart
The Chicago Advance speaks of an interesting discussion which took place recently in the Monday ministers' meeting in that city, as to whether the church and the people were drifting apart. The opinion was given in the affirmative, and such a state of things was ascribed to various causes; prominent among these is the spirit of caste or aristocracy in the churches and the high price of sittings. A "Constitutional Amendment" alone can save the religion of the American churches!
The Missionary.
By Mrs. E. G. White
Among the Churches.
ST. HELENA.
It was almost with regret that we left our comfortable home at Bro. Harmon's to visit St. Helena. Bro. and Sr. H. thought it unsafe for Sister Rogers and myself to make the journey alone at this season of the year. Hence they accompanied us, their team leading the way, while ours followed. When we left Healdsburg, the fog was so dense that we could see but a short distance before us, but in a few hours the mists dispersed, and we enjoyed beautiful sunshine.
The road through Knight's Canyon, always perilous to the inexperienced traveler, is often impassable in the rainy season. We were very thankful for a pilot in this part of our journey. I dared not look either to the right or left to view the scenery, but, holding the lines firmly, and guiding my horse in the narrow passage, I followed our leader. Carelessness here would have been fatal. Had our horse turned out of the right path, we should have plunged down a steep precipice, into the ravine below. As we rode along in almost breathless silence, I could but think how forcibly this dangerous ride illustrates the Christian's experience. We are making life's journey amid the perils of the last days. We need to watch carefully every step, and to be sure that we are following our great Leader. Skepticism, infidelity, dissipation, and crime are on every hand. It would be an easy matter to let go the reins of self-control, and plunge over the precipice to sure destruction. How great the mercy that surrounds and preserves us every moment!
Infinite Love has cast up a pathway upon which the ransomed of the Lord may pass from earth to Heaven. That path is the Son of God. Angel guides are sent to direct our erring feet. Heaven's glorious ladder is let down in every man's path, barring his way to vice and folly. He must trample upon a crucified Redeemer ere he can pass onward to a life of sin. Our Heavenly Father's voice is calling us, Come up hither. The tokens of his love are as numerous as the sand upon the sea-shore. The humble, trusting ones are guided and protected in the way of peace. But He who is infinite in wisdom compels none to accept Heaven's most precious gift—compels none to walk in the path which has been cast up at such a cost. Every one is permitted to choose for himself the narrow, shining steep that leads to Heaven, or that broader and easier way which ends in death.
In this one day's ride I have seen the greatness, the majesty, and the power of God in his created works. Mountain and valley, field and forest, rocks and streams; also villages and cultivated farms, were spread out before me. Wherever I turn, are the sublime, the grand, or the beautiful; and my heart goes out in praise and gratitude to God for these evidences of his love. All the varied and lovely scenes of nature are so many pictures spread out before our senses to help us grasp the unseen glories of that land where the beauty fades not, and the living never die. Sin has made our world the abode of sorrow and misery, and we long for the sinless country. But we should not cease to value and enjoy all that brightens our earthly path, as the faint semblance of that which is richer and purer and more beautiful in our heavenly home.
As we passed Calistoga, about ten miles from our destination, we rode from sunshine into shadow. The fog came in upon us, and again shut us in like a thick cloud. We were glad to reach St. Helena, and find ourselves once more in the pleasant parlor of the Crystal Springs Health Retreat, where we were kindly welcomed by Bro. and Sister Atwood. A wood fire was burning on the hearth, and its warm, bright blaze was a pleasant contrast to the damp and darkness without. It is, however, but justice to state, as I was assured by residents here, that fog is rarely seen in this locality.
On the Sabbath it was rainy, yet we rode three miles to the church at St. Helena. Here I again engaged in labor for the young. After prayer for those who came forward, a social meeting was held, in which nearly all took part. Union and harmony exist among the members of this church, yet many need the transforming influence of the Spirit of God, ere they will be prepared to shed light upon others. If all who profess the faith would bring forth corresponding works; if they would in humility work for Jesus, willing to bear burdens in the church, and glad to do anything to benefit their fellow-men and to save souls, how much more might be accomplished in the cause of God!
Every member of our little churches may become strong in Christ. All should constantly feel that they are not their own; that Christ has a right to use them, to the fullest extent of their capabilities, for his own honor and glory. Although there is a cross to be borne, let us cheerfully follow in the path where Jesus leads the way. All who have been ransomed by the blood of Christ, have a work to do for their Redeemer. The salvation of our souls cost an infinite price. In return we are required to sacrifice for the good of others. If every member of the church would seek to maintain in its purity the faith once delivered to the saints; if all would live for God and the great hereafter, what a power would attend their labors. It is the privilege of every child of God to gather light from the exhaustless fountain, and to shed it forth upon others. When I think of this, I long to urge upon every one who bears the name "Christian," the importance of representing Jesus, and not self.
In order to bless others by our influence, we must have a living connection with Heaven, and must be willing to deny self, to labor, and sacrifice. The careless and ease-loving seek to shun anxiety and effort, while the few earnest and faithful ones are left to bear all the burdens. May God help these self-denying laborers. Let them go forward with hope and courage. The prize is before them. It is those who run the race who will win the crown of immortal glory. "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels."
MRS. E. G. WHITE.
From the Field.
NEBRASKA, Hubbell.—Bro. Daniel Nettleton writes: "We closed our meetings at this place December 17. There is now a company of twenty-one keeping the Sabbath. A Sabbath-school of over forty members has been organized, and is furnished with Instructors, "Song Anchors," a good library, and record books. Since our last report, we have sold $18.90 worth of books, and obtained three subscribers for the Review.
We have learned one thing in these meetings which may be of interest to our ministering brethren: If we would see more fruit of our efforts, we must visit from house to house, and pray and labor with the people in their homes."
MINNESOTA.—Bro. S. Fulton reports that he organized a church of thirteen members at Stowe Valley. The tithing system was adopted, and they have a good Sabbath-school. At Alexandria a church of seven members was organized. Others are keeping the Sabbath and will probably soon unite with them.
Bro. L. Johnson reports the organization of a church of seven members at Herman, Grant Co.
INDIANA, Big Indian, December 18.—As the result of preaching the truth here, five adults are keeping the Sabbath.
There are now in Blue Grass and Big Indian eleven adults keeping the seventh-day Sabbath, and sustaining a reputation for Christian integrity and zeal. Besides these, are several earnest youths who are faithful keepers of God's commandments and the faith of Jesus. The above we hope soon to organize into a company that will meet at Big Indian. A. W. BARTLETT.
KANSAS.—Bro. P. L. Hoen writes that as the result of labor in Edwardsville, Wyandotte Co., ten signed the covenant, and a leader was appointed. They have regular Sabbath meetings and weekly prayer-meetings. A Sabbath-school of fourteen members was organized.
Bro. Woodruff reports the addition of five to the church at Howard's Mills, Missouri. Beside these, there are reports of single individuals accepting the truth, and the number of interested readers throughout the country is increasing. So the good work moves on.
The Bitterness of Sin and Mercy
By Charnock
HE that hath tasted the bitterness of sin, will fear to commit it; and he that hath felt the sweetness of mercy will fear to offend it.—Charnock.
Prayer and Work.
By Ellet Joseph Waggoner
It is very common for Christians to pray that the Lord will extend his cause, and hasten the time when all shall have the truth. This is all right so far as it goes; but if they do nothing more it will amount to but little. It is true that God has promised to hear and answer prayer, but he has his own way of working. Very often he requires individuals to help answer their own prayers. In order to have a reasonable hope that our prayers will be answered, we must ask in a proper manner, and observe the proper conditions.
Now what agency does God employ to extend his cause? He works through men, by means of the spoken or written word. He has never sent angels to preach the word, neither is the work advanced by some intangible, irresistible impulse emanating from God, without the intervention of man. There never has been an advance move made in the cause of God unless one has taken hold of the work in earnest. Sermons have been preached, tracts have been written and extensively circulated, and individual work has been done for sinners, whenever anything has been accomplished.
But for all this, money is necessary, and this must be supplied. And so, very often it is the case that those who pray for the extension of the work would pray more directly to the point if they would pray for a willing, generous spirit, that they might be able to give cheerfully of the means which God has placed in their hands. If when they pray thus, they would give something to help carry on the work they might have a hand in answering their own prayers. And this is what God designs.
It is reasonable to suppose that God is more solicitous for the spread of his cause than any man can be. He always leads out and opens the way; we tardily follow. "Faith without works is dead." The apostle James shows how foolish it is to say to the naked and hungry, "Be ye warmed and filled," when "those things which are needful to the body" are not given. It profits nothing. So it is with the cause of God. Many prayers profit nothing, because they are not backed by earnest work.
God could carry on his work independent of men, but fortunately for us he has not chosen to do so. The enjoyment of our promised reward would be lessened if not wholly lost, if we did not have a share in the work. Only to the workers will it be said, "Well done!" To such the words will be added, "Enter thou into the joy of thy Lord." What is the joy of the Lord? Is it simply to sit passively and feast the eyes and ears on the glorious sights and sounds of Heaven? Far from it. We learn from Isa. 53:10, what it is: "He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many."
If, then, the joy of the Lord will be to see those saved for whom he labored, and endured anguish and death, what must we do to enter into that joy? We must be co-workers with him. We must share in the toil and suffering and hardship here, that we may see those whom we have helped to save. This is plain enough, but there is one more thought: There will not be a specially favored class who are to enter into the joy of the Lord; all will alike share this to their fullest capacity. Then there will be none there who have not denied themselves here in order that others might be saved. This is something for us each to meditate upon. Have we really practiced self-denial for the sake of the cause? If not, we would do well to begin, or we shall lose our reward, for time is short.
What is needed is not less prayers but more work. The work will be done; if not by us, by somebody else. "Look on the fields; for they are white already to the harvest. And he that reapeth received wages, and gathereth fruit unto life eternal."
"Who will come
And share in the glory of the harvest home?"
E. J. W.
Prayer in Prosperity and Poverty
By Charles Haddon Spurgeon
The man that has an empty cup may pray, and should pray that it may be filled; but he that has a full cup ought to pray that he may hold it firmly. It needs prayer in prosperity that we may have grace to use it, as truly as it needs prayer in poverty that we may have grace to bear it.