Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Aug 10, 1876
THE SOWER.
By John G. Matteson
BY ELD. JOHN G. MATTESON.
Text: “The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the wayside, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth; and forthwith they sprung up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns, and the thorns sprung up, and choked them; but other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.” Matt. 13:1–8.
It is a common idea in our day that religious worship consists merely of certain ceremonies and forms, which are confined to a certain time and a certain house. Yet Christ preached the word in the temple, in the synagogue, in the house, on the sea side, in the desert, and on the mountain. He was instant, in season and out of season, in regular meetings and in all other places, on the Sabbath, and on all other days. To worship God means simply to do his will at all times, and in all places.
On the occasion here spoken of Jesus sat in a ship, and the audience stood on the shore.
“And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up.” Verses 3, 4.
This parable was taken from a well-known act in every-day life. In Judea the roads were not fenced up as they are here. A road was nothing but a path across the field. This path was trodden down by man and beast until it was hard and unfitted to receive the seed. There was no soil to cover it; thus it soon became food for the birds. This is the first kind of soil among the six kinds described by our Saviour. Perhaps it possessed as good qualities as the good ground, but from want of suitable preparation, it was entirely unfit to receive the seed, and thus it brought forth no fruit.
“Some fell upon stony places, where they had not much earth; and forthwith they sprung up, because they had no deepness of earth. And when the sun was up, they were scorched; and because they had no root, they withered away.” Verses 5, 6.
This part of the field, as here described, was filled with stone. The soil itself might be very good, but it was so stony that there was no room for the seed, nor moisture for it. The seed sprung up and received life—it went farther than that which fell by the way side—yet the tender life was not nourished, for which reason it soon faded away. The heat of the sun, which should have sustained life, became, under these circumstances, a source of death. And it produced no fruit.
“And some fell among thorns; and the thorns sprung up, and choked them.” Verse 7.
The third kind of soil was full of thorns, and they grew faster than the seed. At last they gained the victory, and choked the seed entirely, so that it brought forth no fruit. Had the thorns been taken out of the way, then they would not have choked the seed. But for some reason or other, this soil had not been well prepared, and it was therefore unfruitful.
“But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.” Verses 8, 9.
All people have ears, but all will not open their ears to hear. “For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see; and your ears, for they hear.” Verses 15, 16. There are, alas! too many who choose to close their eyes against the precious truth of God. May the Lord help you, dear reader, to choose the better part, that the words of our Saviour in the sixteenth verse may be applied to you, and his blessing rest upon you.
Our Lord describes three kinds of fruitful ground. These three kinds of soil do not possess the same degree of fertility, yet they are all called good ground, because they bring forth fruit—some more, and some less.
The Saviour then explains the parable of the sower to his disciples in very plain words: “Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way-side.” Verses 18, 19.
Mark writes: “The sower soweth the word.” Chap. 4:14. And Luke: “The seed is the word of God.” Luke 8:11. He that proclaims the “word of the kingdom” or the “word of God” to his fellow-men is, therefore, the sower. Two things belong especially to the preaching of the word: First, the commandment and will, doctrine and example, of our Lord must be presented, and not merely human commandments, traditions, and ceremonies. Secondly, the word of God must be applied in the proper place, time, and manner; the self-righteous and careless must be warned and rebuked, the weak and desponding, comforted and encouraged; and that portion of the word which belongs especially to our time and generation must be faithfully presented.
There are but comparatively few preachers who do this. And when it happens that such an one comes to some place to preach “the word of the kingdom,” it immediately becomes a great question with the people whether it is best to attend or not. Many are so prejudiced that they will not hear at all. They despise the word. This class is not mentioned by our Saviour in this parable. He speaks of those who have courage to go. Yet some of these do not understand that which is spoken, although they hear. They have no taste for eternal and heavenly things, and cannot appreciate the value of truth and immortality. The world and sin have so long trampled down the soil of the heart that the moral and religious nature is hardened, and the word makes no impression at all. Yet the wicked one is all ready to do what he can; for he knows that it is present truth that is proclaimed. Therefore, he tries immediately to snatch away the word, even from these hardened minds, and perhaps he will even try to excite them to hinder the work of God by low conversation and evil works.
“But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended.” Verses 20, 21.
Here is another class of people. They not only hear the word, but receive it immediately with joy. They see plainly that the truth is harmonious and rests on a good foundation. They are even anxious to learn something from Christ, and desire at last to obtain eternal life. The word makes a good, but not a very deep, impression upon them. The work is superficial. They still love the world and its lusts more than they love God and the truth. There is no thorough change of heart. The carnal mind is still like stony ground in which the incorruptible seed in vain seeks for nourishment. And that tribulation and persecution on account of the word, which should serve to ripen the seed and develop the spiritual life, scorches it instead of imparting new life and vigor. They are quickly offended when they have to bear crosses and endure tribulation on account of the truth. They leave the narrow road, because it is too straight for them, and afterward glide quietly down the stream of unbelief and carelessness unto destruction.
“He also that received seed among thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.” Verse 22.
Mark says, “The cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.” And Luke, “When they have heard, they go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.”
The class of people here spoken of hear the word, and it receives life in the heart; for if it had no life, it could not be choked. The incorruptible seed of the word germinates. It grows, and the plant is seen. But the seed of the world, and of the pleasures of this life, grows also, and becomes stronger than the good seed. The flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary the one against the other. A struggle arises in the soul between good and evil. The interest that was manifested at first decreases. The anxious, unbelieving query arises, “What shall we eat? what shall we drink? and wherewithal shall we be clothed?” This is exactly what the Gentiles inquire about; for they have no living faith or real confidence in our Heavenly Father. They do not seek first the kingdom of God and his righteousness.
Some are so filled up with such untimely cares for this life that there is no room for the word of God, nor time for prayer, nor taste for spiritual and eternal things. Others covet riches and study more how to increase their amount of property, than how to honor God and advance his cause and truth in the earth. Others yield to the lusts of other things, which, entering in, cause the word to become unfruitful.
The world is not well-disposed toward the children of God. They are not situated here as though they were planted in a friendly garden, but in a barren desert, where they are continually exposed to corruption, and can thrive only by diligent and patient care. Let him that thinks he stands take heed lest he fall. If the thorns of worldliness are not exterminated, they will increase and choke the heavenly plant, so that it never can bring forth fruit.
“But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.” Verse 23.
Luke says, “But that on the good ground are they which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.” Luke 8:15.
The word of God can only thrive in the good ground. But the soil of the heart will never be good until men learn to crucify the flesh with its affections and lusts. God has promised those who come out from the unbelief and idolatry of this world that he will be their father, and they shall be his sons and daughters. “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.” 2 Cor. 7:1.
When the spirit thus overcomes the flesh, and the word of God is received into an honest and good heart, which brings forth fruit with patience, then the seed springs and grows up. The earth brings forth fruit, first the blade, then the ear, and after that the full corn in the ear. Mark 4:28. And when the fruit is perfected, then comes the harvest, when the ripe bundles shall be gathered home to the heavenly garner. Then every faithful servant shall rejoice forever with the Lord, both he that brought an hundredfold, and they that brought sixty and thirty.
CHRIST'S COMING WILL BE LITERAL.
By WM. PENNIMAN
MANY of the so-called divines of the day attempt to prove that there will be no literal coming of the Saviour. A doctor of divinity with whom I am acquainted attempts to overthrow the true meaning of Acts 1:11, by claiming that the Greek word, tropon, means not manner, but character. So when the angels 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,” they did not mean that he would come literally, but spiritually, with the same character. This position amounts to nothing. This expression is pointless and without meaning if you undertake to spiritualize it so as to get rid of50the literal coming of Christ. By using the word character instead of manner he undertakes to overthrow the literality of the whole text.
The primary meaning of tropon, as given in Greenfield’s Greek Testament, is mode, manner, way. It is also thus defined in Liddell and Scott’s Greek Lexicon. Both of these authors give character as one of the definitions, but as they do not give it as the primary sense of the word, we are not bound to accept it, especially as it does not harmonize with the true sense of the text.
Yet even admitting that the word means character, what is the great difference? What was the character of the Saviour’s ascent into Heaven? or what characterized it? Literality. He ascended up into Heaven bodily, and a cloud received him out of the sight of those who gazed upon him. Now what will be the character of his second coming? or what will characterize that event? Literality, “Behold, he cometh with clouds; and every eye shall see him.” Rev. 1:7.
Examine the text in question more carefully; notice that it reads: “This same Jesus.” The angels doubtless knew that some would not believe in his personal coming, and that some doctors of divinity, in the last days, would write and preach against it, hence the forcible language they used to encourage and comfort the disciples.
“Yes,” says the objector, “it is the same Jesus, but his coming is not the same. He does not come visibly to the human eye; he comes spiritually to reign in the hearts of his people.” This is certainly a spiritual manner of getting rid of the teachings of the text. We would ask if Christ’s ascension into Heaven was simply of a spiritual character, or was it literal? If it was literal, then we must look for a literal coming; for the text reads, “This same Jesus shall so come in like manner as ye have seen him go into Heaven.” It plainly follows, then, that if his ascent into Heaven was personal, visible, and consequently literal, as he was seen by literal eyes, and a cloud received him out of their sight, then the same Jesus, no substitute or deception like the appearance of Samuel to Saul, but the real Jesus, who was on earth doing his Father’s will, who was crucified, and whom Thomas handled, will again come to the earth.
If he is to so come in like manner, his coming again will be visible and literal, and as a cloud received him out of their sight, so he will be seen coming in a cloud. “And they shall see the Son of man coming in the clouds of heaven with power and great glory.” Matt. 24:30. “And ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” Mark 14:62. “If I go and prepare a place for you, I will come again and receive you unto myself.” John 14:3. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and the trump of God.” 1 Thess. 4:16. See also 2 Thess. 1:7; Titus 2:13; 1 John 3:2.
Have we not abundance of proof that his coming will be literal? Then instead of crying, “My Lord delayeth his coming,” or will not come at all, or if he does, it will be a spiritual coming, let us believe that his coming is near, and prepare for it, and for the things that are coming upon the earth. WM. PENNIMAN.
Carlinville, Ill.
THE KING IN HIS BEAUTY.
By R. F. Cottrell
[Republished by request.]
The King in his beauty is coming, ere long,
Prepare ye, prepare ye to meet him!
To share in his glory, and sing the “new song”—
Who, who will thus joyously greet him?
Then wake thee! and haste to arise,
Already the day-star is beaming!
Let slumber depart from thine eyes—
No time now for indolent dreaming.
Oh! get ready!
The King in his beauty to see!
He comes not an infant in Bethlehem born,
He comes not to lie in a manger;
He comes not again to be treated with scorn,
He comes not a shelterless stranger;
He comes not to Gethsemane,
To weep and sweat blood in the garden;
He comes not to die on the tree,
To purchase for rebels a pardon.
Oh, no! glory,
Bright glory, environs him now!
With chariots celestial behold him descend,
With glory ineffable beaming!
And all the blest angels around him attend,
In Heaven’s bright panoply gleaming.
The trumpet of God sounds, Arise!
They wake from the short dreamless slumber,
And straightway mount up to the skies,
A multitude no man can number.
Shouts of Glory!
And Victory! now fill the air.
And now, safely standing upon the glass sea,
They form the triumphal procession;
To celebrate duly the grand jubilee,
Of captives now freed from oppression.
Then, Lift up your heads, O ye gates!
The King in his glory will enter;
His army victorious awaits
Fair Zion’s redeemed to present her.
Ope, ye portals!
The King in his glory comes in!
Earth’s captives now rescued will sorrow no more,
Nor hunger nor thirst shall annoy them;
No pain shall afflict them, their sufferings are o’er,
No sickness nor death shall destroy them,
But freed from mortality’s woes
Eternity opens before them;
Its pleasures are never to close—
God’s glory forever beams o’er them.
Glory! Glory!
The King in his beauty is there!
R. F. COTTRELL.
THE COMMANDMENTS.—PART 1.
By A. C. Spice
In Genesis. (Continued.)
In the previous article it was concluded that there was a system of moral laws promulgated in Eden, and before man had sinned. This is evident, because there were transgression and sin there, which were sorely punished. Punishment is the penal sanction of law. Hence, penalty of necessity implies law, and “sin is the transgression of the law.” But “where no law is there is no transgression,” and “sin is not imputed where there is no law.” If, now, in the absence of law there is no sin, so, also, in the absence of law, there can be no obedience; and, if no transgression or obedience, then no moral action, no development of moral character, no responsibility, and no praiseworthiness or blameworthiness, and, of course, no punishment.
Law, then, and the whole moral code—the ten precepts entire—(for anything less than the ten, substantially as engraven upon the tablets of stone, would have been incomplete, and hence imperfect as a rule of life for the development of character and a guide to holiness) was essential to man in his innocence, before transgression, as it is to us now. That law given to Adam, hence, must have been the moral law of the decalogue; for this law is “perfect” and “holy,” and “the commandment holy, and just, and good,” and this is the only perfect law. To suppose a law given to Adam less than the decalogue is to suppose an imperfection in the Divine Providence in time of man’s greatest peril and need, and hence it is an impeachment of Deity; while to suppose one given greater than this is to argue incompleteness in this, and hence imperfection therein. But the law of the decalogue “is perfect.” Hence it is again concluded that the ten commandments (substantially the same as rehearsed from Mt. Sinai) were given in Eden to Adam and Eve.
This is further evidenced in this fact, that, notwithstanding the very brief Mosaic account, we find frequent traces of a knowledge of the moral law all along the annals of the ancient days.
1. Before the fall by sin. In the first chapter of Genesis (verses 28–30), brief as the record is, we learn that God definitely instructed Adam and Eve in respect to their relations and obligations to each other and to the animal creation, according to the principles of the decalogue, while, in chap. 2:23, 24, we learn that as soon as created, God definitely and carefully instructed them in the institution and relations of marriage, and the law of chastity and purity of character according to the principles of the seventh command of the decalogue. The first clause of the fourth command, referring to labor, we find in principle in Gen. 1:28, before transgression, as in 3:23, after sin by Adam; while from Gen. 2:3, we learn definitely, by specific statement, that the Sabbath institution, as enjoined, regulated, and protected by the fourth commandment, was then and there, in Eden, instituted and established immediately at the close of the work of creation. “God’s resting on the seventh day from all the work which he had made,” and his “blessing the seventh day and sanctifying it,” because that in it he had rested, clearly indicates and implies that then and there, in the presence of the race of man, God rested for the express purpose of giving man an example of resting from his labors and sabbatizing, and thus, then and there, set the seventh day apart from the other days, to be a holy day, and blessed and sanctified the day and the rest thereof to man.
In Ex. 20:11, the word hallowed is used. But sanctified and hallowed must mean the same thing, viz., made sacred, made holy; set apart to sacred uses, to holy purposes; dedicated to sacred uses, consecrated to holy ends. Now, for what purpose was it made holy? to whom set apart for sacred uses? thus dedicated and consecrated for whose use or good? Christ answered these questions: “The Sabbath was made for man.” Mark 2:27. Now, does not the blessing, sanctifying, hallowing the day “for man” necessarily imply that it was then and there, in Eden, so set apart and dedicated to man’s use and good as a sacred, holy day of rest and worship, in man’s presence, and the language of dedication directly addressed to man, in the persons of Adam and Eve? Clearly, the meaning of the word sanctify implies this; and the act of sanctifying must have been a setting apart, prescribing rules and regulations for its observance, setting boundaries round about it by directions, rules, and laws, for its observance as a holy day of cessation from labor, and for sacred worship.
Observe how the word sanctify is used in other places in the Bible, as in Ex. 19:10–23, where directions were given for the sanctification of the people and of the mountain, and where the act of sanctification is distinctly declared by God to be setting “bounds unto the people round about, saying, Take heed to yourselves,” etc. Verse 12. “Set bounds about the mount and sanctify it,” Verse 23. And what absolute folly to argue that that sanctification, that setting apart the day as a Sabbath for man, during which he might rest from his labors in imitation of God’s resting from his creative works, and by its opportunities and sanctuary appointments be reminded each week, as the holy Sabbath recurred, that God was his Creator and the Creator of all things, and during which he might worship and adore that God who had made him, and thus sanctify himself and be sanctified and made holy, only in anticipation of its promulgation to man (as “made for him”) from Mt. Sinai, 2513 years thereafter, notwithstanding during all those long, sad centuries, sinful, dying, lost man never more needed, for righteousness’ sake, the instructing opportunities and appointments and sanctifying influences of the Sabbath to develop holiness of life, and aid to strengthen and sustain and fortify the character.
Indeed, the Sabbath, with its sacred and sanctifying appointments for worship and instruction in righteousness as a necessary means of developing a holy character, must have been, then and there, in Eden, given to man. To construe the absence of express written commandments and laws from the very brief history of man before his sin (except as above indicated), as evidence that man was left uninstructed therein, is wholly unreasonable. Besides, subsequent history and revelation clearly indicate the contrary.
2. After the fall by sin. Immediately after the transgression, there is clearly indicated, in the synoptical record, in the direct personal dealing of God with the fallen, chap. 3:14–24, the presence of law and a knowledge thereof, not only, but the gospel is foreshadowed and the plan of salvation indicated, also, quite definitely, as in the language of God to the serpent (verse 15), “It shall bruise thy head, and thou shalt bruise his heel.” “It shall bruise thy head”! Very brief, yet most comprehensive language! In it is contained the plan of salvation, the covenant of grace, and the gospel of glad tidings! The punishment for sin (verses 16–24) positively indicates the presence of the moral law and a knowledge thereof; for death, with all its long train of previous disabilities, was pronounced as “the wages of sin,” while sin is the transgression of the law.
Cain and Abel were also evidently instructed in the precepts of the moral law, as primary, not only, but, also, in the secondary law of sacrifices for sin; for “by faith Abel offered unto God a more acceptable sacrifice than Cain [Abel offered of the firstlings of the flock, which required the firstling shedding of blood, while Cain, in disregard of the instructions of God in respect to the type, made his offering from the fruits of the ground], by which he obtained witness that he was righteous, God testifying of his gifts.” Heb. 11:4. Then Cain coveted the favor received by Abel, and his countenance fell; and after the murder he falsely used evasion and denial, thus evincing guilt and consciousness of wrong done; and God dealt with him as a sinner. From this narrative it is evident they must have been instructed in the principles of the precepts of the decalogue, obedience to which constituted righteousness; and Cain must have known the wrong of covetousness and of murder, for justice required that he must have been instructed in the law, or he could not have been held amenable to it; nor yet, without a knowledge of the law forbidding those acts, could he have felt or manifested guilt for a violation thereof, for where there is no law there is no sin, and, per consequence, no guilt. But Cain showed guilt and finally acknowledged the justice of his punishment by confessing, “Mine iniquity is greater than that I may be forgiven.” Chap. 4:13 (margin).
Lamech evinced his knowledge of this law against life, and confessed his guilt for violating it, in this strong, definite language, “If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.” Chap. 4:23, 24. Of all the antediluvian generations, Enoch was the only man who did not die because of sin. He was translated without seeing death, “Because he walked with God and God took him.”
Though the very brief synopsis of the history of the 1656 years from creation to the deluge contains only a comparatively few references to man’s knowledge of the moral law of God, yet then, because of sin—the grievous sins of the race—for “God saw that the wickedness of man was very great on the earth” (and this necessarily implies law, and a knowledge thereof), God proceeded to destroy man from the face of the earth, saving only Noah and his family, because “Noah was a just man and upright in his generation, and walked with God.” In 2 Pet. 2:5, Noah is denominated a “preacher of righteousness;” and Christ spoke of Abel as a “righteous” man. But we can form no conception of righteousness except as pertaining to character in conformity to moral law; and to “walk with God,” as is said of Enoch and Noah, must mean to walk in the commandments and statutes and laws of God. Then the moral law of God must have been known to Abel, Enoch, and Noah, to which they conformed their lives, as also to Adam, Cain, and Lamech, and to the whole sinful antediluvian world, to whom Noah, if no other one, preached righteousness, and for a period of one hundred and twenty years admonished them of their sins, and warned them of God’s displeasure and threatened wrath. A. C. SPICE.
SEEK YE THE LORD.
By O. A. Hegg
“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.” Isa. 55: 6, 7.
The prophet here exhorts the people to seek the Lord while he may yet be found; while the door of mercy is open; while it is yet called “to-day;” and while Jesus, our mediator, stands in the heavenly sanctuary pleading with the Father in our behalf. He looks forward to the time when the Lord shall say, They shall “call upon me, but I will not answer; they shall seek me early, but they shall not find me.” Prov. 1:28. He warns us to decide in time, before it is everlastingly too late. Jesus stands at the door and knocks, and when we hear his voice, we should not harden our hearts.
The time has come when the Lord calls upon the children of men to seek him. The last message of mercy is being proclaimed to a dying world, “and the Spirit and the Bride say, Come.” Here is a general invitation to the world. No one is excepted. If we will forsake our old habits of wrong the Lord will have mercy upon us and will give us pardon for our many sins. God is very impartial. He proclaims the whole world under sin, because we have transgressed his law. No one is excused.
But the greatest sinner will be received into God’s everlasting kingdom if he will only comply with the conditions laid down in the Bible. “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Isa. 1:18. “When I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; if the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life, without committing iniquity he shall surely live, he shall not die. None of his sins that he hath committed shall be mentioned unto him; he hath done that which is lawful and right; he shall surely live.” Eze. 33:14–16. Thus a sinner, however great, has no excuse. The Lord throws out strong inducements to us to forsake sin, and if we will not accept of his proffered mercy it is our own fault. He does not delight in the death of the wicked, but desires them to turn from their way and live.
We must consult God’s holy law, and therein we shall learn his will concerning us. He has hid nothing from us that pertains to our salvation; but we have wandered so long in forbidden paths that the Lord is forced to exclaim: “For my thoughts are not your thoughts, neither are your ways my ways, my ways.” Isa. 55: 8. Our only hope is to rely upon the love of God, to throw ourselves wholly upon his care and guidance; and He who regardeth even the fall of a sparrow will abundantly care for those who put their trust in him.
The Lord wishes us to return to our allegiance. The sentence of death which has been pronounced upon the race because they have deserted the ranks of King Immanuel has been revoked upon the condition that they return to a life of obedience. We should not be ashamed to own our Lord, although we may say with Job, “I am as one mocked of his neighbor, who calleth upon God, and he answereth him. The just upright man is laughed to scorn.” Job 12:4. But the Lord, ever ready with words of encouragement, says, “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.” Ex. 19: 5, 6.
Dear brethren and sisters, let us diligently seek the Lord. Let us watch and pray, lest we enter into temptation. The enemy of mankind is increasing his temptations and the number of his agents. The so-called shepherds of the land even join secret societies, organizations calculated to thwart the work of the Lord. They invent excuses for not following the path that the Lord has so plainly marked out for them. It behooves us, as a people, to awake out of our sleep and seek the Lord while he is yet to be found, and it may be we shall be hid in the day of his anger. O. A. Hegg.
MEASURING THE MINISTER.
By A. Sloane
Not long since a circumstance occurred forcibly illustrating the fact that we do not always realize how closely we are watched, nor the strength of our influence over those with whom we associate.
Preliminary steps had been taken to secure the pastoral labors of a certain revivalist for the benefit of one of the churches in a flourishing village. As the time drew near for him to enter upon his new charge, he wrote to the committee wishing to be excused. Unwilling to comply with the request, and wishing to know more than could be learned by letter, of the minister's ability, his style of preaching, and his spirituality, one of the committee drove into another county where the revivalist was reported to be having great success in winning souls to Christ. Two evenings and one day the watchful eye of the examining committee was upon the unconscious preacher. Here he measured the man. He weighed the moral worth of one engaged in the most solemn calling. He tested his spirituality. He was satisfied. Returning to his home he wrote to the preacher that the committee had concluded to release him. Though this minister furnished the reasons for this decision he may never know what they were. So we may never know why some around us do not receive the truths we profess to love, and yet we may furnish the very reasons ourselves. Solemn fact, if indeed so! And more solemn by far to meet in the Judgment.
God has committed to our charge truths more precious than all earthly treasures. Honored and obeyed, they secure to us a crown of life. Refused and rejected, we bring upon ourselves the displeasure of the Lord and utter destruction. The choice we make, and the course we pursue with reference to the religion of Jesus, may have a greater influence upon others than we are aware. We are all creatures of influence. If we honor our profession with lives of holiness and devotion to God we may win souls to Christ. If we dishonor our profession by a violation of the very principles we indorse and profess to love, men may overlook them, however true and valuable, and seeing our inconsistencies turn from the truth in disgust.
Before me lies a communication from one whose heart is burdened and sad. Through some well-directed and kindly-continued efforts, a young man seemed about ready to commit himself on the truths of the third angel's message. He began to see reasons why the Sabbath of the fourth commandment should be kept. His heart was tender and he was inclining toward the remnant church. But unfortunately at this time he witnessed such marked inconsistencies in the course of one who professed to keep the Sabbath that he turned away, perhaps to be reached no more. Speaking of the excitement he witnessed and the language he heard, even violating the third commandment, he said, “My religion would not allow me to fly into such a passion, nor use such language to my beasts, therefore I conclude my religion is better than his.”
Dear reader, the voice of inspiration speaks to us, saying: “Thou, therefore, teachest another, teachest thou not thyself? thou that teachest that a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonorest thou God?”
Shall we, like the Jew, become guilty before God of a violation of a part of that law which is holy, and just, and good, while we respect and hallow another part? One token of respect for God's law is obedience to the Sabbath commandment. But this is not enough. We believe and teach that Bible conversion is necessary to salvation. The heart must be renewed by divine grace; be cleansed from sin, be washed in the blood of Christ, or delusive is the hope of eternal life.
“Now if any man have not the Spirit of Christ he is none of his.” “Without me ye can do nothing.” “Blessed are the pure in heart, for they shall see God.” “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever.”—A. SLOANE, in SIGNS OF THE TIMES.