Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 7, 1873
GOD IS LIGHT.
By James White
BY ELD. JAMES WHITE.
TEXT:—“And these things write we unto you, that your joy may be full.” 1 John 1:4.
The text presents two natural divisions of the subject; first, the things John was to write; second, the fullness of joy which might result from their consideration.
1. The things John was to write. The apostle commences his epistle very much as he commenced his record of Christ. Compare John 1:1, 2, with the opening words of his first epistle.
Verses 1, 2. “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; for the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us.”
The apostle here proclaims Jesus Christ as the only source of eternal life to those who died in Adam. He regards himself as a competent witness in the case. His testimony is from what he had heard from the lips of Christ, what his eyes had seen of his miracles, and his hands had handled of the Word of life. He was a follower and intimate friend of Jesus Christ. As the beloved disciple, he had sustained a closer relation to the divine Son of God than the other eleven.
Verse 3. “That which we have seen and heard declare we unto you, that ye also may have fellowship with us. And truly our fellowship is with the Father, and with his Son Jesus Christ.”
We notice the single idea in this verse, that Christians may not only enjoy fellowship with one another, but also with the Father and with the Son. In church relation, Christians are fellows, and enjoy fellowship. And as the adopted sons and daughters of the Lord Almighty, they become, in a certain sense, fellows with the great God, and his Son Jesus Christ. They are the adopted members of the Royal family. What matchless love on the part of the Father and the Son, to stoop so low as to raise sinners so high, that they may sustain family relation with them! God may be their Heavenly Father, and Christ, their Elder Brother! By keeping the commandments of God we sustain the relation of obedient children to the Father, and may be very happy in his love. And by taking up the cross, and following the dear Redeemer, we may drink deep draughts at the overflowing fountain of redeeming love. And thus our fellowship is with the Father, and with his Son Jesus Christ.
Verses 4, 5. “And these things write we unto you, that your joy may be full. This, then, is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.”
The great idea in the joyful message which John declares to the church, is that God is light, and in him is no darkness at all. God, then, is a being of pure light. And it is possible that poor sinners may break away from the powers of darkness, and become united to this body of pure light, in the sense of holding fellowship with the Father and with the Son. In this holy union, the light of the glory of God, as it shines in the face of Jesus Christ, is imparted to them, and they also become bodies of light. Hence Jesus said of his true church, “Ye are the light of the world.” Joyous, indeed, is the message of the apostle to the living members of the body of Christ. There is a fullness and strength in his expressions that touch the cord of faith, and kindle the fire of love. “These things write we unto you, that your joy may be full.”
Verse 6. “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.”
Here the beloved John uses great plainness of speech. He would not have the church deceived upon the point under discussion, of such vital importance. His love for the members of the church, and his ardent devotion to the cause of their salvation, was such as to lead him out of the natural mildness, sweetness, and tenderness of his style, in words which constitute the sharpest rebuke to those who are ever dealing in darkness, and yet profess to be members of the heavenly family. The profession of these who walk in darkness he pointedly declares to be a lie.
He had before declared that “God is light, and in him is no darkness at all.” Hence to be in fellowship with him is to be united to a body of pure light. These, therefore, who are adopted into the heavenly family, and walk with God, walk in the light, and are children of the light. Thus united to God, and to Christ, while the union really exists, they cannot walk in darkness.
The lie of which John speaks is in the profession of being the children of God, he sustaining to them the relation of heavenly Father, while they at the same time are walking in darkness. Such do not the truth. They are deceived as to their obedience. They have not made a full surrender of themselves, and what they have, to the Lord. What little light they may have does not come directly from God, reflected from that body of pure light, but from the dim light of those around them. These are generally so far stupefied by darkness that they have no sense of their high privileges, and they become content to grope their way in darkness, excepting that they are now and then somewhat cheered by the light of others. A good meeting, a powerful sermon or exhortation, or some other special means of grace moves them out a little towards the light. But failing to confess their sins, and make a full surrender, and press their way up near to the great body of pure light, they soon fall back, and are as dark, and as stupid as before. And thus they grope their way in darkness, deceived as to their real condition. They profess to be in fellowship with God. But they are not. John declares that such lie, and do not the truth. They think they are in fellowship with God; but it is a deception. If they were united to God, they would walk in the light. They walk in darkness, therefore are not in fellowship with the Father and the Son. The lie is in professing to be in fellowship with God, while their union is with Satan. Hence they are in darkness, instead of walking in the light.
Verse 7. “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”
This verse expresses the high and holy privilege of every child of God. They may not only walk in a degree of light, but they may walk in light which has no darkness at all. In God there is no darkness; hence if they walk in the light as God is in the light, their whole body may be full of light. And let none be discouraged at the straightness of the way. Rather let all rejoice that it is their privilege to be “delivered from the power of darkness,” and be translated “into the kingdom” of God’s dear Son, in whom they may “have redemption through his blood, even the forgiveness of sins.” Col. 1:12–14. Redemption from the power of darkness is possible. None should despair. Those who will deny themselves, and take up the cross of the Redeemer, may be rescued from darkness, and find complete redemption from its power.
Christians may walk in the light as God is in the light. There is no apology for their walking in darkness. The path to light and freedom is made plain. The means of redemption from the power of darkness are ample, and are plainly stated. “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 doubleminded.” James 4:7, 8. The mind must first submit to God, and then a war of resistance must be instituted against the devil. He is a once conquered foe. Christ withstood his temptations, and overcame them. Christ, for our sake, passed under the dominion of death, giving Satan a chance to exult for awhile; but the Son of God triumphed over Satan, death, and the grave. Satan’s power is partially broken by the Son of God. We may resist him, and drive him from the field.
Then we may draw nigh to God, and he will draw nigh to us. God is light, without one shade of darkness. Christians may draw near to this body of light. And more; this body of pure light will draw near to them. We repeat it: There is no apology for Christians walking in darkness. God has placed the means in their hands of breaking away from the power of darkness, and emerging forth to the light of the eternal God. The powers of earth and hell combined cannot prevent them, if they use the means ordained of Heaven, and put into their hands. The apostle inquires, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Rom. 8:35–39.
Christians may come near to God, and walk in the light, as he is in the light. Then they will have fellowship one with another. And then the blood of Jesus Christ will cleanse them from all sin. When their fellowship is truly with the Father, and with the Son, and with one another, it is then that they may feel the all-cleansing power of the atoning blood of the Son of God.
Verses 8–10. “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.”
Probably there is no more delusive form of deception than that into which some have fallen, in supposing that they had reached a point in their experience where that they not only did not, but could not, commit sin. A remark of H. W. Beecher, which is a better illustration of his wit, than of his piety, was called out at the Fulton Street Prayer-meeting. A “sanctified Methodist” arose and shouted, “Glory to God! I have not committed a sin in thirteen years.” Beecher arose and shouted, “Glory to God, brother, you should have been in Heaven just thirteen years ago.” Beecher took this short way of rebuking this deception of self-righteousness for want of time to explain. If the Methodist brother had said that he had been searching his life and heart for thirteen years, and had been confessing his sins as far and as fast as he had seen them for thirteen years, and that the blood of Jesus Christ had been cleansing him from unrighteousness for the past thirteen years, the beloved John, whose words we are so happily considering, if he could have been at the Fulton Street Prayer-meeting, would doubtless have responded a sweet amen.
Paul declares that “all have sinned, and come short of the glory of God.” In Adam all inherit a sinful nature, which, being prompted by Satan, leads the sinner to commit sin. The poor sinner, then, bears the double burden of his sinful nature, and the condemnation of actual transgression. In the plan of redemption, the blood of Jesus Christ was to be shed that the believing sinner might find pardon from actual transgression, and be cleansed from all unrighteousness. The process is definitely stated: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” First, confession on the part of the sinner; second, forgiveness on the part of the faithful and just God; and third, the cleansing from the stains of a sinful nature.
By the law is the knowledge of sin. The law of God is his great mirror, into which the sinner looks, and sees the defects of his moral character. There he views his actual transgressions of that holy law, and repents, and confesses his sins, and finds pardon. But the work of cleansing is by no means accomplished. It is only just begun. The Christian warfare has but just commenced. The young disciple very soon finds that he still has a sinful nature to contend with, which brings him into condemnation. Satan tempts him, and through the weakness of his nature he yields, more or less, to his suggestions, and is brought into condemnation. In this state of mind, and stage of his experience, the very next verse seems peculiarly applicable.
Chap. 2:1. “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”
The Christian life is a continual warfare with Satan, and with self. The time of the Christian’s probation is the period of cleansing from all unrighteousness. It is said of the innumerable, white-robed multitude, “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” Rev. 7:14. The washing time is not one day, nor one week, nor one month, nor one year only; but during the entire period of the Christian life.
In that portion of his first epistle we have examined, John speaks plainly in setting forth the priceless blessings of the true Christian life. His words do really unchristianize the professing Christians of26our day, with very few exceptions. He warns the church faithfully. His object is to guard the people of God against falling into deception and sin. And then, after dealing truly with them, he affectionately appeals to them as his dear children, “My little children, these things write I unto you, that ye sin not.” And then, as though he feared that some, having large conscientiousness and small hope, might despair of pardon, and strength to come up to the high standard of the Christian life he had raised, he adds for the encouragement of all such: “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”
But before closing this discourse, we wish to appeal to the more careless professor, who walks in darkness much of the time, upon the subject of confession. You need not walk in darkness, and thus give the lie to your profession that you have fellowship with God. Your condition is inexcusable. The way out to the light, where you may enjoy the fullness of the inexpressible blessings of the Gospel of Jesus Christ, is plainly stated. Confession is your first work. “If we confess our sins, he is faithful and just to forgive us our sins.” God’s faithfulness and justice are pledged to forgive the confessing sinner. There is no other way out to the light; but by confession. God will accept this, and he will not accept of something else in its stead.
Be not deceived on the subject of confession. Seek earnestly for the spirit of true confession. When God, in some way of his own choosing, points out your sins through another, and you simply, perhaps reluctantly, admit that the Lord is right in the matter, do not deceive yourself by calling this a confession. Had you examined yourself on your knees before God in earnest prayer to him to show you your sins, he would have shown them to you, that you might confess them, and receive the promised blessing. But when you neglect to do this, so that it becomes necessary for the Spirit of God to confess, or expose, your sins through another, and you simply admit the truthfulness of the exposure, you do not make a real Bible confession, and have no reason to expect the blessing promised on the faithfulness and justice of God.
If God in mercy points out to you some of your faults and sins, be admonished that you have been so careless, and that your case is such in his sight, that it becomes necessary to expose some of your imperfections, and that you should seek for the true spirit of confession while you search your life and heart with jealous care. Beware of self-justification. And if you have the true spirit of confession it will not disturb your feelings to have your friends refer to your errors. Sensitiveness on this point is a sure proof that the spirit of true confession has never entered your heart.
Dear brethren, many of you are in a state of darkness, because you are deceived upon this subject. Some of you talk of confessing your errors and sins, when you know nothing of the real spirit of confession. To obtain this, is a work between you and God. Others may point out your sins, and your heart be not touched, and your mind may be as dark as before. Come before the Lord with brokenness of spirit, and plead with him to show you yourself, and let you have a clear view of your sins. He will help you. His Holy Spirit will come in to soften your heart, and give you that spirit of confession that will secure pardon, and commence the cleansing process. Remember, God is light. In him there is no darkness at all. And you may walk in the light as he is in the light. “These things write we unto you, that your joy may be full.” Amen.
ALL YOUR CARE.
“Casting all your care upon Him; for He careth for you.”—1 Pet. 5:7.
“Cast all thy care.” What precious words!
So full of Jesus’ tenderest love,
To draw thy heart, like silken cords,
To his dear self in Heaven above!
“Cast all thy care.” Yes, every care.
And though thou thinkest some but small,
Just cast them all, be sure he bare
The small ones when he bare them all.
“Cast all thy care.” E’en every thought
That would disturb thy peace of mind;
If once they’re to the Saviour brought,
Instant relief thou’rt sure to find.
“Cast all thy care.” Why should’st thou try
A task of hopeless agony?
“’Tis finished, was the Victor’s cry,
When that same load was borne for thee.
“Cast all thy care.” Canst thou not see
That there exists no other way?
Oh! come to him, and ask that he
May give thee grace by faith to say,—
“Lord Jesus, now to thee I come,
Before thy wounded feet to fall,
To find in thee my peaceful home,
My only Lord, my Rest, my All.”
Don't Fret.
TAKE the world easy. Don't fret about the comparatively petty vexations of life, in view of the many real troubles all around you and to which you are liable at any time. The inevitable—that which you cannot help—you cannot fret enough to undo though you fret yourself to death; and as for what you can help, why, take hold and help. Think of the loss of time and happiness, of the positive discomfort and injury to health, that arise from fretting over trifles. Be merry. There are sorrows that strike deep into the heart, and merit and receive the sympathies of all; but the many vexations and troubles of every-day life may well be slighted. God has placed us here to be happy, and provided ample means for our happiness as long as we trust in him; and to go through the world fretting, growling, and finding fault, thereby making ourselves and all around us unhappy, is an injury to ourselves, injustice to our friends, and base ingratitude to God.
Life and Mission of John.
By Ellen G. White
BY ELLEN G. WHITE.
ABOUT the time of the birth of John, the Jews were in a deplorable condition. And in order to keep down insurrection, they were allowed to have a separate government, in name, while the Romans virtually ruled them. The Jews saw that their power and liberty were restricted, and that, in reality, they were under the Roman yoke. The Romans claimed the right to appoint men to the priesthood, and to remove them from office at will. Thus was there a door opened for the priesthood to become corrupt. The priests, not being divinely appointed, abused their office, and were unfaithful in their ministrations. Men of corrupt morals, with money and influence, obtained the favor of those in power, and succeeded in attaining to the priesthood. The whole country felt their oppression, and revolt and dissension were the result of this state of things.
The pious Jews were looking, believing, and earnestly praying, for the coming of the Messiah. God could not manifest his glory and power to his people through a corrupt priesthood. The set time to favor his people had come. The faith of the Jews had become clouded, in consequence of their departure from God. Many of the leaders of the people brought in their own traditions, and enforced them upon the Jews, as the commandments of God. The pious Jews believed, and trusted in God that he would not leave his people in this condition, to be a reproach to the heathen. He had, in time past, raised them up a deliverer when in their distress they had called upon him. From the predictions of the prophets, they thought the time appointed of God had arrived when Messiah would come. And when he should come, they would have a clear revelation of the divine will, and that their doctrines would be freed from the traditions and needless ceremonies which had confused their faith. The pious, aged Jews waited day and night for the coming Messiah, praying that they might see the Saviour before they died. They longed to see the cloud of ignorance and bigotry dispelled from the minds of the people.
“Zacharias and Elizabeth were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” They were far advanced in years. Zacharias ministered in the holy office of the priesthood. “And it came to pass that while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.”
And when Zacharias saw the angel of God, he was surprised and troubled. This conscientious, God-fearing soul questioned whether he had himself offended God, and whether this divine messenger had come to reprove, or in judgment, to condemn. The heavenly messenger cheered him with these words:
“Fear not, Zacharias, for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”
In the above words, the angel Gabriel enjoined upon Zacharias that John should be brought up with strictly temperate habits. This was to secure to him physical, mental, and moral health, that he should be qualified for the important mission of making ready a people for the Lord. In order to accomplish this great work, the Lord must work with him. The Spirit of God would be with John if he should be obedient to the requirement of the angel.
A great work was before John, and in order for him to have a sound physical constitution, and mental and moral power, to do this work, he must control appetite and passion. John was to lead out as a reformer, and by his abstemious life, and plain dress, rebuke the intemperate habits, and the sinful extravagance, of the people. The indulgence of appetite in luxurious food, and the use of wine, were lessening physical strength, and weakening the intellect, so that crime and grievous sins did not appear sinful. The angel Gabriel gave special directions to the parents of John in regard to temperance. A lesson was given upon health reform by one of the exalted angels from the throne of Heaven. John was to reform the children of Israel, and turn them to the Lord. He had the promise that God would work with him. He was “to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.”
John was a representative of the people of God in the last days, to whom God has committed important and solemn truths. The world at large are given to gluttony and the indulgence of base passions. The light of health reform is opened before the people of God at this day, that they may see the necessity of holding their appetites and passions under control of the higher powers of the mind. This is also necessary, that they may have mental strength and clearness to discern the sacred chain of truth, and turn from the bewitching errors and pleasing fables that are flooding the world. Their work is to present before the people the pure doctrine of the Bible. Hence health reform finds its place in the preparatory work for the second appearing of Christ.
Zacharias was as much astonished at the words of the angel, as he was at his appearance. He had so humble an opinion of himself that he thought it could not be possible that he was thus to be honored of the Lord. He inquired, Whereby shall I know this? for I am an old man, and my wife well stricken in years. Zacharias for a moment forgot the unlimited power of God, and that nothing was impossible with him. He did not call to mind the case of Abraham and Sarah, and the fulfillment of the promise of God to them.
Zacharias received a confirmation of the angel’s message: “Behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words which shall be fulfilled in their season.” He was soon made to realize the verity of the divine mission. The angel had no sooner departed than he was struck dumb.
The particular office of Zacharias was to pray in behalf of the people, for pardon of public and national sins, and to earnestly pray for the coming of the long-expected Saviour, whom they believed must redeem his people. When Zacharias attempted to pray, he could not utter a word. The people waited long for the appearance of Zacharias, to learn whether God had given them any visible token of his approbation. They began to fear from his long tarry that God had manifested his displeasure. When Zacharias came out of the temple, his countenance was shining with the light which the heavenly angel had reflected upon him. But he could not speak to the people. He made signs to them that an angel had appeared to him in the temple, and because of his unbelief he was deprived of the power of speech, until the prediction of the angel should be fulfilled.
Soon after the birth of John, “the tongue of Zacharias was loosed, and he spake, and praised God. And fear came on all that dwelt round about them; and all these sayings were noised abroad throughout all the hill country of Judea. And all that heard them, laid them up in their hearts, saying, What manner of child shall this be? And the hand of the Lord was with him; and his father Zacharias was filled with the Holy Ghost, and prophesied. And the child grew, and waxed strong in spirit, and was in the deserts until the day of his showing unto Israel.”
The prophet John separated himself from his friends and kindred, and made his home in the wilderness. He denied himself of the ordinary comforts of life. His food was simple. His clothing was a garment made of hair-cloth, confined about the waist with a leather girdle. His parents had in a most solemn manner dedicated him to God from his birth.
The life of John, although passed in the wilderness, was not inactive. His separation from society did not make him gloomy and morose, neither was he unreconciled with his lonely life of hardship and privation. It was his choice to be secluded from the luxuries of life, and from depraved society. Pride, envy, jealousy, and corrupt passions, seemed to control the hearts of men. But John was separated from the influence of these things, and, with discerning eye and wonderful discrimination, read the characters of men. He lived in the quiet retreat of the wilderness, and occasionally he mingled in society; but would not remain long where the moral atmosphere seemed to be polluted. He feared that the sight of his eyes and the hearing of his ears would so pervert his mind that he would lose a sense of the sinfulness of sin. A great work was before him, and it was necessary that he should form a character unbiased by any surrounding influence. It was necessary that his physical, mental, and moral conditions should be of that high and noble type that would qualify him for a work which required firmness and integrity, that when he should appear among men he could enlighten them, and be instrumental in giving a new direction to their thoughts, and awakening them to the necessity of forming righteous characters. John would bring the people up to the standard of divine perfection. He studied the peculiarities of minds, that he might know how to adapt his instructions to the people.
John did not feel strong enough to stand the great pressure of temptation he would meet in society. He feared his character would be molded according to the prevailing customs of the Jews, and he chose the wilderness as his school, in which his mind could be properly educated and disciplined from God’s great book of nature. In the wilderness, John could the more readily deny himself and bring his appetite under control, and dress in accordance with natural simplicity. And there was nothing in the wilderness that would take his mind from meditation and prayer. Satan had access to John, even after he had closed every avenue in his power through which he would enter. But his habits of life were so pure and natural that he could discern the foe, and had strength of spirit and decision of character to resist him.
The book of nature was open before John with its inexhaustible store of varied instruction. He sought the favor of God, and the Holy Spirit rested upon him, and kindled in his heart a glowing zeal to do the great work of calling the people to repentance, and to a higher and holier life. John was fitting himself, by the privations and hardships of his secluded life, to so control all his physical and mental powers that he could stand among the people as unmoved by surrounding circumstances as the rocks and mountains of the wilderness that had surrounded him for thirty years.
The state of public affairs when John’s work commenced, was unsettled. Discord and insurrection were prevailing, when the voice of John was first lifted up, like the sound of a trumpet pealing forth from the wilderness, thrilling the hearts of all who heard with a new and strange power. John fearlessly denounced the sins of the people, saying, “Repent ye; for the kingdom of Heaven is at hand.” Multitudes answered to the voice of the prophet, and flocked to the wilderness. They saw, in the singular dress and appearance of this prophet, a resemblance to the description of the ancient seers; and the opinion prevailed that he was one of the prophets risen from the dead.
It was the purpose of John to startle and arouse the people, and cause them to tremble because of their great wickedness. In simplicity and plainness, he pointed out the errors and crimes of men. A power attended his words, and, reluctant as the people were to hear the denunciation of their unholy lives, they could not resist his words. He flattered none; neither would he receive flattery of any. The people, as if with common consent, came to him repenting, and confessing their sins, and were baptized of him in Jordan.
Kings and rulers came to the wilderness to hear the prophet, and were interested and deeply convicted as he fearlessly pointed out their particular sins. His discernment of character and spiritual sight read the purposes and hearts of those who came to him, and he fearlessly told, both rich and poor, the honorable and the lowly, that27without repentance of their sins, and a thorough conversion, although they might claim to be righteous, they could not enjoy the favor of God, and have part in the kingdom of the Messiah, whose coming he announced.
In the spirit and with the power of Elijah, John denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that he was the true Messiah.
The New Year.
By C. R. Austin
Time, with hasty steps, is passing onward, and 1873, with its unwritten leaves, is upon us. As we take a retrospect over the past year, how does the record stand with us, who profess to be walking in the light of present truth? Have there been as many victories gained, as much of the warfare accomplished, and as much advance toward the heavenly kingdom as will have to be made in any one year before Jesus comes (should we live till then) to fit us to stand with that spotless band who shall enter through the gates into the city of God?
Do we realize how brittle is the thread of life? and how many of God’s faithful ones have laid down the armor, and sleep to-day, that one year ago were actively battling for eternal life? Twice in the past year, has our little circle been reminded of this, as we have seen sisters Alida Kellogg and Sarah Haselton fall beneath death’s fatal blow. And should the light of life go out suddenly with us, should we be found so faithfully patterning after the divine copy, that Jesus would say of us, They are mine, and none shall ever pluck them out of my hand.
Arouse thee, O my soul, to the solemnities of the Judgment hour through which we are so rapidly passing, and forget not that for the past fifteen years the loving voice of the faithful and True Witness has been counseling thee to be zealous and reform.
Press on, and let every closing year witness more zeal in the work of reformation. The golden city is almost in sight, and we are too near the blest prize to allow one careless act, or permit the thought to arise, It matters not to be so particular in everything, on what day we lay aside our work and devote the hours to God as his own hallowed time, or what apparel we put on, or with what food we nourish or clog these bodies, which should be fitted for temples of the Spirit of God.
Soon the pearly gates will open, and who shall enter through them? A company that will be without fault before the throne of God, having no guile in their mouth.
How pure that heart must be that shall send no word forth, only what shall administer grace to the hearer; and such a heart we must possess before Jesus will confess our names in the presence of his Father and the holy angels. Is it safe to try to compromise any point of truth in the reformation that God is calling his people to, that shall separate them entirely from conformity to the world.
Had we not better strive to obtain the meek and quiet spirit of Jesus, and listen for every word of counsel he has for us, and watch closely that we walk in them.
My heart is filled with gratitude as I see the measures that are taken to spread the light of truth.
May God send his Spirit with the silent messengers, and speed them on their way to every nook and corner of our world where he has a child that loves his word and truth, and needs to be enlightened, that they may so walk in the light as to be sanctified through obedience of the truth, and made meet for the inheritance of the saints in light.
C. R. AUSTIN.
Berkshire, Vt.
A Word about Proof-Reading.
EVERY column of a newspaper contains from ten to twenty thousand distinct pieces of metal, according to the paper and the type. The displacement of a single one makes an error. Is it any wonder that errors occur? In the large offices, professional proof readers are kept, whose practiced eyes, passing twice over every line of proof, detect most of the errors; a boy is also kept for that purpose, at the same time reading the copy aloud.
Still mistakes are frequently occurring after coming from such hands, and probably no book or newspaper was ever published without errors that might be detected by the merest novice. In book printing it is estimated that proof-reading costs half as much as composition. In country offices, the editor is generally foreman, printer, book-keeper, and everything else, and if the same care should be exercised that is deemed indispensable on the best city sheets, the country newspapers could not be published at all, because of the expense.