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Review and Herald, Vol. 81, No. 41.

THE GOOD OLD REVIEW

Review and Herald

Oct 13, 1904

Review and Herald Publishing Association · Washington, D. C. · Oct 13, 1904

“THE GOOD OLD REVIEW”

Over Fifty Years
“THE COUNSELOR OF THE PEOPLE”

To Be of Special Importance

During the Winter’s Missionary Campaign

GENERAL CONFERENCE RECOMMENDATIONS

Provide:—
First.—For a mighty missionary campaign to begin this fall, to continue until the gospel of the kingdom is carried to every nation, tongue, and people.
Second.—For missionary plans that will provide an opportunity for every man, woman, and child to work during this campaign.
Third.—For missionary conventions in all the churches at specified times, together with topical readings and suggestive programs.
Fourth.—For these readings and programs together with detail plans TO BE PUBLISHED IN THE REVIEW in order that this essential information, and the valuable instruction and interesting reports from the world-wide field which this paper will contain, may be studied by all the people.
Fifth.—For conference and church officers during the month of October to earnestly labor to place the REVIEW in the home of every Sabbath-keeper.
All who desire to keep in touch with, and to receive the inspiration of, the greatest missionary effort ever made by the denomination should at once arrange to have access to the REVIEW for the next six months.

MESSENGER OF LIGHT

Testimonies for the Church, Vol. IV, page 598
“The REVIEW is a valuable paper. It contains matters of great interest to the church, and should be placed in every family of believers.”
“Our people should make greater efforts to extend the circulation of the REVIEW. Every family should have this paper. If they would deny themselves of their luxuries, many who do not now have its weekly visits might pay for the Messenger of Light to come into their households. Those who consent to be without the REVIEW AND HERALD lose much. Through its pages Christ may speak to them in warnings, in reproofs, and counsel which would change the current of their thoughts, and be to them as the bread of life.”
Address all orders to—
Your State Tract Society, or
Review & Herald Publishing Assn.,
222 NORTH CAPITOL STREET,
WASHINGTON, D. C.

Do It Now

By Editor

Editorial

Do It Now

THIS is an approved motto for a business man. It is a good motto for the Christian. Perhaps you have been brought face to face with some duty, but you have hesitated to perform it. Do it now. This neglected duty may have been the observance of the true Sabbath of the Lord, the seventh day, and you may be waiting for more favorable circumstances. Do it now. This neglected duty may have been the payment of an honest tithe, and you may be hoping that it will be easier to attend to this when your income is greater. Do it now. This neglected duty may have been in the line of missionary work, and you may be waiting until you are not so busy. Do it now. It may have been something else, but whatever the neglected duty may have been, do it now. Now is the time to believe on Christ with all the heart. Now is the time to consecrate all to his service. Now is the time to take up every neglected duty. Do it now. Do it now. DO IT NOW.

Why Not?

CAN any one give a good reason to himself why he should not love the Lord with all his heart, and yield every power of his being in loyal service? What more could a loving Father do for us that our God has not done? He has withheld nothing that infinite wisdom could suggest or infinite love bestow. “What then shall we say to these things? If God is for us, who is against us? He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?” Why should we not give up sin and death in exchange for righteousness and life? Why should we not give up the pleasures of sin in exchange for the joy that is set before us? Why should we not give up the things that are seen, which are temporal and passing away, for the things which are unseen, which are eternal and forever abiding? It will surely be difficult to frame a satisfactory answer. The man at the wedding feast was speechless when the king inquired how he happened to be there without the wedding garment. In the day of judgment we shall be ashamed to give the reasons which we sometimes put forward as an explanation of our unfaithful service. Let us look at these things now in the light of the judgment day. O that each one would fully accept to-day the Father’s love, and let the life show forth his praises!
“The world has nothing left to give— It has no new, no pure delight: O, try the life that Christians live! Thou wouldst be saved—why not to-night?”

The Great Campaign

By Editor

We hope that the fall missionary campaign has already begun in good earnest. According to the plans suggested at the recent council of the General Conference Committee a special effort is to be made during the present month to place the REVIEW in every Sabbath-keeping family in the United States. With the hearty co-operation of ministers, elders of churches, and other workers, a long step can be taken in this direction without imposing a heavy burden upon any one. One minister reports fifteen subscribers as the result of an effort among the members of the church where he resides. This is but an indication of what can be done. Will not all unite in this good work, as well as in the later plans of the campaign?
It is none too early to plan definitely for the missionary convention to be held in all the churches on Sabbath, October 29. Readings to be used on that day will be printed in the REVIEW, but a special effort should be made to interest all the people, and to secure a large attendance at the convention. Where the circumstances will permit, it would be profitable for several churches to meet together, plans having been arranged for representatives of the different churches to take part in the exercises. Above all, let there be an earnest waiting upon the Lord for the gift of the real missionary spirit as the inspiration for the work of the following two months. A meeting of the officers of each church should be called at once to study these plans, and to decide upon a definite course of action. The Lord's work deserves our best efforts. If this is “a mighty missionary campaign,” as it ought surely to be, time and thought and prayer must be given to it. Let each one do his part in the place to which the Lord has assigned him.

Some Fundamental Principles in this Message

(Continued)
AFTER the time passed, and the perplexities had come in concerning it, where did the light first begin to break in, and where did the special features appear which have marked the movement since that time? I read that from the time of the disappointment in 1844 until light began to come in concerning the truth, the people were in a state of great perplexity. At the same time, according to the testimony of Elder J. N. Loughborough, within two months after the passing of the time in 1844 first appeared the gift of the spirit of prophecy among Adventists. There were no Seventh-day Adventists then, but there was a body of Adventists, thrown into great confusion and perplexity concerning the Scriptures, the message which they had been giving. Some set it aside entirely, giving up their past experiences, but there was a body of Adventists still holding to those principles that had been taught concerning the advent. And while they were in that state of great perplexity, just two months after the passing of the time, there began to appear among Adventists the spirit of prophecy, reprovingfanatical demonstrations and wrong teachings, and strengthening their minds and hearts in the right way, and serving as a guide out of the great perplexity into which they had been thrown by this disappointment. Then light came concerning the question of the sanctuary, but that which came concerning the sanctuary did not disturb the teaching of the prophetic periods under the first message. There was never a readjustment of the application of those definite periods. That interpretation which was given them concerning those scriptures dealing with definite periods of time, was correct, and it is still correct. So far as these prophetic periods are concerned, they now rest upon exactly the same foundation that they rested upon them. We make no readjustment to fix a new application of those periods. Let that be remembered; but the light which came in concerning the sanctuary took up that question of the disappointment, cleared up every trouble, and brought in the added light which has given to us the third angel's message. That light, as you remember, was with reference to the nature of the event at the close of the two thousand and three hundred days. It says that at the end of two thousand and three hundred days shall the sanctuary be cleansed. This was fulfilled in 1844, but that fulfilment was not in the personal coming of Christ to this earth, but his coming unto the Ancient of days, and the beginning of the time of the investigative judgment. When the temple of God which is in heaven was opened, they saw in his temple the ark of his testimony; they saw in the ark the law of God, and their attention was directed to the fourth commandment. The Sabbath truth was to be a part of this movement, and that led to the teaching of the law of God, the keeping of God's commandments, and all of the other truths that cluster around the question of the law of God and the Sabbath truth. These truths that were brought out constitute that which we speak of as the third angel's message.
Now I wish to call your attention to such questions as these: What are the foundation principles of this third angel's message? What are the distinguishing features which separate this movement from every other movement? And what are those principles of truth which, when they are discarded, really set aside this message, so that without them, and without them as the leading truths of this movement,—although we may still have much that is true,—we do not teach the third angel's message, the present truth?
In the prosecution of this work, various features have grown up. We have divided and subdivided the work. In some ways we have almost become specialists in teaching the gospel, so that some have been noted as having a special interest in a certain line of work, and when that line of work needed to be presented, they were at once thought of as the ones who should do it; and others should take other lines, and others still others, so that those who have been thinking especially in these lines have perhaps allowed other things to be less prominent in their thought, their study, and their teaching, until sometimes we have almost been led to query whether the Sabbath-school work was the principal thing in the message; or whether the religious liberty work was the chief thing in the message, or the message itself; or whether the health work was the chiefest thing in the message, or was the message itself. Now all these truths belong in the message, but there must be a fundamental platform. There must be certain principles and truths which must distinguish this movement from every other movement in the teaching of the gospel.
To illustrate: while distinct points of doctrine may be taught by other people, and some who have at one time, it may be, taken a part in the proclamation of the true message, may have given up certain features, and still have held to other features, and those other features still be true, yet they can not teach the third angel's message, and they can not do the work that God wants done to prepare a people for his coming. There is something fundamental which is lacking.
If you will think a moment, you will see clearly what I mean. There has been a teaching of the Sabbath truth all through these centuries, and there was in this country, before this denomination arose, a people who taught that the seventh day was the Sabbath. Now there have been those who have received the message, perhaps have taught it, but some experience would arise that would lead them to cast aside some of the truths of the message—some that have seemed to us to be fundamental. You often have heard them say, 'I never shall give up the Sabbath.' It may be that they will go on for years, and not give up the observance of the seventh day, yet such persons can not give the third angel's message, even though they may teach the truth of the Sabbath.
The same is true in other ways, so that the third angel's message is not a borrowing of the truth of the Sabbath from the Seventh-day Baptists, and a borrowing of the truth of the unconscious state of the dead from some other Adventists, and a borrowing of the true method of baptism from Baptists, and then combining them. These are not points of faith that, when merely brought together, constitute the third angel's message. No! no! These points of truth may all be taught as points of truth, and yet one may not be giving this third angel's message, may not be teaching a message that will prepare a people for the coming of the Lord. There is something somewhere that must in some way mark this message as a definite, separate movement, so that when these different truths coalesce in this message, even these truths take on a new appearance. There must be a difference between the Sabbath truth as taught by those who do not know and teach this message and that truth as taught in this message. There must be a difference between the teaching even of those truths apart from this message and the teaching of those truths in the third angel's message.
I believe it would be profitable for us to think of that, and to ask ourselves in a very definite way for clear answers as to what really distinguishes this third angel's message from any other movement, not simply among those who do not believe in the near advent of our Lord, but even among those who do believe that truth. This movement must stand out clear and distinct, and there must be a platform upon which it rests; there must be some principles somewhere in connection with this movement which mark it as distinct from any other movement.
Let us read the definite scripture in which this message is phrased. This is a threefold message, and it is the threefold message as set forth in Rev. 14: 6-12:—
“And I saw another angel flying in mid-heaven, having eternal good tidings to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people; and he saith with a great voice, Fear God, and give him glory; for the hour of his judgment is come: and worship him that made the heaven and the earth and sea and fountains of waters. And another, a second angel, followed, saying, Fallen, fallen is Babylon the great, that hath made all the nations to drink of the wine of the wrath of her fornication. And another angel, a third, followed them, saying with a great voice, If any man worshipeth the beast and his image, and receiveth a mark on his forehead, or upon his hand, he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb: and the smoke of their torment goeth up forever and ever; and they have no rest day and night, they that worship the beast and his image,and whoso receiveth the mark of his name. Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.”
These familiar verses contain the phrasing, the statement, of what we are wont to call the threefold message, or the third angel's message. Now note that at the very beginning this first angel had an eternal gospel, or the everlasting gospel, to proclaim. That everlasting gospel—the gospel of salvation from sin through faith in Christ—has always been the same. There is only one gospel. There never can be a new gospel. That fundamental truth—salvation from sin through faith in Jesus Christ, or righteousness by faith—must always be the fundamental truth of the gospel. What will make any difference in the proclamation of that gospel? The difference will be apparent just as soon as you mark this statement, that the gospel of salvation from sin through faith in Christ has a very definite application to the person and work of Christ, and the gospel of salvation from sin through faith in Christ is not a mere sentiment, a mere mental idea, but a very definite act of laying hold upon a very definite person in a very definite work. You will hear justification by faith presented on all sides, and as soon as you present that subject to any Protestant, he will say, 'I believe that. That is a fundamental teaching in our church.' But what is the real meaning of that fundamental truth of the gospel, and to what will that truth lead? The doctrine of salvation from sin through faith in Christ, in order to have a solid foundation, must lay hold upon Christ in his person, and in his definite work as set forth in the Scriptures. Just as soon as we step on that platform, it means a definite study of the person and the work of Christ; and our faith, in order to be a genuine faith for salvation from sin, must lay hold upon Christ in a definite way, in a definite work; that is to say, while in a certain sense we may say that we believe in the Christ of old, we must in a very definite way believe in the Christ of to-day. And while one may believe in a very definite way in the work of Christ at a definite time in the past, he must also lay hold upon the definite work of Christ in the present; and to slip from that foundation, and to exercise a sort of general faith which claims to believe in Christ for the forgiveness of sin, is not to have a genuine faith. That kind of belief is nothing. That so-called faith in Christ which refuses to receive the light of the Scriptures as to what that faith must be, and must mean, can not be a true faith in Christ.
If one says, I believe in Christ for salvation from sin, then, I say, let us see what the definition of sin is. 'Sin is the transgression of the law.' But as soon as I read that, he says, I do not have anything to do with the law now. That is not saving faith. He refuses the light of God concerning the experience of that faith. We must take the Word of God, not simply a few verses or sentences. We must learn from the Scriptures what faith is; we must learn from the Scriptures what it means to believe on Christ for salvation from sin; we must be willing to follow to the end, if we are to have the experience of salvation from sin through Christ. When it leads us to the law, we must not draw back from that righteousness by faith, because this is the only platform of righteousness by faith. When we find that it means the observance of the Sabbath, we must not draw back, or we shall lose our whole experience of righteousness by faith.
(To be concluded)

A Significant Incident

By L. A. S.

The spirit of lawlessness which seems to be growing more and more prevalent in this country, is beginning to be turned into religious channels, and to be manifested in connection with feelings of religious animosity. In plain defiance of law, even the fundamental law embodied in state and national constitutions, Christian men in Campbell County, Va., are by armed force, accompanied with threats of violence, interrupted in the work of preaching the gospel there, for no other offense than that of proclaiming views contrary to the religious belief and practise of the majority. Some allowance can be made in cases where doctrines are proclaimed which are repugnant to good sense and decency, examples of which might be cited, but in this instance the only effort was to lead men to return to the observance of the law of God. The following account of the proceedings in the case is given by the Lynchburg Evening Advance, of October 3:—
Information has been received here that a number of men, said to have been armed, last Friday forcibly removed a large tent in which the Seventh-day Adventists had been holding a meeting at Naruna, in Campbell County, about twenty-five miles from this city. . . .
Elder R. D. Hottel furnished The Advance with the following statement: “The circumstances leading to this rash act are as follows: The Virginia Conference of Seventh-day Adventists sent one of their ministers, Elder C. B. Rule, to Naruna the last of August with a forty-foot circular tent to hold a series of gospel meetings. Mr. Rule secured the privilege of ground near the village, and began his meetings on the night of September 2. Large crowds attended the services each night and on Sundays. As the meetings progressed, a number accepted the views held by their denomination, and many friends were made in the neighborhood.
“The opposition began to work, and not being able to confute the views of the Adventists, threatened other measures. On Wednesday evening last, Elder Rule received through the mail the following letter:—
“NARUNA, VA., Sept. 28, 1904.
“DEAR SIR: The people of this community are tired of your performances, and after talking together, have decided that you must leave this community in twenty-four hours from tonight, and not stop in twenty miles of this place. This is no bluff. Obey, or take the consequences.
“COMMITTEE OF FIFTY.”
“Elder Hottel spoke in the tent on Thursday night, and everything seemed quiet. The next day, after making several visits, returning to the tent about two o’clock, they were met by three men on horseback, who said that they were a committee appointed to call and see if Elder Rule intended to obey orders and take the tent down and leave the place. They were asked for reasons for this threat, and the only reply was that they would enter into no argument, but demanded an answer. Elder Hottel stated that the tent was there for the purpose of preaching the gospel to the people, that there were those who wished them to remain, and that they were protected by the laws of the commonwealth of Virginia, and that they could not obey and be loyal to God.
“The men rode away, and in about fifteen minutes returned, leading about sixty men, a number of whom were armed with shotguns, and again demanded that the tent be taken down, and that they leave or take the consequences. Again the elders tried to reason with them, stating that they were placing themselves under heavy penalty of the law, but they said that they knew the law, and that we must obey or take the consequences. In the face of the mob and their guns, the elder again refused to obey. Orders were then given to take the tent down, which was immediately done, and it, with the fixtures, was hurriedly folded together.
“Elder Rule, seeing that the small tent in which he and his wife had been living had been taken down also, packed up his personal effects and trunks, which, against his protest, were taken, together with the tent and fixtures, to the depot.”
The committee again waited on the elders, and said they would have to leave that night or the next day on the 10:50 train, and that they should not preach in Campbell County. If they did, they would have to meet the consequences.
These proceedings constitute a step in advance of anything in the opposition yet experienced by those engaged in the proclamation of the third angel’s message. Before this there have been threats in various places from unknown parties, and in some instances violence from persons who sought to keep their identity secret. Openly, by means of the Sunday laws of the States, force has been employed legally against the message, and secretly it has been employedillegally; but now its opponents are proceeding both illegally and openly. They know the law of the State, but in this matter they have determined to openly disregard it. There has been open disregard of law on other occasions of a different nature, when individuals have been lynched for the perpetration of crimes; but now this spirit of open lawlessness seems to be shaping its course toward the domain of religion, and conditions may soon be realized out of which will grow the worst forms of religious persecution. “Straws show which way the wind is blowing.” It is for us to take earnest heed to the signs of the times, and be moved by them to greater zeal and diligence in the work of God. L. A. S.

The College View (Neb.) Council

By Arthur G. Daniells

On another page will be found a report of the proceedings of the fall council of the General Conference Committee, held at College View, Neb., September 15-25. The object of this note is to speak of some general features of the council which the report of the proceedings does not touch.
Viewed from my standpoint, this was the best council of the committee that has been held since my return to the States from Australia. All but three members residing in the United States were present. We were also favored with the presence of a large number of the union and local conference officers in the Central Western States.
Nearly every member was present at the opening meeting, and remained until the council closed. The days were devoted to earnest work in committee and open meetings, and each evening a public service was held in the College View tabernacle. As Union College opened the day before our council convened, the ministers attending the council had the privilege of meeting the new students in the home, in the college chapel services, and in the tabernacle meetings. This brightened our council, and, we trust, helped the students in some measure.
Union College opened this year with about two hundred young men and women of quite mature years. The outlook for this institution appears encouraging. Professor Lewis, the president of the college, has set his hand resolutely to turn every influence and resource of that institution in the direction of home and foreign missions. He sees no other reason for the existence of the school but the training of our young people for the service of God, as revealed to us in the great movement of the third angel's message. In this determination, Professor Lewis is supported by the majority of his faculty, many of whom have worked to this end very earnestly heretofore.
But to return to the council. One of the best features of this meeting was the union, harmony, and brotherly love manifested from the first meeting until the last. While there was the fullest liberty granted for freedom of thought and speech, there was a very marked unanimity of thought. All seemed anxious to pull together. This made the business proceedings very pleasant, and enabled us to dispatch our work rapidly.
We were obliged to deal with some perplexing questions, but these were discussed and disposed of with Christian courtesy and dignity. The candid, considerate, brotherly disposition manifested was certainly an omen of good for the future of our work.
Elders Haskell and Farnsworth did most of the preaching in the tabernacle. They gave some stirring sermons on some of the principal features of our message. Sister White spoke a number of times, with clearness and freedom; but owing to hoarseness, did not take an active part in our councils.
Much must be said regarding the decisions of the council, but this must appear in subsequent issues of the REVIEW. Altogether, this was a most encouraging and profitable meeting. I hope the readers of the REVIEW will read with care the proceedings published on another page. Pray that the decisions may be carried out successfully.
A. G. DANIELLS.

A Sabbath Offering for the Colored Work in the South

By Arthur G. Daniells

AT the College View Council of the General Conference Committee just held, the following recommendation was passed by a hearty, unanimous vote:—
That the first Sabbath in November be appointed for a collection in all our churches for the colored work throughout the South.
This offering is to be taken Sabbath, November 5. As clearly stated in the recommendation, the object of this general offering is to secure means to sustain and develop the work among the colored people in the Southern States.
For years we have been raising money by various means for this work, but we realize the need of some plan that will provide a good and regular supply each year. It is believed that a general Sabbath offering from our churches throughout the United States, will meet this requirement better than any other plan that has been adopted.
In the REVIEW of September 29, Elder Butler made a clear statement regarding the present pressing needs of the work in behalf of the colored people.
The Huntsville school must be put in better shape for the winter's work. The colored sanitarium needs immediate help. The church-schools in various local conferences must be assisted, and new schools must be started. Much might be said regarding the work to be done for this unfortunate race. But our people are already quite familiar with their needs.
It is sincerely hoped that a large offering will be made to this work, Sabbath, November 5. It is true that we have just taken an offering for the Haskell Home, and that at the close of December we shall take our regular annual offering in behalf of our mission fields. But we are enjoying unparalleled prosperity. The Lord is giving us high wages, excellent crops, and good prices. Day after day he causes his sun to shine upon us, and gives us rain from heaven. Without cessation he watches over us, preserves our lives, and shields us from sickness and misfortunes. He does not cease to bestow his gifts upon us, and as long as he prospers us and makes it possible for us to return to him a portion of that which he gives us, we should take pleasure in doing so.
In this note I wish to speak in behalf of the General Conference Committee regarding the November offering for the Southern field. We are united in this arrangement, and we are very anxious that the offering shall be large, so that our brethren in the South shall not be cramped in their labors. The battle goes hard enough at best.
The conditions are forbidding, and they are growing more perilous all the time. It certainly looks as if our time for working as we have been in the past is growing very short. Unless we entirely misjudge the trend of events, what we fail to do now will have to be done, if it is ever done, under the most trying and perilous conditions. Seventh-day Adventists know full well that the third angel's message is the only really substantial hope of the colored people. While many noble men of both races are working in the South for the elevation of the colored race, we as a people know full well what is coming, and we know that the message God has given us is their only hope. And knowing this, how earnestly we ought to labor to give them this message that they may be led to trust in that which will not fail them.
The time for working up the November offering is very short. We shall not be able to place this matter as clearly and thoroughly before all our people as we would like; but we appeal to conference and church officers throughout this country to make a special effort to encourage our people to give liberally at this time. We hope those in charge of local conference papers will place this matter clearly before the brethren and sisters, that they may be led to make a liberal offering. We shall await the returns from this Sabbath offering with much interest.
A. G. DANIELLS.

The Closing Work

By Ellen G. White

MRS. E. G. WHITE
We see before us a special work to be done. We are now to pray as never before for the Holy Spirit's guidance. Let us seek the Lord with the whole heart, that we may find him. We have received the light of the three angels' messages; and we need now to come decidedly to the front, and take our position on the side of truth.
The fourteenth chapter of Revelation is a chapter of the deepest interest. This scripture will soon be understood in all its bearings, and the messages given to John the revelator will be repeated with distinct utterance.
The prophecies in the eighteenth of Revelation will soon be fulfilled. During the proclamation of the third angel's message, "another angel" is to "come down from heaven, having great power," and the earth is to be "lighted with his glory." The Spirit of the Lord will so graciously bless consecrated human instrumentalities that men, women, and children will open their lips in praise and thanksgiving, filling the earth with the knowledge of God, and with his unsurpassed glory, as the waters cover the sea.
Those who have held the beginning of their confidence firm unto the end will be wide-awake during the time that the third angel's message is proclaimed with great power. During the loud cry, the church, aided by the providential interpositions of her exalted Lord, will diffuse the knowledge of salvation so abundantly that light will be communicated to every city and town. The earth will be filled with the knowledge of salvation. So abundantly will the renewing Spirit of God have crowned with success the intensely active agencies, that the light of present truth will be seen flashing everywhere.
The saving knowledge of God will accomplish its purifying work on the mind and heart of every believer. The Word declares: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes." This is the descent of the Holy Spirit, sent from God to do its office work. The house of Israel is to be imbued with the Holy Spirit, and baptized with the grace of salvation.
Amid the confusing cries, "Lo, here is Christ! Lo, there is Christ!" will be borne a special testimony, a special message of truth appropriate for this time, which message is to be received, believed, and acted upon. It is the truth, not fanciful ideas, that is efficacious. The eternal truth of the Word will stand forth free from all seductive errors and spiritualistic interpretations, free from all fancifully drawn, alluring pictures. Falsehoods will be urged upon the attention of God's people, but the truth is to stand clothed in its beautiful, pure garments. The Word, precious in its holy, uplifting influence, is not to be degraded to a level with common, ordinary matters. It is always to remain uncontaminated by the fallacies by which Satan seeks to deceive, if possible, the very elect.
The proclamation of the gospel is the only means in which God can employ human beings as his instrumentalities for the salvation of souls. As men, women, and children proclaim the gospel, the Lord will open the eyes of the blind to see his statutes, and will write upon the hearts of the truly penitent his law. The animating Spirit of God, working through human agencies, leads the believers to be of one mind, one soul, unitedly loving God and keeping his commandments,—preparing here below for translation.
There have been conflicts, and there will be until in heaven the voice of the Lord is heard, saying, "It is done." And after the redeemed are taken to heaven, God the Father will be glorified in crowning the Lord Jesus, who gave his life a ransom for the world.
Let the work of proclaiming the gospel of Christ be made efficient by the agency of the Holy Spirit. Let not one believer, in the day of trial and proving that has already begun, listen to the devising of the enemy. The living Word is the sword of the Spirit. Mercies and judgments will be sent from heaven. The working of providence will be revealed both in mercies and in judgments.
If we watch and pray and trust God's living Word, we shall gain victories. "Watch and pray," Christ said, "that ye enter not into temptation." The day dawns. We must enter each battle with the full faith that through Christ we shall be more than conquerors. As faithful watchmen we must diligently guard against the dangers threatening God's people. Other chapters will open before us, and in order to discern their meaning, we shall need keen perception. We are not to be depressed or discouraged, but filled with holy boldness. We are not to be disheartened by the prevalence of sin, or by the difficulties that arise on the right hand and on the left. We must put on the whole armor of God, and stand firm for the right. In the future, Satan's deceptions will assume new forms. False theories, clothed with garments of light, will be presented to God's people. Thus Satan will try to deceive, if possible, the very elect. Our watchword is to be, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."

God's Messengers

Moses was chosen by God as the messenger of his covenant. The Lord called him up into the mountain, to receive his instruction for Israel. To-day God chooses men as he chose Moses, to be his messengers. These men are first to receive instruction from God; then they are to impart that which they have received, line upon line, precept upon precept, here a little and there a little. Every word they speak must be spoken in truth.
It is fearfully dangerous now to be unable to discern the truth. Those who would proclaim the word of God must be men who know his will. They must be careful lest they make mistakes. They must be men of knowledge, able to instruct others. How can they speak clearly and intelligently of the things of God if they do not commune with him? They must obtain wisdom from on high. They are to be instant in season and out of season, always prepared for whatever they may be called to do.
"The priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts." The people should counsel with him, for he is God's appointed messenger. They should not only hear, but they should ask questions, that they may have a clear knowledge of truth. He is not to withhold his knowledge from them, but is to regard it as a sacred trust, to be imparted to others. His mind is to be a treasure-house of good things, from which, whenever occasion demands, he can draw a "Thus saith the Lord."
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