Review and Herald, Vol. 78, No. 10. (3/5/1901)

Review and Herald

Mar 5, 1901

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 5, 1901

LESSONS FROM THE CHRIST-LIFE

By Ellen G. White

MRS. E. G. WHITE

The fact that the people were more interested in Christ’s teaching than they were in the dry, tedious arguments of the Jewish teachers, maddened the scribes and Pharisees. These teachers spoke with uncertainty, interpreting the Scriptures to mean one thing, and then another. This left the people in great confusion. But as they listened to Jesus, their hearts were warmed and comforted. He presented God as a loving father, not as an avenging judge. He drew all, high and low, rich and poor, to see God in His true character, leading them to call Him by the endearing name, “Our Father.”

By loving words and by works of mercy, Christ bore down old traditions and man-made commandments, and presented the love of the Father in its exhaustless fullness. His calm, earnest, musical voice fell like balm on the wounded spirit. He was revealing the image of God mirrored in himself. He presented to His hearers the truths of the prophecies, separating them from the obscure interpretations which the scribes and Pharisees had attached to them. He scattered the heavenly grains of truth wherever He went.

Determined to hear what Christ said to His disciples, the scribes and Pharisees kept spies on His track. These spies noted His words, and reported them to the Jewish authorities, who, when they heard them, were almost beside themselves with ill-concealed rage, which they interpreted to be zeal for God.

As the members of the Sanhedrim counseled together, there were not wanting men with strong, determined prejudices, who advised that this man who claimed so much be at once put down. If He were allowed to go on as He had been going, healing the sick on the Sabbath day, the sacredness of the day would be set at naught. They saw that Christ’s influence over the people was fast becoming greater than theirs. They longed to crush Him for daring to make their traditions of none effect, but they feared to move openly, because of the people. They thought that if they worked secretly, watching His words and actions, they would soon find such accusations against Him that He could be put on trial for His life. Declaring that the end justified the means, they decided to circulate falsehoods among the people, declaring that Jesus of Nazareth was an impostor, and that He was making of none effect Jewish traditions and customs. They declared that if these traditions were criticised by this man, the whole Jewish economy could be criticised by any crazy enthusiast. The nation would become distracted, and the Romans would come and take away the power they still possessed.

“Therefore did the Jews persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath day. But Jesus answered them, My Father worketh hitherto, and I work.”

Christ was accused of breaking the Sabbath by doing upon it works of healing. But He justified himself by stating that His work admitted of no interruption. He must work constantly, even as His Father works. It is by God’s unfailing care that we are provided with daily food. Then should we not trust in Him who has undertaken our salvation. The knowledge that the Father and the Son are united in the work of redemption should give courage and hope to the most desponding.

Christ, the surety of the human race, works with uninterrupted activity. He speaks of himself as working in the same way as the Guardian of the universe. He worked untiringly for the people of Israel. He sought to lead them to trust in Him who can save to the uttermost all who come to Him. Christ is the light which lighteth every man that cometh into the world. From Adam, through the patriarchal age, this light made plain the way to heaven. To it gave all the prophets witness. In mysterious procession future things swept before their vision. In every sacrifice Christ’s death was pointed out. His righteousness ascended to God in every cloud of incense. His majesty was hidden in the holy of holies. Christ was as truly a Saviour before as after His incarnation. At the very moment of transgression and apostasy, He entered upon His work, laboring for the salvation of man with an activity equal to the activity of God.

“Therefore the Jews sought the more to kill Him because He not only had broken the Sabbath, but said also that God was His Father, making himself equal with God.” The whole nation called God their Father, and if Jesus had done this in the same sense in which they did, the Pharisees would not have been so enraged. But they accused Jesus of blasphemy, showing that they understood that Christ claimed God as His Father in the very highest sense.

Christ threw back the charge of blasphemy, with the words, “Verily, verily, I say unto you, The Son can do nothing of himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth Him all things that himself doeth.” My authority for the work that I am doing, He said, is the fact that I am God’s Son, one with Him in nature, will, and purpose. I co-operate with Him in His work. My Father loves me, and communicates to me all His counsels. Nothing is planned by the Father in heaven that is not fully opened to the Son.

“The Father loveth the Son, and showeth Him all things that himself doeth: and He will show Him greater works than these, that ye may marvel.” Christ was to do greater things than even the healing of disease. By His power the dead were to be raised to life. Scribes and Pharisees were to see that which would astonish them, at which they would be obliged to marvel, even though their hearts would be too proud and hard to make any acknowledgment.

“For as the Father raiseth up the dead, and quickeneth them; even so, the Son quickeneth whom He will.” What a statement to make before those whose hearts were already filled with hatred and murder. Christ was giving the rulers of Israel light, which would make them inexcusable. Nothing was left undone that could be done to convince them of their error.

THE RAINBOW

By Wm. Covert

WM. COVERT

After the flood, to assure Noah and his sons of God’s love and their safety in dwelling upon the earth, the Lord said to them: “This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: and I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.” Gen. 9: 12-16.

The bow in the heavens is made by the shining of the sun through the falling rain; but there must be a dark cloud sufficient to form a background, else no bow can be seen. This transient picture, which seems like a brilliant crescent of the sky created to chase away the storm, is a visible representation of the perfection of grace, which illuminate God’s throne in the heavens. The pleasing hues of the rainbow behind the departing storm, most gracefully illustrate the wonderful beauty and richness of the righteousness, mercy, and love of God. It is but a reflection of that which the heavenly host constantly behold as they come to the throne. The prophet, in describing the glorious view which was given him of the eternal Presence, said that it was “as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord.” Eze.

1:28. John in vision was permitted to look upon the same glory; and in writing of the view, he said, “Behold, a throne was set in heaven, and one sat on the throne: . . . and there was a rainbow round about the throne, in sight like unto an emerald.” Rev. 4: 2, 3. The emerald is one of the most precious stones, and is prized for the pureness and richness of its coloring, being a green, or bluish-green, six-sided prism.

As the brilliant arch which follows the receding storm has a dark background, so does the bow which arches about the great white throne have behind it a cloud sufficient to give a most beautiful appearance to the glory which encircles it. “For,” says the Lord, “I have blotted out as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel.” Isa. 44:22, 23. Another speaker says, “Thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.” Isa. 38:17.

These black sins are as dark clouds, which have spent their fury and are receding. The Lord, with these transgressions behind Him, looks through the bow of promise with gladness upon His children. It is man’s privilege to look upon the bow in the cloud, and through it see the glorious bow of eternal peace round about the throne of God. It is to him the bright symbol of the everlasting covenant, and a visible token of his salvation. The rainbow in our visible heaven is the Lord’s painted ensign of redemption, hung out in plain view for man to behold with his natural eyes, and study its significance. It announces that the storm has abated, and the sun is again shining. It is the Lord’s signal of peace. It is a variegated banner of love, stretching across the sky. Through it the Lord is inviting the sinner to seek and find the perfect righteousness of Christ, and live. It is as a token in the window of heaven, pointing in the direction of home,—a light on the shore, to guide the traveler to the haven of rest.

A WORD IN SEASON

By C. T. Parmelee

C. T. PARMELEE

(Guthrie, O. T.)

THE wind was keen, and the journey was long. But I felt that the journey must be made before nightfall. And then, I might get a chance to ride. The city was twelve miles away; and as it was Sabbath afternoon, many teams were coming from its busy streets. As mile after mile was passed by, none were found going my way.

Presently my book satchel seemed to grow heavy, and my step to slacken. Passers-by scarcely peered out from their wrappings to utter a feeble greeting. Nine miles was left behind when from a passing carriage came the cheery tones of the driver, “Wish I were going the other way.”

In a second I caught his meaning, and responded, “Thank you.”

It was only a little act, and cost but one breath; but the effect was magical. My step quickened, and my mind recalled Isa. 50:4: “The Lord hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.” And I asked myself, “Do I always do that for pilgrims bound for the celestial city?”

ORGANIZATION

By Earnest A. Raymond

The Early Church

EARNEST A. RAYMOND

The manifestations of the Spirit are ever in the most perfect order, and according to the most harmonious and efficient system. “God is not the author of confusion, but of peace, as in all churches of the saints.” The apostle says, “Let all things be done decently and in order.” And to bring about this efficiency of ministry appears to have been one of Paul’s chief labors among the churches. Paul was a great organizer. No one understood better than he the value and necessity of systematic endeavor. On one of his tours he “ordained them elders in every church.” To the church at Corinth, after a long exhortation on order and harmony, he wrote, “the rest will I set in order when I come.” Titus he left in Crete, to “set in order the things that are wanting, and ordain elders in every city,” while his own soul was refreshed while “joying and beholding” the order of the Colossians.

Yet Paul sought to establish no rule of man. He himself, conscious of his direct calling of God, and to escape all hindrance, “conferred not with flesh and blood,” as he started out on his early ministry. And he it was who withstood Peter [one of the pillars] to the face, and even “before them all,” “because he was to be blamed.”

“Take heed therefore unto yourselves,” he writes to elders, “and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which He hath purchased with His own blood.” “The elders which are among you I exhort, . . . Feed the flock of God which is among you; . . . neither as being lords [“overruling,” margin] over God’s heritage, but being ensamples to the flock.” “Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.”

But, says one, are not “governments” mentioned as one of the gifts of the Spirit? And are not we exhorted in Hebrews to obey them that have the rule over us, and to submit ourselves?—Certainly; and from the original Greek, as is also indicated by the marginal reading, we obtain a clearer understanding of what this governing, this ruling, is. It is to “pilot,” to “guide.” As we learn from Paul’s instructions to Timothy and Titus concerning elders, they were to be men of deep and well-grounded experience in the things of God. Note the prominence given to true personal, family, and social religion; and thus these, above all others, could stand as “ensamples to the flock.” Not “as overruling God’s heritage,” but as skillful pilots, safe guides, “able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.” Thus could they feed indeed the Church of God, ministering “as every man hath received the gift.”

Before one can be helped, he must feel his need of help; he must yield himself to be aided. But we are only stewards of the gifts, the manifold grace of God. Whatever therefore may be our gift,—wealth, wisdom, experience, position, and influence, any endowment of body or mind,—let us not expect, let us not allow, our needy fellow men to submit, to surrender, their individuality to ours in order to obtain its benefits, but

have them submit to the Spirit that “worketh all these.” We, on our part, in yielding ourselves to help, submit, surrender, not to their own individuality, but to that same Spirit. Christ has made us debtors to their need, and them to our aid; and both being subject to the same all-supplying Power, a perfect ministry is the result. Thus can all of us be subject one to another, yet enjoy the most perfect liberty, “for one is your Master, even Christ; and all ye are brethren.”

From the record of the work and experience of the early Church, we learn something of the methods used for the supplying of its needs. They “had all things common.” “Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, . . . and distribution was made unto every man according as he had need.”

Afterward, the Lord having signified by His Spirit that there should be a world-wide dearth, “the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea: which also they did, and sent it to the elders by the hands of Barnabas and Saul.” “It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.”

“Now concerning the collection for the saints. . . . Upon the first day of the week let every one of you lay by him in store, as God hath prospered him; that there be no gatherings when I come. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.” “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia. . . . Beyond their power they were willing of themselves. Praying us with much entreaty that we would receive the gift. . . . But first gave their own selves to the Lord, and unto us by the will of God.”

Thus did the members of the body of Christ, as first re-organized, first regenerated, by the “former rain,” recognize, and work in accordance with, their mutual dependence. In all lands, in all ages, it is ever the same,—when men realize that they are not their own, that they are “bought with a price,” having first given “their own selves to the Lord,” they demonstrate His life by life-labor for men. Shall any of us, waiting for the latter rain, say that aught of the things we possess is our own? Let us hold them in trust, as stewards, to be used at the Spirit’s bidding.

The gift and grace of God, the work of the Spirit, is something beyond our human thought or speech; it is a life,—the only life,—learned only by the experience. Thus shall the Spirit be enabled to work all these, and the result, an “effectual working in the measure of every part.”

“Thanks be unto God for His unspeakable gift.”

TRUTH ONLY WITH RIGHT

The Chicago Israelite

The world believes in the doctrine of numbers, and yet if there be one thing that history teaches by impressive examples, it is that mere numbers and mere bigness have not been the conquering elements in the life of humanity.

And if there be one other thing that history further teaches, it is this, That there has never been one forward step taken in the progress of mankind that has not been achieved under the leadership of the minority. Truth appeals to one, two, ten, a hundred men; these suffer for it, are persecuted for it; gradually it makes its way until finally the large numbers are converted. The world is never saved by mere numbers. Ten men would have been sufficient to save the city of Sodom. Isaiah spoke eternal truth when he enunciated the doctrine of “the saving remnant.”

The Maccabean movement was a practical realization of Isaiah’s thought. Because it embodies this eternal verity it is of significance for all time. For that reason, time and again in the history of the world, the leaders of protesting movements against intrenched wrong have pointed to Judah Maccabee as the exemplar of the truth that right is might. . . . Truth dwells not with the hosts of numbers, but with the right.

Simple Food, Innocent Drink, and Wise Preparation

“LET your food be simple, your drink innocent, and learn of wisdom and experience how to prepare them aright.”

THE LION OF THE TRIBE OF JUDAH

By Mrs. L. D. Avery-Stuttle

MRS. L. D. AVERY-STUTTLE

'Tis night; I look once more, and see A garden called Gethsemane; The chilling dews are falling round On gnarled oak and sacred ground, While in the dark recesses deep Three men are lying fast asleep. Hark! hear'st thou not that voice of prayer Borne on the sympathizing air? That voice hath reached th' eternal throne, The Christ of Calvary weeps alone.

Look ye! that brow that erst did wear The light of heaven's resplendent crown Is ghastly, pale, and seamed with care, While drops of blood are trickling down. While to His pallid lips compressed, The fearful, bitter cup is pressed.

O Earth! and will He drink the cup To save thy sorrowing sons from hell? Almost I see thy funeral car, Almost I hear thy funeral knell. O Earth, within the balance laid! Shall blessed Mercy turn the scale? Say, shall the fearful debt be paid? Or Justice infinite prevail?

Once more that voice, like music rare, Is borne upon the ambient air: “O Father! must I drink the cup? Thy will be done; I drink it up. I bear for man this load of guilt,— Not as I will, but as thou wilt.” And still the powers of hell have failed, And Judah's Lion hath prevailed.

Again I look. O shameful sight! Before proud Pilate's pompous throne, Clad in the mocking robes of might, The Root of David stands alone, While priests and elders swell the cry: “Away with Jesus! Crucify!”

Behold Him bear the rugged cross Until He sinks beneath the load, While onward over Calvary's hill His bloody footprints mark the road. And ’neath Golgotha's dark’ning skies The Majesty of heaven dies. O suffering Christ! and wilt thou give Thy life that guilty man might live,— Thou through whose word the worlds were framed, And all the starry hosts were named? Thou, before whom bright seraphs fall In love and adoration deep, Didst leave thy many mansions fair To seek and save the one lost sheep? O infinite, O gracious love, As high and vast as heaven above! Thou canst not know, O heart of mine, Nor reckon up such love divine. What wonder that the heavens bent? What wonder that the rocks were rent, That Nature gasped and held her breath, While Christ of Calvary bowed in death?

But ah! death can not hold Him bound A captive low in Joseph's tomb: A mighty trembling shakes the ground, A dazzling light dispels the gloom; O Earth! thy mighty foe hath failed, And Judah's Lion hath prevailed.

THE DOCTRINE OF BLOOD

By William P. Pearce

WILLIAM P. PEARCE

(Concluded)

I HAVE read of men who went to battle as substitutes for others. I have known of others giving an inch of skin from their arms to graft on the back of a comrade’s body. But none ever touched my sympathy as that of Alec Scott, who gave a portion of his blood to save a child that was suffering from chlorosis. Drugs having failed, the physicians held a consultation, and decided to try transfusion of blood. Volunteers were forthwith called for, and unhesitatingly three or four of the professors’ clerks stepped forward. The selection was not difficult. Alec Scott stood out from the rest as being the proper subject. His five feet ten inches, his deep, broad chest, his finely developed muscles, his handsome face, and crisp, brown hair, all spoke of vitality at its best. The professor, as he was bound to do, enumerated, without exaggeration but with scientific accuracy, the dangers and risks to which Scott was subjecting himself. For example, he reminded him that so simple an accident as the entrance into the veins of an air-bubble might result in instant death. But, in answer, Scott, amid a profound and solemn silence, declared himself perfectly satisfied, and said that he felt no hesitation whatever.

At the appointed hour, in the presence of nearly five hundred students, the physicians announced that they were ready to begin the operation. Their instruments lay gleaming on the tables. The door opened. A stretcher was carried in on which lay the little patient. The sister of the ward walked at its side. The eyes were closed in unconsciousness, the face was waxy and bloodless. He looked already dead. Scott came unconcernedly behind. The surgeon explained the nature of the case, describing the treatment that had failed, and stating what he proposed to do. He then turned to Scott, who was seated in a chair at the right side of the patient, with his left arm bared. An incision was rapidly made in the prominent artery at the bend of the elbow, and a tube inserted. This was connected by India rubber to a bulb, from the other extremity of which another tube led into a vein of the patient’s right arm. A series of stop-cocks prevented the entrance of air into the blood of either person.

At last all was ready. The last stop was turned, and the transfusion began. Slowly the blood flowed past the glass section, through which its passage could be observed. All eyes were fixed on the face of the unconscious boy. For several moments there was no alteration in his appearance, but soon the quality of the pulse improved, the tone of the heart-beat grew stronger. Soon the eyes opened, and the lips moved as if about to speak. The sister leaned down, and whispered to him to keep still. He seemed to understand, and lay very quiet. By this time the patient’s general appearance showed the most extraordinary improvement, and the surgeon, deeming it advisable to suspend operations at least for that day, stepped forward, amid the profoundest silence, to address the students. He opened his mouth to speak, but checked himself involuntarily as the sweet child’s voice, singing slowly and distinctly, issued from the up-till-now unconscious lips:—

“Jesus loves me, this I know, For the Bible tells me so. Little ones to Him belong; I am weak, but He is strong.”

What Alec Scott did for that patient, Jesus Christ did for the whole world. Alec Scott gave a few ounces of blood, but Jesus Christ gave His all. Alec Scott’s arm was opened, but the forehead, the hands, the feet, and the side of Christ were opened. Alec Scott’s blood entered the body of the patient; but the blood of Christ trickled down His face, His cheek, His chin, His hands, His side, and fell on the sod at the foot of the cross. It was blood in drops, blood in rills, blood in pools. Alec Scott gave his blood for a friend; Jesus Christ for His enemies. Alec Scott survived it; Jesus Christ succumbed to it. Alec Scott gave an extension of life to that child; Jesus Christ gives life eternal.

When the English army invaded Afghanistan, one soldier, while doing scout duty, was caught and shot down when none of his comrades were in sight. Weeks afterward his body was found lying before a tall rock, on which he had written, in letters of blood, “I want mother to have all.” The war department held the will to be valid, and saw that the proper distribution of the property was made. But Jesus, in making His last will and testament, said, as the heart gave its last beat, and the bosom heaved its last sigh, and the last drop of blood oozed from His wounds: “It is finished.” What finished? The will?—Yes,—a will in which is incorporated forgiveness and redemption, as Paul said: “In whom we have redemption through His blood, even the forgiveness of sins” (Col. 1:14),—a will that includes justification; for the apostle says: “Being justified by His blood, we shall be saved from wrath through Him” (Rom. 5:9),—a will that informs us how to overcome the evil one; for in the apocalyptic vision John saw the final triumph of the saints, and a shout went up: “They overcame him by the blood of the Lamb.” Rev. 12:11.

But notice again, this blood is said to cleanse; that is, to remove foul matter, to heal, to free from ceremonial pollution, to purify from guilt.

Should you enter one of the large sugar refineries, you would be surprised at the process through which the raw sugar goes. It is first hoisted to the upper story, where it is dissolved in large tanks of hot water, care being taken to use as little water as possible for the purpose. A quantity of bullock’s blood is stirred into the solution of sugar, and the heat gradually raised; the albumen of the blood coagulates, and rises to the surface in the form of a thick scum, bringing with it nearly all the mechanical impurities floating in the fluid. In like manner, when the blood of Christ is applied to the heart of saint or sinner, it purifies and cleanses it.

How? you ask. Is it the material blood that flowed nineteen centuries ago?—No. But it is Christ’s blood in its moral significance and strength, implying, as nothing else could do, His sufferings as a man, His sacrifice on the tree. In the expression of Channing, “To be redeemed by such blood is to be redeemed by His goodness; and, in the language of Christian theology, it is the dogma with pathos.” Faith in such blood cleanses.

But note the word “cleanseth” is in the present

tense. It is not “cleansed,” nor “hath cleansed,” but “cleanseth.” Thank God for this. It is a process resorted to in my present condition and for my betterment.

Oh, let us thank God this morning for such blood! In the words of the reformed Nellie Conray, of the Florence Mission: “It is no ordinary blood.” “It is the symbol, the token, the surety, and the seal of the covenant of grace,” as Charles Spurgeon used to say. Thank Him also for the thoroughness of it. It “cleanseth from all sin.” All! The hard, cold sins of avarice and hypocrisy, the hot impulse-sins of passion and desperation, the secret sins of vice and dishonesty, the sins that glow like scarlet (Isa. 1:18)—ALL shall be washed away. Thank God not only for the cleansing but for the healing properties of the blood. Blood flows to a wound, becomes vascular there, knits the living parts, and the wound heals. Truly, as David said: “A broken and a contrite heart, O God, thou wilt not despise.” Ps. 51:17. No, no matter how broken, He will heal. Thank God also that not only will the blood cleanse and heal, but it is the only passport to the royal port of the new kingdom. Paul had this in mind when he said: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus. By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” Heb. 10:19–22.

View the scene in closing. It is heaven. Never mind the pearly gates, or golden streets, or gorgeous mansions, or the sparkling waters of the river, or the twelve kinds of fruit on the tree of life. See that throne! See that vast host in white! How the faces shine, and the garments sparkle! Here’s one of the elders. Elder! Elder! tell me, “What are these which are arrayed in white robes? and whence came they?” Rev. 7:13. Listen, listen to his answer: “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” Close the scene, stop the discourse. It is enough.

“Thou dying lamb! thy precious blood Shall never lose its power, Till all the ransomed Church of God Are saved, to sin no more.”

Recognizing the Outpouring of the Holy Spirit

By J. Walker

WE as a people expect an outpouring of the Holy Spirit, but how are we to recognize it? “Zeal for God’s glory is the motive implanted by the Holy Spirit; and only the effectual working of the Spirit can implant the motive.” The Holy Spirit will be recognized by all who are seeking to build up the kingdom of God on earth; and he in whose heart this motive is growing stronger may know that it is the effectual working of the Spirit of God? J. WALKER.

Integrity as the Only Sure Foundation

“THE only sure foundation for confidence is integrity.”

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