Earlier text: THE REJECTED ORDINANCESabbath School Department.
By G. H. Bell
1. OVER what did God give man dominion? Gen. 1:26. 4. What beautiful home did God prepare for him? Gen. 2:8. 5. What grew in the garden? Verse 9. 6. Of what tree were Adam and Eve forbidden to eat? Verse 17. 8. What did he say to her about the fruit of the tree? Verses 4, 5. 9. What had God said about it? Verse 3. 10. Which did Eve believe? 11. What proof have we that Eve believed Satan rather than God? Verse 6. 12. How did Adam and Eve show their consciousness of guilt? Verse 8. 13. What excuses did they make when God questioned them in regard to eating the forbidden fruit? Verses 11–13. 14. What did God say to Adam? Verses 17–19. 15. Why were Adam and Eve driven from the garden? Verses 22, 23. 17. Who will enter the New Jerusalem and have a right to the tree of life? Rev. 22:14. 18. How did God show his love and care for mankind? Rom. 1. 19. Who was the serpent that tempted Eve? Rom. 2. 21. How does Satan try to mislead us? Rom. 3. 22. How did he mislead Eve? 23. What is the moral character of unbelief itself? 24. For what does this sin prepare the way? 25. What does Paul call it? 26. What course are we all inclined to take, when we have done wrong? Rom. 4. 27. What would be the result of such a course? 28. What course should we pursue, as soon as we find that we have done wrong? Rom. 5. 29. How may we obtain forgiveness of sins? Rom. 6. 30. How may we secure an entrance to the kingdom of God? After God had finished the work of creation, he gave Adam dominion over all the earth, and every creature in it. And God, seeing that it was not good for man to be alone, made a woman to be a companion for him. For food he gave him herbs, fruits, and grains; and for a home, the garden of Eden, in which was everything beautiful and desirable. Of only one tree were they forbidden to eat; yet Eve, tempted by the serpent, took of the fruit of that tree and ate, and gave to Adam and he ate. The serpent first led her to doubt God’s word, and then to disobey him. When God came into the garden, they showed their sense of guilt by hiding among the trees; and when questioned, Adam blamed Eve, and Eve blamed the serpent. Adam indirectly blamed God also, for he said, “The woman whom thou gavest to be with me,” &c. God told Adam that the ground was cursed for his sake, and that he must lead a life of toil and sorrow, and finally die and return to dust. Adam and Eve could no longer have a right to the tree of life, so God drove them from the garden. The garden was removed to the third heaven, and there the tree of life now flourishes. None but those who keep the commandments of God will ever enter the New Jerusalem, or eat of the tree of life. 1. We see that God did everything that could be done for the comfort and happiness of Adam and Eve, thus showing his love and care for mankind. 2. In Rev. 20:2, the serpent that tempted Eve is called the devil and Satan. In John 8:44, he is called the father of lies. 3. Satan tries to mislead us just as he did Eve, first tempting us to disbelieve God, and then to disobey him. Unbelief is in itself a sin, and as soon as we indulge in it we are easily led into other sins. Unbelief is the sin that so easily besets us. Heb. 12:1; 3:12, 18. 4. As Adam and Eve tried to hide away from God, so are we all inclined to shun God and good men when we have done wrong. Such a course will never mend the wrong nor make us happy. 5. As soon as we know that we have done wrong, we should heartily repent, make humble confession, ask pardon, and believe that God for Christ’s sake forgives us. Isa. 55:6, 7. 6. Through repentance toward God and faith in our Lord Jesus Christ we have forgiveness of sins that are past, Acts 20:21; and by obedience to the commandments of God we secure an entrance to his kingdom. LESSONS FOR BIBLE CLASSES.
1. WHERE do we find a second revelation concerning the four great successive monarchies of the world? Dan. 7. 2. When was this revelation made? Dan. 7:1. 3. How long was this after Nebuchadnezzar had the dream recorded in the second chapter?—About 48 years. 4. Was Nebuchadnezzar living when this second revelation was made?—He was not. 5. To whom was this revelation made? 6. In what manner was it made? 7. What verses contain the record of this wonderful dream? 8. What did Daniel see? Verses 2, 3. 9. Describe the first beast? Verse 4. 10. What changes did he witness in this beast? 11. What did the second beast resemble? Verse 5. 12. What was seen in its mouth? 13. What was said to this beast? 14. Describe the third beast? Verse 6. 15. What was given to this beast? 16. Describe the fourth beast? Verse 7. 17. What did this beast do? 18. What verses contain an interpretation of this dream? 19. What are these beasts said to represent? Verse 17. 20. What did the fourth beast represent? Verse 23. 21. By what part of the image was the fourth kingdom represented in the second chapter? 22. How was the division of the fourth kingdom represented in that chapter? 23. Into how many parts was it to be divided? 24. How is this division into ten parts shown in the vision of the seventh chapter? Verses 7, 24. 25. What was it predicted that the fourth kingdom would do? Dan. 2:40. 26. What similar action is predicted of it as represented by the great and terrible beast? Dan. 7:7. After the death of Nebuchadnezzar, and about 48 years after his wonderful dream, recorded in the second chapter of Daniel, the Lord gave the prophet Daniel a vision of the four great kingdoms. In his dream, Daniel saw the sea in great commotion, and four fierce-looking beasts coming up out of it. The first beast was like a lion, with the wings of an eagle; the second was like a bear, and had three ribs in its mouth; the third was like a leopard, and had four wings; the fourth was so fierce and strong, and so unlike anything in nature, that Daniel could only say that it was dreadful and terrible, and strong exceedingly. Read Dan. 7:2–8. Verse seventeen tells us that these beasts are four kings [kingdoms], and verse twenty-three, that the fourth beast is the fourth kingdom upon earth, which must mean the fourth universal kingdom, for there had already been many kingdoms. The division of the fourth kingdom into ten parts, shown in the second chapter by the toes of the image, is represented in the seventh chapter by the ten horns of the beast. In the second chapter, the symbol of the fourth kingdom is said to break in pieces and bruise; and in the seventh chapter, the beast is said to devour, break in pieces, and stamp the residue with his feet. So we see by these striking similarities that the fourth beast must denote the same kingdom that was represented by the legs of the image. G. H. Bell. ONLY HAVE FAITH.
By Mrs. Wm. H. Brown
These words have sounded in my ears many times during the past few weeks. By reason of what I have heard and witnessed, I find my faith greatly increased, and my heart is full of praise and thanksgiving. There is no danger of our giving undue praise to God, for when we have done all that we are capable of doing in this mortal state, how very small it must appear in the eyes of an all-wise and infinite Being. Still we find in Matt. 10:29, that our Heavenly Father condescends to notice even the fall of a sparrow to the ground; and in verse 31, Jesus says, “Fear ye not therefore, ye are of more value than many sparrows.” Then can we not learn to trust him with full confidence and faith, believing that he will lend a listening ear to the humble, earnest outpourings of the heart? We find great promises recorded in Matthew’s gospel. Christ says, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.” Such faith can only be obtained by prayer and fasting. Again in Mark 11:24: “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” Dear brethren and sisters, let us take God at his word, and claim his precious promises as ours. God forbid that any, like Thomas, should be doubtful and unbelieving, but may we, if necessary, believe without seeing. I believe this is well pleasing to the Lord. Let us seek for simple, childlike confidence in the wisdom and goodness of our Heavenly Father, and may our prayer continually be, “Lord, I believe, help thou my unbelief;” and may we, with Job, be able to say, “Though he slay me, yet will I trust in him.” “Trusting, as the moments fly,
Trusting, as the days go by;
Trusting him whate’er betide,
Trusting Jesus, that is all.” These words of the poet fully express the feelings of my heart, and I desire to strive earnestly to retain their calm, confiding faith, which is the support of the soul. God grant that each one of us may show by our works that we have implicit faith in all of God’s promises; and by continuance in well-doing may we be permitted at last to stand with the remnant people of God, when faith is lost in sight, and the reality of all our hopes is experienced. VIRGINIA T. AND M. SOCIETY.
By Robert Sawyer
DEAR BRETHREN AND SISTERS IN EAST AND WEST VIRGINIA: In a few days our tract society quarterly meeting at Soliloquy, Shenandoah Co., East Va., will be held. Are you doing all you can to get ready for that time? Will you be there? And if you cannot be there, will you send your report? This report is made up by doing something for the Master (doing errands for Jesus) every day. Seek the Lord anew every morning. In the language of the psalmist pray, “Create in me a clean heart, O God, and renew a right spirit within me.” Ps. 51:10–14. Feel the worth of souls, and act, realizing that “they that sow in tears shall reap in joy;” and that “he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” In 2 Cor. 6:1–11, we are besought to approve ourselves as workers with Christ in and by certain things. Brethren, please read these verses, and now commence the work anew. Is there not some family you can visit, and talk and pray with its inmates, or minister to the afflicted ones? Isa. 58:6–11. Is there not some one, or even many, to whom postal cards or letters can be written, calling their attention to the all-important subject of their soul’s salvation? Are you laying by in store as God has prospered you, to help forward the cause? and are you teaching your children to do the same? This duty should be as sacred as the observance of the Sabbath. The Lord gives us six days, and reserves one for himself; so he gives us nine-tenths, and claims one-tenth as his. And in view of the great gift of his Son to die for us, we should have cheerful obedience in our hearts to him. Since our last meeting, how many opportunities of placing a tract or paper in the hands of those who would read it have you let slip? Are you educating your mind to keep an account of what you do? You can soon form the habit of noting down at night, if not through the day, the number of pages you have loaned, sold, or given away. We seldom forget the debts due us from others, because our minds have been exercised in this direction; so let us train ourselves to work in the army of the Lord. Do not neglect the Sabbath-school work. Officers, teachers, and parents, enter wholeheartedly into this all-important duty. See Deut. 6:5–10. I would suggest that each church get several copies of Spiritual Gifts, vols. 1–4, the bound volume of Biblical Institute, etc., to loan to those in the church not able to buy, and to those who are isolated and have not the privilege of attending meetings often. I can say of the Testimonies and Spiritual Gifts, They are a source of strength, and lead our minds to, and not from, the Bible. Dear brethren, let us not be weary in well doing; for we shall reap in due season, if we faint not. Read Gal. 6. PARENTAL INSTRUCTION.
By A. C. Spicer
As indicated in the previous paper, the needed instruction of our children in the Bible should commence primarily in the family circle by the parent. And it should commence at an early age of the child. Just as soon as the child can in any measure understand anything about the beautiful, the true, and the good, and the distinction between right and wrong, then may be commenced the primary instruction in regard to a knowledge of God and of his word. From that time such instructions should be pursued with unwearying patience and unvarying application, not with wearying and disheartening lessons, but with such timely and cheering suggestions and entertaining lessons as shall please and exhilarate. It is one of the strangest phenomena of our observation that so many parents who of all persons in the world ought to be the most interested in the welfare and salvation of their own children, though they may profess religion and gospel faith, and may be free to talk of the same to others, yet seldom mention the subject to their children. To talk to our children of God and of Christ, of the law of holiness, of sin, and of grace, of the Christian's faith and hope, and of salvation, if not the first duty to them in time, yet comes in but second and is of the highest importance. And the primary Bible lessons should be taught by the parent, who, if the tender, affectionate, and familiar parent every child ought to have, will be so much the best adapted to impress and inspire accepting confidence. Nor should parental interest and careful instruction cease, or be even abated, when the child shall have been taken into the Sabbath-school. But every child should receive every possible encouragement and every needed aid from the parent to get ready for and get to the Sabbath-school, and to learn understandingly all the lessons and Sabbath-school exercises, and that, too, in such a way that all his part shall be executed as a cheering, delightful pleasure, instead of as a task. Also, the parent should usually be present with the child in the Sabbath-school to encourage, and inspire with interest and enthusiasm. A. C. SPICER. Memory as an Unlosable Paradise
MEMORY is the only paradise from which nothing can ever drive us.—Richter. MUST WE MURDER TO BE SAVED?
So we are taught by Daniel P. Pike, in the Herald of Gospel Liberty, of March 2, 1878. And he teaches not only that we must murder, but lie, steal, commit adultery, dishonor parents, covet, swear, and worship other gods, to be justified by Christ. This may seem like a pretty strong charge; and it is. But we will submit his own words, and the reader may sit as juror in the case. The article to which we refer was called out by some Sabbath tracts sent to this man by a friend, with the inquiry why he should not obey what they taught. In response to this, Mr. P. launches out in a ranting, rambling drive against “visions,” “Moses,” “old covenant,” “law,” “Sinai,” “stone,” “Judaism,” “the flesh,” “school-master,” in contrast with “Christ,” “all things made new,” “grace,” “faith,” &c., overriding the plainest distinctions, and rendering the teachings of God’s word an indistinguishable mass of chaos and confusion. The particular paragraph to which we call the attention of the reader is the following:— “To make the observance of Saturday necessary to salvation or eternal life, would be to make one of the deeds of the law, or one of its works, turn on the observance of the seventh day, and thus justify by the deeds of the law, which the apostle Paul says is not true. I think Paul knew and told the truth.” This, ambiguous as it is, is about the straightest piece of phraseology in the article, and we put it first in evidence to sustain our charge. The fourth commandment of the decalogue is a command uttered by the voice of God, in connection with nine other commandments, which, together with this, cover all our duty to God and to our fellow-men. “Fear God and keep his commandments; for this is the whole duty of man.” Eccl. 12:13. This commandment enjoins the observance of the Sabbath of the Lord our God. It is founded in the very nature of things; for it is just as natural to devote some time to the worship of a supreme being, as it is to perform that worship itself. And the day is particularly and expressly specified: the seventh day of the week upon which God rested from the work of creation. It can be no other day, any more than some other day than the 4th of July can be the day on which to celebrate American independence. Now if the decalogue is binding, this is what God requires of us in reference to his Sabbath; and if we refuse to comply, we violate his commandments, and must answer at his bar for our transgression. Mr. Pike is trying to show not only that this commandment need not be kept, but more, that we must not keep it; for if we do we fall from grace, and lose the favor of Christ. He quotes Gal. 5:4: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” But unfortunately for these no-Sabbath men, there are nine other precepts, the obligation of which rests upon exactly the same basis as that of the fourth. If they can show that the Sabbath is not to be kept, we can show that the others are not to be kept. If they can show that to keep the Sabbath is to be justified by the law, we can show the same of the others. If they can show the others re-enacted, we can show that the Sabbath is re-enacted also. Now mark his argument: We must not keep the Sabbath, in other words, we must not keep the fourth commandment; if we do we seek to be justified by the law, and fall from grace. But what is the difference between this and the other commandments? Do we not fall from grace just as much by trying to keep them? Beyond all controversy, we do. Then, according to his argument, we must not keep them to be accepted of Christ. But not to keep the sixth commandment, is to kill, and so with the others; not to keep them is to do the things which they forbid. Reader, do not be thrown off your guard by these theological jugglers. Whatever they say about the fourth commandment, do not forget to test upon the others. But it will be said that the others have been re-enacted. Against this we enter an unqualified denial. Not a single commandment can be found re-enacted in the New Testament. That mention is made of some of them we admit, but they are only quotations in as few words as possible from the original ten. But these quotations amount to nothing if, as Mr. Pike claims, the ten were abolished at the cross. A few other deformities in this argument demand notice. He endeavors to dissuade from the observance of the seventh day by such expressions as this: “Nowhere does Jesus command us to keep Saturday.” We wonder where he commands us to keep Sunday. Again: “No such text can be found that requires us to obey the thunders of Sinai in ‘blackness and darkness.’” What does he mean by this? There is no such expression used in the Bible in regard to the giving of the law on Sinai. It was prompted by the same spirit which led another man to denounce the ten commandments as a “miserable, rickety, thunder and lightning old law, which is dead and buried, and don’t deserve a grave-stone.” Truly we may well “think Paul knew and told the truth,” when he said that “the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Rom. 8:7. Is it “blackness and darkness” to forbid murder, theft, adultery, and blasphemy? Does he mean that the law of God is unjust and imperfect, adapted to a dark and imperfect state? David says that it is perfect. Ps. 19:7. Solomon says that to keep it is man’s whole duty. Paul says that it is “spiritual,” “holy, just, and good.” Rom. 7:12, 14. And James says that we are all to be judged by this law at last. Jas. 2:10-12. And this is the law which Mr. Pike takes it upon himself so defiantly to slander. To prove the law abolished, he quotes, “The law was until John.” To prove it again he quotes, “Christ is the end of the law.” The law could not end at two places. If it ended at John, it did not end at Christ. Which will he take? Finally he says, “The Jewish Sabbath has given way to Christ’s day, Lord’s day. ‘I was in the Spirit on the Lord’s day.’ This day is Christian’s day, preferred to Jew’s day, Sinai’s Sabbath of stone memory.” If the day, Sunday, occupies this position by divine appointment, it is entitled to respect and regard. Indeed, we disregard it at our peril. But now hear him again:— “For many reasons I prefer to keep Lord’s day the first day of the week. I think all days are sacred and are the Lord’s. I can enjoy a meeting of worship any day when convenient. God is pleased with Christian worship anywhere and at any time. As I read the words of Jesus, it is not Jerusalem’s temple or Samaria’s mountain, or a particular place for worship. The first day of the week in China may not be the first day of the week in America.” Thus does he surrender the whole argument, and ignominiously confess that he has no confidence in his own reasoning. All days are sacred, all Lord’s days, one just as good as another; and, in short, you can’t tell when the first day is, anyway! Again, Mr. Pike replies to his friend who said he fears the loss of eternal life, if he does not obey, in these words: “Did this trouble you when under conviction? Did it trouble you at conversion? Had you not better walk in Christ as you received him?” In accordance with this we suppose if a man receives Christ as a Roman Catholic, he must never come to the truth of Protestantism. If he receives him as a Methodist, and is sprinkled, he must never be troubled about the Bible doctrine of immersion, nor come to its practice. In short, he must never advance a single step beyond his first experience, and never “grow” or “increase” in the knowledge of the truth. Here, in all its intensity, is the gospel of spiritual stagnation and death. When we take this in connection with another statement made by Mr. Pike, his crude and ill-digested ideas on this subject are fully accounted for. He says he began to read the Bible at nine years of age, and, converted at fifteen, read it with new feelings, and has seen no occasion to change for years, &c. About that time we infer he took his position. The trouble is he decided too young; and not allowing himself to grow, he is where he now is. Now we commend to him the example of Paul, who said that when he became a man he put away childish things. Says Mr. P., “I long since gave this subject a careful and prayerful examination.” As to its carefulness, the reader can judge by the positions he takes. And as to its prayerfulness, Solomon says, Prov. 28:9, that if a man turns away his ears from hearing the law even his prayer is an abomination. Next to knowing who the true God is, it is important for us to know who our neighbor is; for as all the law God-ward is fulfilled in loving him with all the heart, might, mind, and strength, so all the law man-ward, we are assured, is fulfilled in this: “Thou shalt love thy neighbor as thyself.” Gal. 5:14. The question which the lawyer addressed to Christ is therefore a very natural and necessary one: “And who is my neighbor?” Luke 10:29. An answer to this question will have to deal with three forms of inquiry; namely, 1. Is my neighbor any member of the human family? that is, is the word a general term including all mankind? Or, 2. Is my neighbor simply one who lives near me? Is the word to be restricted to include those only who are living in the vicinity of any one, the relation being governed by the location? or 3. Is my neighbor the one who is united with me in the same form of religion, the term being restricted to those who are included in certain ecclesiastical relations? The idea attached to the word neighbor, as now generally used, is, one who resides near by; one who occupies a contiguous or near location. But this is not sufficient to guide us in our interpretation of the Scriptures; we must know in what sense they use it, before we can understand their language. We might restrict the investigation still further, and inquire simply how it is used in the New Testament, as that would determine its meaning for us; but a remark concerning its previous use may not be without some bearing upon the subject. We do not find the word neighbor used in the Bible, applying to a time previous to the exode of Israel from Egypt, except it be in two passages in Job. But from that time to Christ, that people were, as a nation, set apart as the people of God. The relation they sustained to one another was different from that which they sustained to other people. They might use the term neighbor, therefore, as applied to each other when it would not be used to express their relation to other people. There are only three passages where other people are spoken of as their neighbors: the Gibeonites, Josh. 9:16, the Egyptians, Eze. 16:26, and the Assyrians, Eze. 23:5. But in each of these passages the word used is a different one from the word translated neighbor, in the expression “Thou shalt love thy neighbor as thyself.” Lev. 19:18. And in the ninth and tenth commandments of the decalogue, before one can bear false witness against another, or covet any of his possessions, he must be brought into a different relation to him from that which he sustains to the world at large by simply being a member of the human family. We cannot bear false witness against unknown dwellers on the other side of the globe, nor covet possessions which we have never seen, and of which we have no knowledge. It seems, therefore, that the Bible never uses the term neighbor in a universal sense, making all neighbors to each other, who are, and because they are, members of the human family. But, it will be asked, does not Christ make a universal application of it, when he says, “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies,” &c. Matt. 5:43, 44. We are, to be sure, to love our enemies, but for what reason? Not because they are our neighbors. Christ did not say, It hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you that your enemy is your neighbor, and therefore you shall love him. While we are to love our enemies in the general sense in which God’s care is over all, the evil as well as the good, that is, so far as to relieve their thirst and hunger, and other wants when necessity requires, we apprehend that the love we are to bear to them is different in degree from that which we are to bear toward our neighbor, whom we are to love as ourselves. Is, then, our neighbor the one who lives near us? Many instances of the use of the word in the Old Testament would at first sight suggest this idea. But they are not conclusive when we consider that at that time and in that country every one was surrounded by those who sustained to him the ecclesiastical relation already referred to, and that the term neighbor may have referred to this relation rather than to the location. It would hardly seem appropriate to make the peculiar relations, and the high duties enjoined upon us in the Bible toward our neighbors, depend upon the mere circumstance of location; making it our duty to exercise the same feeling towards, and have the same regard for, a noble, devoted child of God who lives on one side of us, and an incarnate fiend who happens to live just as near to us on the other. We cannot believe that if the devil should erect a mansion on an adjoining lot, he would thereby become our neighbor, whom we should love as ourselves. This idea certainly is not contemplated in our Lord’s illustration, in Luke 10:30–37. For the unfortunate man who fell among thieves may not have lived within a hundred miles of the good Samaritan who showed himself a neighbor to him. What relation, then, is signified by this term? The Bible everywhere makes a difference between them that serve God, and them who do not serve him; a difference which will one day be discernible by all men. Mal. 3:18. If not, how shall we understand the words of Christ when he says that whosoever shall do the will of God, the same is his brother and sister and mother? Here he teaches that they who do the will of God, are brought into a relationship with one another which takes precedence even of the ties of nature and the bonds of blood. Again, Paul speaks of the Gentiles as without Christ, without God, without hope, aliens from the commonwealth of Israel, and strangers from the covenants of promise. But they are made nigh by the blood of Christ. Then they are no more strangers and foreigners. Eph. 2:12, 13, 19. Do they by this change sustain any different relations from what they sustained before? The highest relation these members of the household of faith, and of the body of Christ, can sustain to one another, is to love one another as themselves. Can it then be possible that, after having thus plainly established such distinctions as these, the Lord introduces a word which levels them all to the ground, and puts all upon the same relation to one another, and that, too, the highest and most sacred relation that can exist, without regard to life or character? If this is clearly not possible, it follows that the word neighbor, in a religious sense, must not be applied outside of the distinctions above alluded to, which the Bible so clearly sustains. In answer to the lawyer’s question, Who is my neighbor? which was asked in reference to this very law, Thou shalt love thy neighbor as thyself, Jesus introduces as an illustration, an occurrence which had probably just happened, or such as were frequently happening in that age and land. A man fell among thieves. This man was a Jew. In absence of any testimony to the contrary, we are to suppose that he was a Jew indeed, or a true child of God. A priest and a Levite passed by, saw him in his perishing condition, but offered him no assistance. These were both Jews, of the literal seed, professed people of God; but they showed by their actions that they were not really such. A Samaritan passed by, had compassion on him and performed the part of a Christian toward him. This man was not of the literal seed of Abraham, and the Jews esteemed him an enemy; yet he showed by his works that he had the heart of a true child of God, and that he was therefore such. This pointed illustration wrung from the lawyer’s unwilling lips the unavoidable confession that the Samaritan was neighbor to him that fell among thieves, in preference to the priest and Levite, notwithstanding their great pretensions in the things of God. This, addressed to the Jews, was a two-edged sword. It showed them that they were not the people of God by virtue of their descent from Abraham and their high profession. They could be such only by doing the works of Abraham. It showed them further that others not of their nation could come in and belong to this great neighborhood of righteousness and mercy which God has established among mankind, by doing the works which belong thereto. “Go and do thou likewise,” is the injunction appropriately appended to this lesson. That is, whoever and wherever you are, you may become a member of the commonwealth of Israel, and of the household of faith, by showing yourself a neighbor, by Christian works, to them that are such. Therefore do it, and be no longer an alien and a foreigner. Possibly a thought may arise as a seeming difficulty in some minds: If we are not to bear false witness against our neighbor, and our neighbors are the members of the household of faith, may we, according to the commandment, bear false witness against those who are not of this class? By no means. The decalogue forbids the highest crimes, which, in each case, include all below them of the same class. Thus the letter of the sixth commandment forbids killing; but the commandment also forbids even hating. The highest crime of false witness is197forbidden; but it includes every modification of that sin toward any person. The principle here advocated is further illustrated by two remarkable passages of Scripture. The first is 1 Tim. 4:10, in which Christ is declared to be, “the Saviour of all men, especially of those that believe.” He is the Saviour of all men from the Adamic death; but to those that believe he secures the special salvation to eternal life. The second passage is Gal. 6:10, which reads as follows: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” Banishing Petty Worries and Vexations
LIFE is too short to be worn out in petty worries, frettings, hatreds, and vexations. Let us banish all these, and think on whatsoever things are pure, and lovely, and of good report. WHAT SHALL BE DONE?
By S. N. Haskell
Every branch of the cause is calling for means to help forward in the spread of the truth. Openings are multiplying before us in every direction. The European mission is calling for help. The Italian Sabbath-keepers stretch forth their hands for aid. The islands of the Mediterranean Sea are waiting for God's law. They are appealing to our Italian brethren to send them light. The witnesses for God's truth in Egypt ask for assistance. The European mission needs one hundred dollars where it has one. We come to this country, and where missionary efforts are put forth with the proper spirit, and in a judicious manner, the cry is for more means to send the truth to those who are famishing for want of it. Our General Conference treasury sadly needs replenishing. This fact should be remembered by the different Conferences at their annual sessions. We therefore say to each of these Conferences, Remember the General Conference in the disposal of your funds. Colorado, Arkansas, and other portions of this country, must soon be entered as missionary fields. Tents must soon be run in our large cities, until the message shall echo from one end of the land to the other. What we do must be done quickly. There are also the vigilant missionary societies, which are not fully appreciated. In many of our churches they are proving a great success; and where they are a success, there comes the same cry for help. When we were at Sheridan, Ill., last winter, the sisters became very anxious to organize a vigilant missionary society. Our time was so occupied that the only opportunity for doing this was at the close of a Sunday evening meeting, between the hours of nine and twelve P. M. An organization was effected, and the interest has increased up to the present time. The following extract from a private letter written May 22 speaks for itself:— “We had another good meeting to-day, with only one discouraging feature, and that was, we have not enough work to do. Our papers are reduced to twenty-eight copies. We have at present twenty-two members, and others would like to work. What shall we do? I am glad that I can report a zeal to work. Some of our members are indeed very anxious to do good. A widow lady living almost alone, with four little children depending upon her care, and being obliged to labor much out of doors, told me, at one of our meetings, that in order to get her mail ready that week she left her bed at one o’clock A. M. and wrote three missionary letters before daylight.” “Another sister who has not been able to meet with us for some time, sends in her report every week, with the request that more work be sent to her, as she wants to do her full share of the Lord’s work. Other members would like to take more names, but on account of our lack of papers, are not able to do so. Now what shall we do? Shall we try to raise more money and send for another club? For the last two or three weeks I have been waiting, hoping that the Lord would open the way for us to get more papers. I begin to think he wants us to open it ourselves. Upon reading the appeal for the French paper in the Supplement, I was moved, and immediately sent for five copies at my own expense. I feel interested in this work, and want to do all I can to help it forward. We have only a short time in which to work.” Under date of May 23, she says:— “Since writing this letter the sister before-mentioned, who made a sacrifice of her rest for the truth’s sake, has handed me two very interesting letters received to-day, from persons to whom she has sent papers. We must have more papers. I feel that with the help of the Lord we can do some good. In our society we can correspond with the French and Germans, as well as with those who speak English. I hope that the Lord will help us to be in earnest in this great and noble work.” We have tried to encourage our friends to establish these societies in all our churches, and to induce individuals living alone to work upon the same principle; but in some instances they do not prosper as well. From some cause they do not find readers; but few, if any, become sufficiently interested to subscribe for our periodicals, etc. Now to such we say, Do not become discouraged. If the society where you are does not prosper, and you do not make a success of it, join some society nearest you in your Conference, and co-operate with that. Every Conference from which I have heard directly has a greater or less number of live, prosperous vigilant missionary societies within its limits. By corresponding with the secretaries of these societies, you will receive all necessary information with regard to co-operating with them. Do not slacken your hand in the least. For the truth’s sake, for the sake of the cause of Christ, and for your own soul’s sake, let your sacrifices and efforts increase, rather than diminish. The Lord is coming, and that speedily. I learn that in one of our Conferences, which ranks among the most able financially, and in one of the most able churches in that Conference, when a few of the sisters engaged in this kind of labor, the zeal of the more able brethren so abated after a time, that they refused to pay their pledges. After those who felt the most interested in the work had done what they could, they took it to the Lord in prayer, and then went to their unbelieving neighbors, who helped them, so that they were able to add twenty-three copies to their former club of SIGNS. Such zeal is commendable. The work must go, and it will go, and Heaven’s blessing will rest upon the workers.