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Review and Herald, Vol. 92, No. 41.

PRAY — GIVE — GO

Review and Herald

Aug 19, 1915

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Aug 19, 1915

PRAY — GIVE — GO

By Annie Johnson Flint

Three things the Master hath to do, And we who serve Him here below And long to see His kingdom come May pray or give or go.
He needs them all,— the open hand, The willing feet, the asking heart,— To work together and to weave The threefold cord that shall not part.
Nor shall the giver count his gift As greater than the worker’s deed, Nor he in turn his service boast Above the prayers that voice the need.
Not all can go; not all can give To arm the others for the fray; But young or old, or rich or poor, Or strong or weak,— we all can pray.
Pray that the full hands open wide To speed the message on its way; That those who hear the call may go, And—pray that other hearts may pray.
— Annie Johnson Flint, in Sunday School Times.

A Plain Misstatement of Fact

We have read through the years many charges against Seventh-day Adventists, but none more palpably wrong than the one contained in the Word and Way (Baptist) of July 29. The writer, who evidently considers himself a redoubtable champion of truth, relates how he entirely broke up an effort being carried on by Seventh-day Adventists, by preaching two sermons against them, and showing up their unscriptural doctrines. Of this people he says:—
They not only contend persistently that it is the duty of people to keep holy the seventh day, the old Jewish Sabbath, our Saturday, but they actually go so far as to preach that persons cannot be saved, if, having heard them preach, they do not at once change to the observance of the Jewish Sabbath. They then proceed to announce further their heretical and dangerous doctrine: That if men do not accept Christ in this world, God will send them messengers in the spirit world to offer them Christ; and if they then accept him, they will be saved just as people are saved who accept him during this life. Of course, Satan is glorified and delighted when people believe such doctrine.
We plead guilty to the charge of advocating the perpetuity of the law of God, and the Sabbath institution as a part of that law. Indeed, in our position with reference to the law of God we stand with the fathers of the Baptist Church, with such men as C. H. Spurgeon and other honored leaders of that historic church. Declares the “Baptist Church Directory: A Guide to the Doctrines and Discipline, Officers and Ordinances, Principles and Practices, of the Baptist Churches:” —
We believe that the Scriptures teach that the law of God is the eternal and unchangeable rule of his moral government; that it is holy, just, and good; and that the inability which the Scriptures ascribe to fallen man to fulfill its precepts arises entirely from their love of sin.
Speaking of the immutability of the ten commandments, C. H. Spurgeon declares:—
JESUS did not come to change the law, but he came to explain it, and that very fact shows that it remains; for there is no need to explain that which is abrogated. . . . By thus explaining the law he confirmed it; he could not have meant to abolish it, or he would not have needed to expound it.
This was the teaching of the Baptist fathers, and we believe that professedly it is the teaching of that church at the present time. Why, then, we ask, should Seventh-day Adventists be called to account or charged with being disseminators of false doctrines, for teaching the plain principles of truth contained in the decalogue? The fourth commandment declares plainly and unequivocally that “the seventh day is the Sabbath of the Lord thy God.” We have no record that God has ever abrogated this command. In no place in the Sacred Record does he declare that the first day has taken the place of the holy seventh day.
But to the charge of preaching a future probation, as this writer states, we plead not guilty. The charge is a plain, and let us hope, ignorant, not willful, misstatement of fact. Indeed, one has only to read the literature of Seventh-day Adventists to see that they take a strong position against this theory. This journal has but recently concluded a series of articles in which the pernicious doctrine of a second probation was shown to be unscriptural and illogical. Seventh-day Adventists believe unqualifiedly that the close of probation, just preceding the second coming of Christ, determines for all time the destiny of every person who has ever lived on this earth, and that for the impenitent there is no further sacrifice for sins, and no hope of salvation in any future state.
It might be well for this Baptist brother, who advertises that he has published a book dealing with some of these questions, to better inform himself with reference to the doctrines taught by Seventh-day Adventists. Perhaps he may find it necessary to revise his review of their positions.

The Public School System of the United States

THE following item of information we clip from the Christian Observer of July 28. It reveals the large army which is training for life's responsibilities. What will be their future?
A mighty army of 22,000,000 persons was enrolled in educational institutions in the United States in 1914, according to the annual report of the Commissioner of Education of the United States, just issued. This is more than one fifth of the entire population. Of these students over 19,000,000 were in elementary schools, 1,374,000 in secondary schools, both public and private, and 216,000 in colleges and universities. Close to another 100,000 were in normal schools preparing to be teachers, 67,000 were in professional schools, and the remainder were scattered through other types of institutions. The teachers for this educational army numbered 700,000, of whom 566,000 were in public schools. In point of rapid growth the public high school still presents the most impressive figures; the enrollment for 1914 is greater by over 84,000 than for the year before. The cost of education for the year, as estimated by the bureau, was $750,000,000.

Ship Disasters.

NOTWITHSTANDING all the inventions for saving life made during recent years, ship disasters seem to be on the increase. The following list appeared in the New York Times, July 25, but has been rearranged chronologically:—
LIVES LOST
“Lady Elgin,” Sept. 8, 1860 287
“Princess Alice,” Sept. 3, 1878 700
“State of Florida,” April 18, 1884 128
“Utopia,” March 17, 1891 574
“Norge,” June 25, 1894 600
“Kapunda,” March 29, 1897 289
“Bourgogne,” July 4, 1898 871
“General Slocum,” June 15, 1904 959
“Larchmont,” Feb. 12, 1907 183
“Matsu Maru,” March 23, 1908 300
“Libau,” June 7, 1908 100
Excursion steamer (at Montevideo), April 24, 1909 200
Nile River steamer, April 8, 1912 200
“Titanic,” April 14, 1912 1,595
“Volturno,” Oct. 11, 1913 135
“Empress of Ireland,” May 29, 1914 1,024
“Lusitania,” May 15, 1915 1,100
“Eastland,” July 24, 1915 1,300
Of these disasters only one, the “Lusitania,” has been due to war. Many of the other disasters could have been prevented if the ships had been suitably built and adequately provided with life-saving apparatus, and if due caution had been used in managing the ships. It is well that false economy of ship companies and carelessness of ship employees should be punished by legal statute, but we cannot expect these causes of accidents to be entirely eliminated as long as human nature remains unchanged.

Prophetic Succession

By Editor

Since the death of Mrs. E. G. White, several of our correspondents have inquired whether any one would succeed to the place she so long occupied in connection with this movement. To such inquiries we are compelled to state frankly and unequivocally that we do not know. This is a question which only the Lord himself can answer, and so far as we know he has never given to any one any intimation of his will in the matter.
From a study of the Sacred Record we must conclude that there is no set rule of prophetic succession. We recall no instance where the gift descended from father to son. It was never conferred by the voice of the people. In only a few instances did the Lord reveal beforehand who would succeed to the prophetic office. This was revealed to Elijah, and before his translation Elisha was ordained to the work. But this appears to have been an exception to the general rule. Sometimes one of royal birth was selected, as in the case of Daniel. Sometimes it was one of the priestly line, as in the case of Zechariah. Often the messenger was chosen from the humble, lowly ones, as instanced by the selection of Amos, the herdsman, and Elisha, the plowman. Sometimes, it would appear, God spoke but once through a special messenger, who was raised up to meet a particular crisis in his church. God finds his chosen instruments where he will.
We doubt not that in the last days some will believe that they have received the gift of prophecy whom God has never called to this sacred work. In our personal experience we recall at least a dozen during the last two or three decades who have claimed they had the prophetic gift. Two or three of these have drifted into the wildest fanaticism. Others frankly acknowledged later in their experience that they had been mistaken, and settled down to a quiet Christian experience. Others perhaps are still nursing their fancy.
The call of God to this office is usually marked by more than a mere impression, a striking dream, or a peculiar fancy. The call is so unmistakable that it leaves no reasonable room for doubt. It is safe to say that if any one in connection with this movement is ever called to the position so long occupied by Sister White, it will be necessary for his claim, as was hers, to be substantiated by many convincing proofs before credence will be given to his testimony. And this is in God's order. He cautions us to be on guard against the voices that are sounding from every quarter. He does not want us to be carried away by delusive theories or fitful winds of doctrine, nor fall under the influence of those who are making false claims to divine revelation.
The apostle John recognized this danger which confronted the church, and he sounds this warning message: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” If many false prophets had gone out into the world in the days of the apostles, we may expect that their number will be multiplied in these evil times. To the church of God in every age, as well as to the church in the first century, is this warning applicable: “Believe not every spirit, but try the spirits whether they are of God.”
It is well for us to remember, too, that the Lord does not require us to decide such an important question in a day. If one comes to us claiming to have special enlightenment by the Spirit of God, we may not be able to disprove the claim, although perhaps we may doubt it. But we should patiently wait developments. Time and circumstances and conditions, the life of the individual, the character of the message, the spirit which accompanies it, the fruit it bears, are God's great testers. We should wait and see whether the claim to the prophetic office stands the test. The prophet Samuel grew into the confidence accorded him by the people of God. It is written of him: “The Lord was with him, and did let none of his words fall to the ground. And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the Lord.” It required time for his establishment in the holy office, and in the confidence of the people. And the Lord desires that we shall reach no hasty decisions today, but that the claim of every person to the prophetic gift shall be submitted to the test of time and of counsel and of experience and of the fruit borne.
This does not say by any means that the Spirit of God might not rest with power upon one of his servants, and a message be given to meet present exigencies, or some crisis in the church, and that the message would require prompt obedience; but usually when God raises up a messenger to meet a crisis of this kind, there goes with his message a compelling power in spirit and influence which leaves no doubt as to its character.
It will do us no good to speculate upon the future. We must leave all things in the hands of God. We do not need to be greatly concerned over this question, nor do we need to be unduly excited or exercised in case one or a dozen should claim to be the recipients of divine illuminations. Every reader of this paper has individual access to God. There is given to every believing child some measure of the gift of the Holy Spirit. Instead of our looking for signs and wonders, for the supernatural and the mysterious, God desires us to cultivate a deepening personal religious experience. He desires us to come into that closeness of relationship with himself where he can speak to us by his own blessed Spirit, where he can reveal to us the mysteries of his Holy Word as we study its sacred pages.
If the Lord sees fit in his providence to place upon any one of his children a large measure of his Holy Spirit and make that person his messenger to the church, let us pray that we may stand in that place where we shall be able to recognize God's leadings and heed the message that he sends us. If, on the other hand, we are confronted with a spurious claim, let us pray for the spirit of discernment that we may have wisdom to detect the counterfeit.
If special revelations are not continued, we are not left to wander in darkness. We have access to the Sacred Scriptures. To the church of God in every age they constitute a lamp for the feet, a light for the path. We have the faithful instruction which has been sent us through the Lord's messenger in connection with this movement. If we faithfully study that which God has already given, and look to him for continualguidance, he will keep us safe amid the perils of the last days.
Without anxious thought for the future, without idle speculation, without argument or discussion, but in quietness and prayerfulness and obedience, let us seek humbly to walk in the ways of the Lord and in the light which he has given to his people. In this will be our safety and assurance in the days before us.
F. M. W.

Our Work and What It Requires of Us

By C. M. S.

WHEN the Lord has a message to be given, he calls a chosen servant to give it. When he has a work to be done, he calls a people to do it. Through his prophets he has spoken, and through his people he has wrought, to warn the world, and to carry out his changeless purpose concerning this earth and its inhabitants.
The third angel’s message is a work as well as a warning, because the giving of that message constitutes the last act in the work of the gospel, and because there is set before those who give it the stupendous task of carrying it to all the world. The message of Noah was to all the world, because the impending destruction would involve all the world. The message of Moses was to a people, for only a people was immediately concerned in what it contained. The same was true of the message given to the captives of Babylon and of Persia. But in the warnings of the third angel’s message and in the destruction which will follow the completion of its work, the whole world is involved, and therefore the whole world must be warned.
The greatest task ever committed to a people is that committed to those who have espoused the cause of the third angel’s message—a handful of people to warn sixteen hundred million! It is a staggering thought; but it is the fiat of the Almighty, and it will be accomplished. Had we but human power to draw on, human means to look to, we might well consider the task a hopeless one. But the One who has given the command for the work to be done is the same One who has said: “All authority hath been given unto me in heaven and on earth. . . . And lo, I am with you always, even unto the end of the world.” Just so surely as God’s work is to triumph in the world, that triumph is to be preceded by the giving of this solemn message. The Saviour makes no more emphatic declaration than this: “This gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come.” The end must come, or the triumph of God over sin could never be achieved; but the coming of “the end” is preceded by, and inseparably connected with, the giving of the message; and that is the arrangement outlined by the Saviour himself.
The same relation of events is specified by the revelator. The message of the third angel, warning the world against the worship of the beast and his image, is immediately followed by these words:—
“And I saw, and behold, a white cloud; and on the cloud I saw one sitting like unto a son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out from the temple, crying with a great voice to him that sat on the cloud, Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is ripe. And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped.” Rev. 14:14-16.
That is the harvest of the world, the end of the reign of sin, the punishment of sinners, the resurrection and reward of the righteous. It is the consummation of the work of Christ for man. But it is all contingent upon the giving of the message to the world. Without the giving of that message, it will not come. But that it will come is as certain as that God lives, and that the message will be given is just as certain as that the end will come. Men will apostatize from the faith, “expose” the work, and predict its disintegration; but the work will go on in spite of the apostasy, in spite of the “exposure,” increasing in volume and accelerating in speed.
The work is of God, and there is nothing we can do that can stay its progress. As well might we attempt to stand in the middle of the Mississippi, and push back its great, rushing flood of waters with our bare hands, as to attempt to block the progress of this message by our individual power and influence. The only effect of our opposition will be to put another in our place, to run with the message we would not carry.
Out of the land of darkness and bondage and into the land of eternal light and liberty, is what this message means to us if we prove true to its principles and triumph with it. But while it means so much to us, it demands much of us. It means a more striking separation from the world than has ever been practiced by any body of people in the world. It means such an attitude toward the law of God and the faith of Jesus as is taken by no other denomination. The Sabbath of Jehovah will separate a people from the world, and stand forth as the chief sign that they are not doing homage to the beast and his image. Their implicit faith in the Bible as the inspired Word of God will separate them from one half of Christendom, and their opposition to the commands of the Vatican will separate them from the other half. While Christendom is confederating to put unlimited power into the hands of religious leaders, the refusal of that small people to join in the confederacy will make them the targets of the envenomed darts of the confederated world. To stand faithful to principle in such a time will be no mean task. With all that power arrayed against them, with the weapons of persecution made ready, and the machinery of law in action to put them into operation, it will seem to some as if God himself had forsaken them. To stand then will require more than human power; and it will be given.
But that is the culmination, the time of fierce trial toward which we have looked so long, and of which we have been warned. We shall know what is to follow, and that will, in itself, be a source of strength and courage. How we have related ourselves to the work of the message before that time arrives will be a strong determining factor in the matter of how we stand the trials of the last days. If we have taken hold of the work merely with our finger tips; if we have given sparingly and done that grudgingly; if we have kept as close to the world as we could and still have our names retained on the church roll; if we have kept back the tithe and appropriated it to our own use; if we have refused to inconvenience ourselves that the cause might prosper; if the possession of house or farm or business has given us greater satisfaction than the progress of the message; if when we might have borne testimony to the truth, we have closed our mouths lest we might lose position or influence,—if we have done these or similar things, we shall find, when the supreme trials come, that we have not sufficient love for this cause to make it seem worth while to bear the burdens and endure the trials.
If, however, we have been faithful in our attitude toward this message, keeping the commandments of God conscientiously, believing his Word implicitly, contributing of our means generously and willingly, upholding the standard of truth and purity unflinchingly, giving the message when opportunity offers, going ourselves to carry it or giving that others may go, living day by day in its progress and praying constantly for its success, while we, with God’s help cut loose from all the entanglements of the world, the flesh, and the devil,—then when the crushing tests come, the message will be the only thing in the world to us, and we would rather die than turn our backs upon it.
In no other course is there certainty of our being able to stand and to triumph with the truth in the eternal victory over sin and Satan. “Wherefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work ofthe Lord.” 1 Cor. 15:58. “Fear God, and give glory to him; for the hour of his judgment is come.” Rev. 14:7. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 1 Cor. 10:31. C. M. S.

Signs of the Approaching End

By W. A. S.

Part 5. The Falling Stars of 1833

(Concluded)

Other Displays Emphasized the Sign of 1833

We have mentioned the fact that Humboldt had observed an extraordinary fall of meteorites in South America, thirty-three years before, in 1799. And he reported at the time that the oldest inhabitants there had a recollection of a similar display in 1766.
From these reports, scientists deduced the theory that these showers were to be expected every thirty-three years. Hence in 1866 they were watching for a repetition of the 1833 display.
That there was a measure of truth in the deduction was made evident by an unusual fall of meteorites Nov. 14, 1866. This time Europe was the scene of the display. But the event was not to be compared with that of 1833. This appears plainly from the account of observations made by Sir Robert Ball and Lord Rosse, the British astronomers.
Sir Robert Ball says that when the meteors began to fall, he and Lord Rosse went out upon the wall of the observatory housing Lord Rosse’s great reflecting telescope:—
There for the next two or three hours we witnessed a spectacle which can never fade from my memory. The shooting stars gradually increased in number until sometimes several were seen at once.—“Story of the Heavens,” page 379.
Grand as the spectacle was, it was but a reminder, apparently, of the star shower of 1833, when not “several” meteorites fell at a time, nor many, merely, but, as it appeared, “the stars of heaven fell unto the earth.”
However, the spectacle of 1866, which was observed over a great part of the Old World, served to direct renewed attention to the incomparable event of 1833, as well as to the prophetic descriptions of the “wonders in the heavens” (Joel 2:30) which were to appear as the end drew near.
Textbooks and astronomical works thereupon began to count it as fully established that every thirty-three years the displays would be repeated. It was confidently predicted that 1899 would witness a repetition, possibly on the scale of 1833.
Professor Langley’s “New Astronomy” (published in 1888) said: “The great November shower, which is coming once more in this century, and which every reader may hope to see toward 1899, is of particular interest to us as the first whose movements were subject to analysis.” Chamber’s Astronomy (published in 1889) said, “The meteors of November 13 may be expected to reappear with great brilliancy in 1899.”—Vol. I, page 635.
But the November date passed in 1899, and the years have passed; and the wondrous scene of 1833 has not been repeated. Clerke’s “History of Astronomy in the Nineteenth Century” says:—
We can no longer count upon the Leonids [as the meteorites of 1833 were called, because they seemed to fall from a point in the constellation of Leo]. Their glory, for scenic purposes, is departed.—Page 338.

The Lord’s Signal to Watch

Thus the wisest astronomical predictions made shortly before 1899, based upon apparent recurrent regularity of the phenomenon, failed; but the predictions of the sure word of prophecy, set down on the sacred record eighteen centuries before, were fulfilled to the letter. At the close of the days of the predicted tribulation of the church, the signs began to appear—the sun was darkened, the moon withheld its light, and the stars of heaven fell.
The signs came in the order given in Christ’s prophecy, and the series began at the time specified. The record of history bears witness that the Saviour’s prophecy was fulfilled.
It may be that on yet more awful and universal scale these signs will be repeated in that last shaking of the powers of heaven which is to attend the rolling back of the heavens as a scroll, the immediate prelude to Christ’s glorious appearing. But Christ’s prophecy, at this point, was not giving descriptions of scenes of the very end, but signs by which it might be known when the end was drawing near.
As the signs should be recognized, the Saviour understood that those who “love his appearing” would be quickened with hope, and inspired to hasten to the world with the gospel message preparing the way of the Lord. The Lord’s word for his children was,— “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” Luke 21:28.
Long ago these signs began to come to pass. Now may the Lord’s believing children well look up and rejoice, knowing that the day of eternal redemption is indeed nigh at hand. W. A. S.

“I Am Doing a Great Work, So That I Cannot Come Down”

By I. H. EVANS.

ARTAXERXES was one of the great kings of the ancient Persian Empire. Nehemiah, one of the noble Jewish captives, who seemed to have been promoted to the high office of cupbearer before the king, brought him wine to drink. On one occasion the king saw the sadness in Nehemiah’s countenance, and said to him, “Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart.” Nehemiah had received sad news concerning the people of God who had returned from the Babylonish captivity, and concerning Jerusalem, the city so dear to the heart of every true Israelite. For some time Nehemiah had been, fasting and praying and weeping. Though surrounded with wealth, loaded with honors, and a bright future before him, judged from a worldly point of view, yet his heart had great sorrow at the sad news he had received concerning the city of Jerusalem and the remnant people of God.
When the king had heard from the lips of Nehemiah the conditions at Jerusalem, and saw how intensely it affected this servant of God, he said to him, “For what dost thou make request?” Nehemiah then set before the king the report he had received from Jerusalem, and asked that he might be sent to that place with suitable letters of instruction to enable him to rebuild the wall, restore the gates, and set things in order.
Nehemiah went to Jerusalem under the commission of the king, and began to rebuild the wall and the gates of Jerusalem. But in doing this work he had great opposition from the Jews’ enemies. Some high in authority mocked and derided him, and made light of the work he was doing. One great man said, “Even that which they build, if a fox go up, he shall even break down their stone wall.” Since we are not in the trouble, such public remarks and scorn lose their force and sting, but to Nehemiah and his associates they seemed hard to bear.
Sanballat, Tobiah, and Geshem were the three men who annoyed Nehemiah most. They tried scorn and ridicule; they used threats and intimidation; and at last, when Nehemiah refused to leave the work of God, they invited him to a council, saying, “Come, let us meet togetherin some one of the villages in the plain of Ono.” Then Nehemiah sent that famous message in reply: “I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?”
God’s people have always been tempted by the enemy to stop the work God has given them to do. There never has been a reformation, never a great movement for God and humanity, but the devil has tried to hinder the work by getting the workmen to cease working.
In the Pentecostal church, when the Holy Ghost was working mightily, the apostles were haled before rulers, and repeatedly commanded to cease speaking and teaching in the name of Jesus. Frequently Paul was persecuted. He was imprisoned, scourged, and stoned, to prevent his preaching the word committed unto him. Nearly all the apostles gave their lives as a sacrifice to the work committed to them. Paul was beheaded, Peter was crucified, John was cast into a caldron of boiling oil; yet all this suffering could have been escaped, apparently, had these men been willing to quit their work.
Today voices are calling men of God to quit their work. Here and there a man will leave his post of duty for earthly gain or worldly honors; but the great majority of our evangelists remain faithful to duty’s call. Like Nehemiah, they say, “I am doing a great work, so that I cannot come down.” Pleasures tempt them not. Speculations and opportunities for gain are treated with indifference. While the world and the professional classes seek release from heat at resorts and seashores, our men are in the midst of work as tiring and exhausting as the most arduous labors in the world; yet whoever heard or knew of an Adventist evangelist spending the heated season at a resort? No, only when necessity compels, and then only for the sake of doing better work, do these men of God seek relaxation from their labors. They say, “We are doing a great work, and cannot come down.” Sometimes opportunities are offered for making money,—and every one knows our evangelists are generally poor,—yet to all these calls one answer is made, “We are doing a great work, and cannot come down.”
This is the day of our opportunity. To cease work now would please the enemy; but to extend the preaching of the message by every agency used to call men to God is our work and duty; and as Nehemiah said to his enemies, so we can answer every voice calling us, “I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?”
I. H. EVANS.

A Short Sermon

By H. A. ST. JOHN

Oil the Church

H. A. ST. JOHN
“Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” Heb. 1:9.
In a dream I was in the midst of a large company of ministers of the remnant church. All were intensely interested in discussing different methods to be used in arousing a lukewarm church to the importance of giving quickly the last gospel message. It seemed that no union of sentiment would prevail. Suddenly there came a voice from heaven, uttering with startling distinctness the three words, “Oil the church.”
I was awakened at once, and began to study the meaning of the startling command. I was not long in perceiving its significance, and also its primary importance. The oil is the Holy Spirit. Jesus was anointed with the oil of gladness above his fellows. He was anointed with the Holy Spirit and with power, and went about doing good, and healing all that were oppressed of the devil; for God was with him. The angels told the shepherds that the news of the birth of Christ was good tidings of great joy to all people. If the angels and all heaven were so rejoiced at the birth of a Saviour for man, how much greater should be the joy of lost and sinful men! Our adorable Redeemer is made the chief dispenser of unbounded and unending gladness to a lost world. We can faintly see how he is indeed anointed with the oil of gladness above his fellows. By the Holy Spirit we are made partakers of that gladness even now; and if we follow on to know the Lord, our gladness will increase and abound more and more, even to all eternity.
What the church needs, first of all, and most of all, is to be anointed with the oil of power and gladness; then all other needs will be quickly supplied, and all other blessings will follow in its train. Then there will be great eagerness and joy in telling others about that which brings such great joy. The good news of the soon coming of the King of glory to take his children to their paradise home would very soon be preached and sung among all nations, and then the end would come.
Sanitarium, Cal.
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