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Review and Herald, Vol. 77, No. 8.

THE PARABLE OF THE TWO SONS

Review and Herald

Feb 20, 1900

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 20, 1900

THE PARABLE OF THE TWO SONS.

By Ellen G. White

MRS. E. G. WHITE.
“A certain man had two sons,” Christ said; “and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.”
By these two sons Christ represented the obedient and the disobedient. The son who refused to obey the command, saying, “I will not,” represented those who were living in open transgression, who made no profession of piety, and who openly refused to come under the yoke of service to God. But many of these afterward repented and went. When the gospel came to them in the message of John the Baptist, “Repent ye: for the kingdom of heaven is at hand,” they repented and confessed their sins.
In the son who said, “I go, sir,” and went not, the character of the Pharisees was revealed. Like this son, the Jewish leaders were impenitent and self-sufficient. The religious life of the Jewish nation had become a pretense. When the law was proclaimed on Mt. Sinai, God spoke with a voice of divine authority, and all the people pledged themselves to obey. They said, I go, sir; but they went not. Christ had given the Jewish leaders of his day abundant evidence of his authority and divine power; but although they were convinced, they would not receive the evidence. He had shown them that they continued to disbelieve, because they had not the spirit that leads to obedience. He had declared, Ye make void the law of God by your traditions. In vain do ye worship me, teaching for doctrine the commandments of men.
In the company before Christ there were scribes and Pharisees, priests and rulers, and Christ addressed the question to them, “Whether of them twain did the will of his father?” Forgetting themselves, the Pharisees answered, “The first.” This answer was correct, but they gave it without realizing that they were pronouncing sentence against themselves. Then there fell from Christ’s lips the denunciation, “Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.”
John came teaching the truth, and by his teaching, sinners were convicted and converted. These would go into the kingdom of heaven before the ones who, in self-righteousness, resisted the warning that abandoned sinners received. The publicans and harlots were ignorant, but these learned men, though they knew the way of truth, refused to walk in the path that leads to the paradise of God. The truth, which should have been to them a savor of life unto life, became a savor of death unto death. Open sinners who loathed themselves could receive baptism at the hand of John; but these men were hypocrites. Their own hearts were the obstacle to their receiving the truth. They resisted the conviction of the Spirit of God; they refused obedience to the commandments of God.
Christ did not say to them, “You can not enter the kingdom of heaven;” but he showed them that the obstacles that prevented them from entering were of their own creating. The door was still open to these Jewish leaders. The invitation was still held out to them. Christ longed to see them convicted and converted.
The priests and elders of Israel spent their life in outward ceremonies, and they regarded these services as too sacred to be united with secular business. Therefore their life was supposed to be wholly religious. But they performed their ceremonies to be seen by men, that they might be thought pious and devoted by the world. While professing to obey, they refused to render to God the obedience he required.
They were not doers of the word that they professed to teach to others.
In vision the Lord revealed to his servant Isaiah the true condition of Israel: “Hear, O heavens, and give ear, O earth: for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment.”
This chapter faithfully presents the spiritual condition of the once favored people of God. The Lord had called Judah to universal dominion. To the seed of David he had given the scepter. But now he presents them as a people whom he will utterly destroy for their iniquities:—
“Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I can not away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth; they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.”
The work of John the Baptist was foretold by the angel who visited Zacharias in the temple. “Fear not, Zacharias,” he said; “for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”
Christ declared John to be one of the greatest of the prophets, and he showed his hearers that they had had sufficient evidence that John wasa messenger from God. The words of the preacher in the wilderness were with power. He bore his message unflinchingly, rebuking the sins of the priests and Pharisees, and enjoining upon them the works of the kingdom of heaven. He pointed out to them their sinful disregard of their Father’s authority, in refusing to do the work incumbent upon them. He made no compromise with sin, and many were turned from their unrighteousness.
But the Pharisees and rulers believed not. When John saw the Pharisees and Sadducees coming to his baptism, he said unto them, “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.”
Had the conversion of the Jews been genuine, they would have received this testimony of John, and accepted Jesus as the Messiah, the One to whom all their sacrificial offerings pointed, and who was the foundation of all their economy. But the Pharisees and the Sadducees did not produce the fruits of repentance and sanctification and righteousness. They were of the class who said, “I go, sir,” but went not.
Christ said to the unbelieving ones, “John came to you in the way of righteousness, and ye believed him not: but the publicans and harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.” This unbelief is not an impulse. You criticised John because of his strict, abstemious life and self-sacrificing habits. You find fault with me because I sit at the table with publicans and sinners. The Lord set his seal to the mission of John when publicans and sinners believed him. But you cherished unbelief. You did not repent. “I am not come to call the righteous, but sinners to repentance.” You claim to be righteous. Why do you then object to my calling publicans and sinners to partake of the waters of life? The very ones whom you despise are receiving the message, and pressing into the kingdom of heaven before you.
Christ explained why it was that the son who at first refused to comply with the request, afterward repented. The Spirit of God was working in the dishonest hearts, and, under the sharp, clear-cut testimony of John, many sinners were brought to repentance. Publicans and harlots heard and accepted the invitation. When Christ appeared in the garb of humanity, these souls, who were not under the jurisdiction of priests and rulers, heard his word and were converted, and believed and acknowledged him.
This work was foretold by the prophet Isaiah: “Behold,” God declared, “I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. . . . Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed a forest? And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel. For the terrible one is brought to naught, and the scorner is consumed, and all that watch for iniquity are cut off: that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught. Therefore thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.”

THINE IS THE POWER.

By Frances Ridley Havergal

Our Father, our Father, who dwellest in light, We lean on thy love, and we rest on thy might; In weakness and weariness joy shall abound, For strength everlasting in thee shall be found; Our Refuge, our Helper, in conflict and woe. Our mighty Defender, how blessed to know; For thine is the power.
Our Father, we pray that thy will may be done, For full acquiescence in heaven begun— Both in us and by us the purpose be wrought, In word and in action, in spirit and thought; And thou canst enable us thus to fulfill, With holy rejoicing, thy glorious will; For thine is the power.
Our Father, thy children rejoice in thy reign, Rejoice in thy highness, and praise thee again! And thine is the glory transcendently bright, Forever and ever that glory shall shine, Forever and ever that kingdom be thine; For thine is the power.
— Frances Ridley Havergal.

OUR GOOD FRIEND.

By L. W. Felter; Effie C. Felter

ABOUT nine years ago a missionary worker in the State of New York, whom we afterward had the pleasure of meeting, but who has since fallen asleep in Jesus, sent a stranger to our house, accompanied with a letter of introduction, saying that, if agreeable to us, the stranger would make us weekly visits for a while, at no expense to us; that we would doubtless find him very entertaining and agreeable, as well as instructive.
As we were much pleased with first appearances, the invitation was extended to continue the visits. We were especially pleased with his company; for he seemed to be a diligent student of the Bible, and had much to say about the nature of man, home of the saved, destiny of the wicked, the complete eradication of sin from the universe, the “blessed hope” of the soon-coming Saviour, and the restoration of the lost dominion. With all this we were in perfect accord.
But there was another subject upon which our new acquaintance had much to say; namely, that the seventh day is the Sabbath, and not the first day, which we were keeping. This was news to us; and while it seemed strange, we did not dare dispute it; for he always gave as authority the language of him who made the Sabbath; and as we loved the Lord, and wished to do those things that are pleasing in his sight, we soon changed our practice in regard to Sabbath-keeping.
Our acquaintance soon ripened into intimate friendship; and ever since, this esteemed friend has been a weekly visitor to our home. In fact, we do not see how we could get along without those visits; for he keeps us thoroughly posted in regard to the advancement of the cause of God in the earth,—the establishment of the work in new fields, and the triumphs as well as the troubles of the pioneer workers in those fields; the victories the truth is gaining everywhere,—also of the working of the elements of opposition to the work of God. He gives us hints on healthful living, missionary work, and practical godliness, in fact, a whole load of interesting information and highly prized instruction.
We wish that every family might enjoy the blessing of association with our good friend. He would cheer your hearts, lighten your burdens, brighten your pathway, quicken your labors in the cause of God, help you to grow up into Jesus, the living Head, point out the landmarks which show us that we are nearing the heavenly Canaan, and show you that now—yes, even at this very time—God is fulfilling his promise in pouring out his Holy Spirit upon his people, that the earth may be lightened with his glory.
If invited to do so, he will come to your home every week the year round, for only a small consideration. The name of this highly esteemed friend is the ADVENT REVIEW AND SABBATH HERALD. L. W. FELTER, EFFIE C. FELTER.

WORTH WHILE.

By Ella Wheeler Wilcox

It is easy enough to be pleasant When life flows by like a song; But the man worth while is the one who will smile When everything goes dead wrong; For the test of the heart is trouble, And it always comes with tears; And the smile that is worth the praises of earth Is the smile that shines through tears.
It is easy enough to be prudent When nothing tempts you to stray, When without or within no voices of sin Are luring your soul away. But ’tis only a negative virtue Until it is tried by fire; And the life that is worth the honor of earth, Is the one that resists the desire. — Ella Wheeler Wilcox.

THE SOON COMING OF OUR LORD.

By L. W. Axton, Jr.

L. W. AXTON, JR.
(Norborne, Mo.)
To the faithful servants of Jesus Christ these words are fraught with sweetest music. What the first pink flush of the dawning morn is to the night-lost traveler; what the sound of a friendly voice is to one in trouble amid an unknown people; what the announcement of a coming pardon is to a weary prisoner,—all this and much more is the meaning of Paul’s brief announcement, “The Lord is at hand.”
Watchman, what of the night?—“Dark, dark,” comes the answer. Mind not the darkness, watchman. Heed not the blackness. A Star is soon to appear, whose light shall shine until heaven and earth and all things are bathed in his glory. “The Lord is at hand.”
Soldier, what of the fight?—“It presses hard. I grow exhausted: the enemy is increasing rapidly. Men are falling on every side. Satan smiles. His triumph seems certain.” Nay, soldier, nay. Take courage. Hold high the royal banner. Help is coming. The tide of battle will soon turn. In a little while we shall triumph. Our cause shall be crowned with victory. Sound out the good news among the shattered ranks. Let the call re-echo, clear and loud, “The Lord is at hand.”
Sinner, what of your soul?—“Why, all is well; life’s days are sweet, and many joys are mine; I care for naught. I am happy.” O sinner, why wilt thou die? God is not willing that any should perish. Your race is almost run. The spark of life is nearly extinguished. Hark! already the sound of the coming judgment reaches our ears. See! already the brightness of his glory can be faintly seen. Soon every knee shall bow; soon shall his name be exalted above every name. Sinners, Jesus died for you, for all. Are you his through his blood? He is coming for his own—for those who trust him. Are you one of them? “The Lord is at hand.”

The Gladness of Faith

“It is not quite the thing to speak of the gladness of faith; for faith is gladness itself. Joy and believing always go hand in hand, rejoicing and trusting are twin attitudes of the soul. Believe Him, and you are at once glad; let the spirit of rejoicing in, and your faith immediately takes hold of his words. Therefore, since the just live by faith, they must be a glad people; and since they walk by faith, they must also walk rejoicingly in the comfort of the Holy Ghost. Quiet, it may be, but glad; submissive, but unassumingly happy. O beloved! I call you to a life of simple faith in him. It pays a hundredfold in this world; and in the world to come what will be its compensation?”

THE MEANING OF THE MISSIONARY READING CIRCLE.

By Alonzo T. Jones

A. T. JONES.
(Continued.)
We have found that God taught his people the truth in order that they might teach it to the nations. When they shut up the truth to themselves, they were scattered among the nations, and then and thus the nations received the truth. The first thing that the nations received where Israel went, was the knowledge of God. The next thing, as outlined in the book of Daniel, in the third chapter, Nebuchadnezzar set up his great image, and required that it should be worshiped. This brought in the thought of religious liberty, and the duty of the people to worship God, regardless of the will of the king. “The king’s word” must “change.” In the sixth chapter comes up again the duty of the children of God to worship God, even though the law be made for the definite purpose of interfering with the worship of those who fear God. We need not go into the detail of those chapters about the present situation.
From the days of Abraham, God gave to Israel plain instruction upon all the subject of religious liberty—true separation of religion and the state. But Israel did not hold it fast; they would not believe it. Instead of holding fast the truth as they were taught, they went the way the nations went, and united church and state. And now, in her captivity, the Lord would teach to the heathen, by Israel when she was scattered among them, the very things that he gave to Israel to teach to the heathen, but which Israel rejected, and as a consequence became like the heathen.
Now the book of Daniel is a last-day book. And religious liberty, the separation of religion and the state, is one of the great subjects of the last days. When Christianity was started in the world, it was started with the truth on this point, as on all others. This truth of God was revived in Christianity, and was given to the nations,—the separation of religion and the state. The apostasy from God stepped in, and swung off, not Christianity, but that which passed for Christianity, and joined church and state again. The Reformation came in with Christianity again, the separation of religion and the state. Protestantism apostatized, and went in the same direction, uniting church and state. And so the book of Revelation tells what would thus come in the world—in the Dark Ages, it was the beast; and in the present day, it is the image to the beast.
Now all these years—fifty years—this has been studied by this people. It is a subject professedly known by this people. It is a truth given to this people to give to all the world. And yet, just now, in the very crisis of that thing, just before the last step is taken in which life shall be given to the image of the beast that he “should both speak, and cause that as many as would not worship the image of the beast should be killed,”—just in this very crisis, one of the hardest things in the world is to get this people who profess to be in this time to see this truth, to acknowledge it, and give it to the world.
Let me call your attention to the situation as it is to-day outside the Third Angel’s Message,—the other side of the message. It is a surprise to the people of the world,—to the people of the United States, and the people outside of the United States, the people of the world, I mean,—the nations of the world, how swiftly the present movement of the nation in repudiation of its fundamental principles has been accepted by the people of this nation. Yet to those who have been here these years, and have really studied during these years, there is nothing at all mysterious, nor wonderful, nor strange about it.
Let me call your attention to something that you know. You know that for thirty-seven years there has been an organization in this United States whose set purpose was to turn this government “into a government of some other form.” It began in 1863—the National Reform Association.
These thirty-seven years that association has been working, and you know that one of the fundamental principles of the association of the National Reformers always has been, and is to-day, that “governments do not derive their just powers from the consent of the governed.”
It has been preached by the National Reformers always, and there is nothing else in their theory. These thirty-seven years these men have been sowing that seed through all this land. Is it strange that the seed should grow? Is there anything strange that fruit should begin to appear from that sowing of thirty-seven years?
Another thing: It is remarked especially by the public writers of the present time, the newspaper correspondents of the daily papers, that it is “the younger generation of public men,” not the older generation, who have taken this up so readily, and who are pushing this movement forward so strongly.
The older generation of men, who have been in the halls of Congress for a generation, are the ones who say No. They say, That is dangerous ground; that is a road we can not travel, and continue to exist as a republic. It means ruin to go that way.
But the younger generation who have come in,—who are they? Listen! These National Reformers have had open doors, free access, these thirty-seven years, in the churches, in the colleges, in the academies of all this land. All these years they have taught these evil precepts to the young men in the colleges, in the academies, and in the religious and literary assemblies. And now these young men are the very ones who are coming upon the stage of public action to-day. To-day these young men are taking their places in the halls of Congress—some of them only thirty-seven years old, and yet the very leaders in this movement. These are the young men in whose minds were sown, by these National Reformers a generation ago and onward, the evil seed that “governments do not derive their just powers from the consent of the governed.” And now when they step into places of power in national affairs, they simply carry out the principles that they imbibed when they were in school, from the persistent and industrious teaching of the National Reformers through all these years.
That is the philosophy of this sudden rush away from the principles of this nation, away from the principles that made it the model nation of the earth, by which it enlightened the world, and the abandonment of which causes it to become the very image of the beast.
Now the National Reformers are still here, and are still preaching that same doctrine, that “governments do not derive their just powers from the consent of the governed.” And their supporters, their doctrinal children, are now in the halls of Congress and in the halls of legislation throughout the nation. And now we are upon the very verge of the last movement that will be made, in which this nation will give life unto the image of the beast, that it should both speak, and cause that as many as would not worship the beast should be killed.
And just now, when we are standing face to face with this dreadfully dangerous and imminent issue, instead of all this people who have been here all these years, to whom God has given the truth to pass on to all these, and to give to all the nations—just now, when this people should arise as one man, with the might of God upon them, and sound the alarm and give the warning, instead of doing so, thousands of this people have not a word to say except it be to denounce those who would give that warning to the world! I am wondering, wondering every day, how long this can continue before this people shall have to be scattered among all these nations, in poverty, in distress, and amid confusion among the nations, in order that they shall give to all people and nations that which God gave us all these years to give, and for exactly such a time as this.
From ten to fifteen years ago, this people were especially told, by the Spirit of Prophecy, that the National Reform movement was working in secrecy, was making its way silently underneath the surface, and that its results and its mighty movement would be sprung upon the nation unawares; and we are in the time when it is now being sprung upon the nation. We are now past the time when it is working in secrecy; for its own agents, whom it has raised up, are its agents now in the halls of Congress and the halls of legislation throughout the land. So they have the whole machinery in their hands,—the machinery that they themselves have created. They created it for this very purpose, and they will use it for the purpose for which they created it, and that speedily.
And that is why it is that this Missionary Reading Circle work means a missionary work to which this people have now been called; and it calls for a missionary spirit, and an awakening such as has never been among this people. And if this crisis and work are not seen—then what? That is the important question: Then what?
(To be concluded.)

IN ALL THE WORLD.

By J. G. Wilson

J. G. WILSON. (Dafter, Mich.)
“Go ye into all the world, and preach the gospel to every creature,” is the great commission given to every one who believes the gospel, the good news, the glad tidings. No one is excused.
This is a lost world; and although nearly nineteen centuries have passed since Jesus Christ “tasted death for every man,” and commissioned his followers to tell the good news to every creature, yet a thousand million human beings remain in ignorance of their emancipation! The good news of their salvation is due to every one of them. Their sins, as well as ourswere all laid on Christ, who paid the full ransom for all; yet they do not know it.
Generation after generation of believers has passed away, and has done something to enlighten the world; but who believes that all has been done that could have been accomplished? Instead of a deep conviction that the “King’s business requireth haste,” many have acted as if there were no need of haste; and as the result, many for whom the Saviour died will be lost.
The church has not done her work but in part, and now we stand on the very threshold of the twentieth century, with two thirds of the world in almost total darkness before us! The accumulated light and knowledge of ages are ours to give to others, yet we hesitate. Our responsibility is greater than that of any other generation, yet we are slow to act.
True, something is being done, but only a shadow of what remains to be accomplished. The Earl of Shaftesbury says: “During the latter part of these eighteen centuries it has been in the power of those who hold the truth, having means enough, having knowledge enough, having opportunity enough, to have evangelized the globe fifty times.” Yet it has not been evangelized once. The work is yet to be done, and we are the generation that must do it. The ones we are to help are those who are now living. Unless we act, I fear that our portion will be with the slothful servants—the unfaithful stewards.
Look at Africa, with her multitude of benighted sons and daughters. Look at India and China and other dark lands, with their millions still in ignorance, superstition, and night. These, all our brothers, O fellow Christian, lost! Think of the present generation that will certainly perish unless you and I do our duty.
Christians give annually about fifteen million dollars for missions, while the ignorant, poverty-stricken worshipers in China give one hundred and thirty million dollars in sacrifices to gods that can not save. Do they not put us to shame by their liberality? Is it saying too much to say that the heathen of all lands have been, and are being, cheated out of their dues, in a measure, at least, by the church? Are we not debtors to all who are ignorant of the way of life? Their poverty in spiritual things is due, in part, to our withholding what belongs to them.
Jesus Christ impoverished himself to make us rich spiritually, but we impoverish others spiritually to make ourselves more comfortable temporally. We do this by withholding what belongs to the lost ones. The knowledge we enjoy belongs equally to them, and they have a right to it—“Thou shalt not steal.” We keep back the good news; they die for want of it—“Thou shalt not kill.”
We can not all go abroad and preach the good news, but we can all help to send every one who can go. Think of our plenty, and of their poverty, and come, let us follow Christ.
Who will take part in this great work? The obligation rests upon us, and the lost ones are looking and calling for help. Can we turn our hearts again from the great work to selfish ease and comfort? Can we close our ears to the piteous plea of the lost and perishing? Christ can not, those who are Christ’s will not.
Do not shrink from sacrifice. Let us remember that as we deal with our fellow men, we deal with Jesus Christ. Our love for Christ is measured by our love for our fellow men. Shall we not make an absolute surrender of all to Christ now? Shall we not all move forward as one man, doing all we can for the salvation of souls? Let the church be again a fire in the earth: the ministers baptized with the Holy Ghost, and endued with power from on high, and, thus equipped, go into all the world, telling the good news to every creature.

HOW TO HAVE A MESSAGE FOR THE LORD.

By B. G. Wilkinson

B. G. WILKINSON.
(College View, Neb.)
A young man came to me the other day, anxious to learn how to secure something that he felt he did not have. He said that he had observed in certain Christian workers the existence of an article that he did not possess. His knowledge of his lack kept him from engaging in active Christian service, and he was thoroughly dissatisfied with his condition.
The case of this young man is representative of a large number of professed Christians. They are not inactive in the work because they wish to be inactive; neither do they disbelieve the power and willingness of God to bless their efforts; but they recognize that they lack a definite message. Unlike Jeremiah, the word of God is not a fire in their bones. They read and hear much exhortation to go to work. They are asked to have faith, only believe. But after all this, they feel an intense longing within, voicing itself in the question, how? How can I have a definite message?
This longing comes from God. And if God gives us this desire, he does not do so that he may take delight in withholding from us its satisfying object. Be sure that if God gives us a desire to work, it is because there is work to be done. If it pleased God to bring us into existence for a definite purpose, it will much more please him to see that purpose fulfilled. And as none can give to others what he himself does not possess, so no man can elevate humanity who has not received his message from above. To be without a real message from God is to fail in meeting God’s plan, and thus fail in being a blessing to mankind. With confidence in God we may then turn to the place where this real message can be secured. And this is how to secure it: “God has given us his precious word, and on our knees we should study it, until his light shall break upon us, and we have a message that we can not withhold from others.”—Review and Herald, first page, June 11, 1889.
If your Christian life has become cold and uncertain, it is your privilege to have it warm and glowing; because God has said, “I would that thou wert cold or hot.” “I would.” Could infinite love express more strongly its yearning to see us with a living message? Do you feel that your message has become lifeless? You may have it full of life, because Jesus has said: “The words that I speak unto you, they are spirit, and they are life.” A soul that is without spiritual life and energy is one that is neglecting to draw from God’s word the supply of living bread. This is what Christ indicated when he said: “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” As a man is devoid of energy who does not eat proper food, so if he does not eat the flesh of Christ and drink his blood,—his word,—he has no spiritual life.
Concerning God’s heroes of old, I read that “through faith” they “obtained promises.” To them and their faith we owe some of the exceedingly great and precious promises contained in Scripture. If they by faith were strong enough to secure promises, are we not strong enough in faith to secure their confirmation? God placed these promises on record that we by studying them might be encouraged to secure others. If the writings of the Bible were but the sayings of men, then Jesus did but mock us when he asked us to search them; for then we should draw from their study only human spirit and human life. Also there would be no reason why we should search them, for why should we search for that which we already have? The Bible was given to man charged with the life of God. And he who misses on earth the definite work God has for him does it by the neglect of Scripture.
Why is it that the Scriptures are so much neglected, especially by those who name the name of Christ? Is it not because they are repeating the mistake of Martha? An examination of the way they spend their time would reveal to them the application of the words of Jesus: “Thou art careful and troubled about many things: but one thing is needful.” Is it not strange they do not fear the result implied in the next words, “Mary hath chosen that good part, which shall not be taken away from her”? Neglecting to choose the most needful thing, they will finally have taken away from them the possessions upon which they have spent so much. If farms, if friends, if earthly affections, keep you from having your portion with the Lord, cut loose from them; for it were better for you to enter into life maimed, than having two hands to lose all. Cease from trying to encircle so much, choose the one thing needful, and then you will have a message from the Lord. For if God loved you enough to send you a message when your affections were alienated, will he withhold from you a message when they have become reconciled? To have us burdened with many cares is Satan’s plan to keep us from studying the Scriptures. If we have so much to do that God and his word are crowded out, we have more to do than God intended we should have.
When one is intrusted with a message for God, its fruits will be the evidence that it is genuine. The message elevates the messenger, placing him above man’s smile of favor or his frown of censure. The message comes to the hearer, not with the sound of brass or tinkling cymbal, but with the true ring of heavenly music. The listener is startled by words convicting him of sin, and a power of persuasion inviting him to turn to God. Any professed child of God who to-day does not possess such a message as this, is living beneath his privilege. We have too many messengers who are like clouds and winds without rain; they promise much, but do little. Every true messenger is an interpreter. Like Daniel before the Babylonian king, he is called to interpret God’s providential dealings with men and ages. He reads the hand of the Invisible in the march of events, and, faithful on the walls of Zion, he holds not his peace day or night. O Zion, get thee up on the high mountain; up where thou mayest see as God sees.
On your knees before God tarry until he has given you a message. Then go forth, weeping that your defects of character must be mingled with heavenly truth, and sow the seed. Then you will doubtless come again with rejoicing, bringing precious sheaves with you.

AN EXPERIENCE.

By S. O. James

S. O. JAMES.
My ruin seemed almost complete, My shattered castles round me lay; The one who studies my defeat Had triumphed o’er my soul that day. How could I so unkindly speak, And wound the friend I loved so dear? Why is my heart so false and weak? I asked, while fell the bitter tear.
Father, my inmost soul convert; Then I’ll be steadfast, faithful, true; And let me help the ones I’ve hurt, And run with joy my journey through. I would not mourn in dark despair. In spite of all the foes of God, I will his wondrous love declare, And meekly kiss the chastening rod.

Ye Are My Witnesses

“Ye are my witnesses, saith the Lord.”

Just to Follow Every Day

By L. M. C.

Just to follow every day Where God leads; Just to scatter all the way Sunny deeds.
Just to go, nor question why Shadows fall, Ever looking to the sky Through them all.
Just to live, through every day, Pure and right, Keeping from the heart alway Cares that blight.
Just to stand with purpose strong When I’m tried, Learning thus my very all To confide. — L. M. C.
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