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Review and Herald, Vol. 78, No. 36.

MRS. E. G. WHITE

Review and Herald

Sep 3, 1901

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 3, 1901

MRS. E. G. WHITE

By Ellen G. White

OBEDIENCE THE FRUIT OF UNION WITH CHRIST.— NO. 2.

MRS. E. G. WHITE

Those who are truly sanctified by a knowledge of God will render perfect obedience to God’s requirements. They will understand for themselves what saith the Scriptures, and will present themselves as loyal children of God before their Maker. But many who claim sanctification refuse to comply with the conditions upon which the promises are made, and yet they presume to expect the blessing that God has promised to the obedient. Their hearts are at enmity with the law of God, and they are self-deceived and self-righteous. Unconsciously they yield to the suggestions of the first great rebel, who led Adam and Eve to transgress the holy law of Jehovah. They are breakers of God’s law, and yet claim that they are sanctified and made perfect, and thus they are false lights in the world. Many others are deceived by their pretensions, and are led to practice the same iniquity that they do, to show the same disregard for God’s law, and to teach others that they may transgress with impunity. This was the very attitude and work of Satan in bringing sin into our world, and through his agents he still continues his work of deception upon human minds, repeating the same story by which he led Adam and Eve to disregard the word of God, and to fail to bear the single test that God put upon them.
But that which God required of Adam in paradise before the fall, He requires in this age of the world from those who would follow Him,—perfect obedience to His law. But righteousness without a blemish can be obtained only through the imputed righteousness of Christ. Through the provision that God has made for the forgiveness and restoration of sinners, the same requirements may be fulfilled by men to-day that were given to Adam in Eden.
It was the transgression of the law that resulted in sin, sorrow, and death. Satan declared that he would prove to the worlds which God has created, and to the heavenly intelligences, that it was an impossibility to keep the law of God. When Adam yielded to the temptation of the enemy, and fell from his high and holy estate, Satan and his angels exulted. But from the throne of God a voice was heard speaking words of mysterious import. “Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart.” When man fell, Christ announced His purpose of becoming man’s substitute and surety. Who was He? Isaiah says of Him, “Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” John says of Him, “In the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. . . . And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth.”
“God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” When we accept God’s free gift, we become partakers of the righteousness of Christ, and are complete in Him. But those who do not obey God’s law, make it manifest that they have not accepted the righteousness of Christ. They may claim sanctification, but it is of a spurious character; for they array themselves against the plainest Thus saith the Lord, and by their actions deny the Lord who bought them.
Satan claimed to be sanctified, and exalted himself above God even in the courts of heaven. So great was his deceptive power that he corrupted a large number of angels, and enlisted their sympathy in his selfish interest. When he tempted Christ in the wilderness, he claimed that he was sanctified, that he was a pure angel from the heavenly courts; but Jesus was not deceived by his pretensions, and neither will those be deceived who live by every word that proceedeth out of the mouth of God. God will not accept a willfully imperfect service. Those who claim to be sanctified, and yet turn away their ears from hearing the law, prove themselves to be the children of disobedience, whose carnal hearts are not subject to the law of God, and neither indeed can be.
From Genesis to Revelation the conditions upon which eternal life is promised, are made plain. God requires that those who shall enter heaven shall be without spot or wrinkle or any such thing. Keep my commandments and live, is the requirement of God. But one says, “My conscience does not condemn me in not keeping the commandments of God.” But in the word of God we read that there are good and bad consciences, and the fact that your conscience does not condemn you in not keeping the law of God, does not prove that you are uncondemned in His sight. Take your conscience to the word of God, and see if your life and character are in accordance with the standard of righteousness which God has there revealed. You can then determine whether or not you have an intelligent faith, and what manner of conscience is yours. The conscience of man cannot be trusted unless it is under the influence of divine grace. Satan takes advantage of an unenlightened conscience, and thereby leads men into all manner of delusions, because they have not made the word of God their counselor. Many have invented a gospel of their own in the same manner as they have substituted a law of their own for God’s law. The gospel of Jesus Christ gives full recognition to the law of God, and declares the authority of God supreme. The gospel of Christ requires penitence for sin; and sin is the transgression of the law. Paul, the great gospel preacher, declares, “I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly,and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” Repentance toward God is sorrow for sin, the transgression of the law of God. The sinner sees himself condemned by the holy law, and as there is no saving quality in law to save the transgressor of law, he must not only exercise repentance toward God, but have faith in Jesus Christ, his sacrifice, surety, and mediator. Through the merits of Christ the sinner may claim the pardon of God.
Christ is continually drawing men to himself. He continues to give the gracious invitation for the weary and the heavy laden to come unto Him and find rest unto their souls. He says, “Whosoever will, let him take the water of life freely.” Before one decides to come to Christ, the Holy Spirit is drawing him unto the Saviour. Many have stumbled over the way to come to Christ, and have not comprehended what it means to be converted, because they have not understood what is comprehended in repentance. As the sinner is convicted of sin, he is also attracted by the love and holiness of Christ; for Jesus is drawing him unto himself. No man can originate the repentance which is essential for the saving of the soul. He can no more bring himself to repentance than he can bring about his own conversion. Repentance is born in the heart by beholding the love of Christ, who gave His life to save the sinner. It is the love of God that softens the hardest hearts.
It is a mistake to think that you must come to repentance before you can come to Jesus. Come to Christ just as you are, and contemplate His love until your hard heart is broken. “A broken and a contrite heart, O God, thou wilt not despise.” We may say that except the sinner repents of his sin, he cannot be forgiven; but while this is true, let him not put off coming to Christ until he has wrought himself up to a certain pitch of excited feeling, until he thinks his sorrow is of sufficient depth to merit forgiveness. Let the sinner come just as he is, and contemplate the love that has been bestowed upon him, all unworthy as he is; and the first thing he knows, he will realize that Christ’s love has broken every barrier down, and that he exercises repentance which is not to be repented of. The sinner must go to Christ in order that he may be enabled to repent. It is the virtue that goes forth from Jesus which strengthens the purposes of the heart to turn away from sin and to cleave to that which is truth. It is Christ’s virtue that makes repentance sincere and genuine. It has been stated that him whom Christ pardons He first makes penitent. Peter declares the source of repentance when he says, “Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.”
When the sinner sees Jesus lifted up on the cross, dying that he might not perish but have everlasting life, he realizes something of the enormity of sin, and longs for pardon for all his transgressions, and for the favor of God. As the Holy Spirit impresses his mind, he prays most earnestly, and believes that if he asks, he shall receive. He presents the promise, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” He rejoices in the pardoning love of God; and his sincerity in the service of God, the reality of his conversion, is made manifest by the vigor of his endeavor to obey all God’s commandments. The soul who has found the Lord will renounce every evil work, will cease to do evil and learn to do well, because Christ is formed within, the hope of glory.

HEPHZIBAH

By D. H. Lamson

THE LATE D. H. LAMSON.
(Republished by request.)
Ah, thou glorious land of promise and of song: Each day my thoughts of thee Bring gladness to my heart; And oh, I wish to be Where thy pure joys shall quickly into being start; The “little while” I wait seems long — so very long.
I have heard somewhere in ancient fabled story, Of brighter skies than these Which now my path surround; E’en this my sense doth please; Yet well I know ’tis but an empty, joyless sound. And ends far short of thine own promised glory.
The real would I know of all my soul’s desiring; Naught less than this can quell The flame of passion glowing, Nor break the rapturing spell; For like the river, deep, e’er onward flowing, And restless as the sea, is my soul’s inquiring.
Thy fields are ever green, and know of no decay; Thy mountains tow’ring high; Thy plains with beauty decked, Entrancing every eye; Thy vales, with seeming conscious pleasure flecked; And all thy darkest night is one rejoicing day.
Ah, land! Hephzibah! married land! no sorrow Shall bring thine eyes to tears; Thou art a glorious bride; Thy God’s eternal years Shall ever o’er thee watch, that there no woe betide; And ne’er shall come to thee a dark and sad to-morrow.
O “Crown of Glory!” No ruthless hand can sever Thy Bridegroom, love, from thee; No sigh is heard, no pain; In that land soon to be, No aching, throbbing heart will e’er be felt again. Royal Diadem!” Thy joys will be forever.

PAUL AN APOSTLE TO THE GENTILES.

By D. E. Lindsey

ELDER D. E. LINDSEY.
(Clyde, Ohio.)
(Concluded.)
The council at Jerusalem decided that the Jewish converts might observe ordinances of the Mosaic law if they chose, but these ordinances were not to be made obligatory upon the Gentile converts. Advantage was taken of this permission, to make a distinction between the observers of the ceremonial law and those who did not observe it, holding that the latter were farther from God than the former. Paul’s indignation was stirred, but these disturbers arrayed themselves against him in every church which he founded or visited. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the middle wall of partition which God had established between the Israelites and the world. They visited every church he had organized, creating divisions, circulating false charges, and endeavoring to bring him into disrepute.
Paul’s earnestness led him to teach the people from house to house as well as in public, instructing and entreating them with many tears. Although attacked again and again by the mob, subjected to insult and abuse by every means they could employ, he patiently bore it all, and continued with untiring zeal to push the gospel work and guard the interest of the churches yet young in the faith. Working with his own hands, in weariness and painfulness, enfeebled by disease, and at times depressed in spirit, he steadfastly pursued his work. His deepest anguish was caused by hearing of apostasy from the Church; and as he had opportunity, he wrote to the churches, giving reproof, counsel, admonition, and encouragement. Many a sleepless night was spent in prayer and earnest thought as he learned of the new and varied ways employed to counteract his work. Amid the constant storm of opposition, the clamor of enemies, and the desertion of friends, the intrepid apostle at times almost lost heart. But he looked back to Calvary, and with new ardor pressed on to spread the knowledge of the Crucified.
The servants of Christ have ever been greatly hindered in their labors by the errors which have from time to time corrupted the Church. Paul had to accommodate himself to the different classes whom he met, and with whom he had to contend. He encountered, among others, a class who claimed that the moral law had been made void, with the precepts of the ceremonial system. He magnified the moral law, without making light of the conscientious scruples of those who were weak in the faith, or displaying his superior knowledge, but with true sympathy and love led them to nobler and more elevated views. When it was necessary, the apostle sought, in the most decided and impressive manner, to correct the false and dangerous ideas and practices which were prevailing in the churches. He was watchful for souls as one who must give an account to God. With great clearness he presented the doctrine of justification by faith. The great truth of justification by faith has stood through all the ages as a mighty beacon to guide the repentant sinner into the way of life.
In almost every church there were some members who were Jews by birth. To these the Judaizing teachers found ready access, and many of them were persuaded to return to the observance of the ceremonial law as essential to salvation. Paul declares to disaffected brethren at Galatia, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” In the Galatian churches, open, unmasked error was supplanting the faith of the gospel. Christ, the true foundation, was virtually renounced for the obsolete ceremonies of Judaism. The teachers who had thus led the Galatian churches into error were hypocritical, unregenerate men, unholy in heart and corrupt in life. Their religion consisted in a round of ceremonies, by the performance of which they expected to receive the favor of God. They had no relish for a religion that taught that “except a man be born again he cannot see the kingdom of God.”
As before stated, Paul had been to Jerusalem to meet in council the elders, to settle this very question which now so agitated the churches of Galatia, and had the concurrent opinion of the council that the churches were free from the ceremonial law. At the council Paul’s divine commission had been recognized, and he had been received as a fellow laborer, and given an equal position with themselves. The glory of the gospel as preached by the apostle was the releasing of the Jews from their distinctive observances, and the admitting of the Gentiles to equal privileges as children of Abraham. Both at Corinth and Galatia old customs and ceremonies had been laid upon the people, by which they were held in bondage, and the work of the gospel had been largely hindered by their thus maintaining the middle wall of partition between Jews and Gentiles. Even the elders of the churches had become more or less prejudiced against the apostle. Paul longed to be in harmony with them, but they, by their cowardice, only widened the breach.
The disciples themselves yet cherished a regard for the ceremonial law. They were ready to make concessions, hoping to gain others by so doing. Paul felt that if, by any lawful concession on his part, he could win them, well and good. But he was not authorized by God to concede so much as they asked. His advisers were not infallible, though some of these men wrote under the inspiration of the Spirit of God; yet when not under its direct influence, they sometimes erred. At Jerusalem and at Antioch Paul had defended Christianity against the narrow restrictions of Judaism. He had preached the gospel to the pagans of Lycaonia, to the fanatics of Galatia, to the colonists of Macedonia, the frivolous art worshipers of Athens, to the pleasure-loving merchants of Corinth, to the half-barbarous nations of Dalmatia, to the islanders of Crete, and to slaves, soldiers, and men of rank and station in the multitudes at Rome. Now he was doing his last work.
Reformatory action is always attended with loss, sacrifice, and peril. Paul had had a great experience in it all, yet we find him glorying in the same. Although able to rejoice in adversity, the apostle yearned for sympathy and companionship. The desire for love and sympathy was implanted in the heart by God himself. Christ, while suffering His hour of agony in Gethsemane, while bearing the guilt of sinful men, longed for the sympathy of His disciples. Paul was bound to his fellow disciples by a tie stronger than that of Christian brotherhood, but he must go before Nero, with a prospect of certain death.
During that trying hour not a Christian of Rome stood by him. The aged prisoner, without money, without friends or counsel, just from a loathsome dungeon, is tried for his life. Paul and Nero stand face to face. A vast multitude stand waiting. Again the apostle has an opportunity to lift up the banner of Christ. Paul gazes upon the throng before him, Jews, Greeks, Romans, and strangers from many lands, but he sees only Jesus the Saviour of the world. Earnestly he points the people to the great Sacrifice. Thus he pleads calmly, his countenance all aglow with light. Nero quakes. The light of heaven appears to the sin-polluted chambers of his soul. He is afraid of God’s apostle, and dares not pass sentence. His blood-thirsty spirit is for a moment restrained. For a momentheaven is opened to him, but for only a moment. After a short but wretched existence, Nero died, rushing hither and thither, beating his forehead, and crying, “I am lost, I am lost.”
From the judgment hall of Caesar, Paul returned to his prison house. A work had begun that day which would increase and prosper, and which the emperor of Rome, with all his pomp and power, would seek in vain to destroy or hinder. Sitting day by day in his dreary cell, the aged apostle thinks of his son Timothy, and addresses him in several epistles. In the second we find his charge to the young preacher and his memorable and dying declaration.
The emperor’s malice against Paul was heightened by the fact that members of the imperial household and also other persons of distinction had been converted to Christianity. As Paul was led to the place of execution, his manner and words were such that the hardened soldiers listened with amazement. The apostle was looking into the great beyond, not with dread or uncertainty, but with joyful hope and longing expectation.
As he stood at the place of martyrdom, he saw not the gleaming sword of the executioner, or the green earth so soon to receive his blood; he looked up through the calm blue heaven of that summer day to the throne of the Eternal. In his dying testimony, preserved by Inspiration, like a trumpet peal we still hear his note of victory as he cries, “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing.”

S. O. JAMES

By S. O. James

MANY would willingly let the “old man” die, if his death could only be painless.

S. O. JAMES

THE TWO SAULS.

By H. A. St. John

ELDER H. A. ST. JOHN.
The first was Saul of Gibeah. The second was Saul of Tarsus.
The first lived in century ten B. C. The second lived in century one A. D.
The first was of the tribe of Benjamin. The second was of the tribe of Benjamin.
The first was a physical giant. The second was a moral giant.
The first was anointed by the prophet Samuel. The second was anointed by the prophet Jesus.
The first was anointed with the holy oil. The second was anointed with the Holy Ghost.
The first was changed when hunting animals. The second was changed when hunting Christians.
The first was converted on the road to Gibeah. The second was converted on the road to Damascus.
The first hid for a time in the stuff. The second hid for a time in Arabia.
The first was called to a high position in the kingdom of Israel. The second was called to a high position in the kingdom of grace.
The first had the care of all Israel. The second had the care of all the churches.
The first magnified himself. The second magnified his office.
The first was a valiant soldier in Israel. The second was a valiant soldier of Christ.
The first fought with carnal weapons. The second fought with spiritual weapons.
The first gave up the good fight and went to the bad. The second gave up a bad fight and went to the good.
The first had a thorn in his soul. The second had a thorn in his flesh.
The first ran well for a season. The second ran well through life.
The first lost his faith in the conflict. The second kept his faith to the end.
The first let his body ruin him. The second kept his body under.
The first consulted evil spirits. The second cast out evil spirits.
The first was beheaded at Gilboa. The second was beheaded at Rome.
The first finished his course with sadness. The second finished his course with gladness.
The first laid off his crown all gory. The second laid up a crown in glory.
The first will wear his crown nevermore. The second will wear his crown evermore.
Like the first use not your probation; the second is worthy of imitation.

CHARITY ENVIETH NOT.

By Mrs. L. D. Avery-Stuttle

MRS. L. D. AVERY-STUTTLE.
Somebody remarked, the other day, that Jack Brown’s wife had unexpectedly fallen heir to a large inheritance. The day had not passed before I heard quite a number of times the selfish exclamation: “It’s queer I never could be lucky!”
Well, perhaps this remark sounded a trifle better than to have said: “I only wish it could have been me instead of Mrs. Brown!”
Of course it would never do to say that, especially when one can make a commonplace remark—one that everybody else makes use of—which means exactly the same.
The good Book cautions us to follow after charity, and then assures us that “charity envieth not.” Envy is the twin sister of selfishness; and they look and act so much alike you can hardly tell the difference—indeed, wherever you find one, you will always find the other.
Some people never can bear to hear another praised. They can endure hearing the sharp tongue of censure or criticism—or even the cruel tongue of slander—as it berates “the other fellow,” without a protest. But venture to give a word of honest, heartfelt, appreciation to a neighbor or acquaintance, and O, how quickly somebody’s unregenerate heart rises up!
“Neighbor A’s little daughter is making fine progress with her music.”
“Well, who couldn’t, with the chance she has? My daughter has twice the talent.”
“Mr. B’s wheat crop is looking the best of any I have seen.”
“So would mine look well, too, if it hadn’t been so dry. I never could be lucky.”
You feel like asking if it wasn’t just as dry weather over at neighbor B’s as it was anywhere, but you wisely decide not to arouse ill-temper.
The people of God have had to contend with this miserable spirit of envy in all ages of the world.
One day Goliath defied the armies of Israel. David, the young stripling fresh from the sheep-cots of Bethlehem-Judah, being zealous for the honor of Jehovah, asked how it was that this boastful blasphemy was permitted.
Eliab was older than David, and we have a plain intimation that he was a magnificent-looking specimen of manhood, which in all probability Eliab knew. He and his two brothers next him in age and dignity were brave soldiers in the king’s army. David was nothing but a boy, anyway: what was he asking questions about this giant for? Eliab’s jealousy and envy were stirred at once. He remembered well how his rosy-cheeked brother had killed a fierce lion at one time, and a savage bear at another. He envied David’s God-given strength: But this was not all. Not long before that, Eliab’s expectations had been aroused by the visit of Samuel, who came with his horn of holy anointing oil, and called for the sons of Jesse. O how straight Eliab walked, and how high he held his head, when he was called to pass before the prophet! If his comeliness made such an impression upon the godly old seer, we may be sure Eliab was not unconscious of it.
But I can almost see his head droop on his massive shoulders, and his bearded lip quiver with disappointed ambition, as he was bidden to “pass on.” Finally young David was sent for,—the killer of the bear,—the slayer of the lion. Ah! he is the one. “Arise, anoint him: for this is he.” I can see the ruddy cheek of the youth of Bethlehem-Judah grow still ruddier, as the oil of anointing is poured upon his head, “in the midst of his brethren.”
The fire of envy glows in Eliab’s eyes. He cannot forgive his brother for being chosen Israel’s king, instead of himself. And so, never dreaming that his hateful, spiteful words would be traced by the pen of inspiration, and the story of his silly envy be read by the millions of every age, he forgets his dignity as a soldier, and sneeringly asks his young brother: “Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness?” He would not even give him the credit of being the keeper of a large flock—“those FEW sheep!”—capable of caring for only a few lambs away off in the wilderness! What are you doing here? I know your pride, and the naughtiness of your heart. You feel very grand because you were lucky enough to trap those wild animals, and because Samuel poured a few drops of oil on your head! What does that signify! You are hoping to get a little more notice!
O Eliab, Eliab! Shame on thine envy! What must have been the bitterness of thy heart when this hated brother stands—a mighty hero—over the fallen body of the enemy of Israel!
But we can never know how his brother’s cruel envy and heartless words spoiled the joy of victory for the young hero in his hour of triumph—victory which the God of Israel had seen fit to give him.
Then, that song of the women! that was a very trying thing for Saul. He was glad the shepherd boy had killed the dreaded giant, if people would only keep still about it. What was the use of telling anybody who did it? He was rejoiced that the enemies of Israel had fled in dismay, but, ah me! “they have ascribed unto David ten thousands, and to me they have ascribed but thousands!” So the king was his enemy, and eyed him from that day.
The Sauls and the Eliabs are not all dead yet. The Lord anoints one to do a certain thing, another to do something of an entirely different nature. Shall the first say of the second, “Thou art not anointed; with whom hast thou left those few sheep? I can slay the giant as well as thou”?
The spirit of envy is the spirit which caused war in heaven, and it will cause the same on earth. It is as old as Lucifer, but age brings it no honor.
“Laugh, and the world laughs with you; Weep, and you weep alone,” is only partially true. It is easier for the carnal heart to “weep with them that weep,” than to “rejoice with them that do rejoice.” What would we think of one so hard hearted as to refuse sympathy in time of sorrow? But the one command is no more obligatory than the other. Talmage says there is no crime so hard for our friends to forgive us, as the crime of success. Those who have had only a little measure of it, can testify to the truthfulness of the expression.
Shall we kill forever this wicked spirit of envy? Shall we cease to indulge it in ever so small a degree? Shall we as soldiers of Jesus Christ remember that though we give our body to be burned and have not charity, it profiteth nothing—and that “charity envieth not”?
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