Review and Herald, Vol. 77, No. 23. (6/5/1900)

Review and Herald

Jun 5, 1900

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 5, 1900

CO-WORKERS WITH CHRIST.

By Ellen G. White

MRS. E. G. WHITE.

WHEN the disciples were disputing as to which should be greatest in the kingdom of heaven, Christ called a little child to him, and set him in the midst of them, and said, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.” And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh! . . . Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father.”

The human agent is a savor of life unto life, or he is a savor of death unto death. He either draws with Christ, or he draws away from Christ. Co-workers with Christ will manifest no harshness, no self-sufficiency. These elements must be purified from the soul, and the gentleness of Christ take possession. Never should unkindness be shown to any soul, for by the grace of God that soul may become an heir of God, a joint heir with Christ. Bruise not the hearts of Christ’s purchased ones; for in so doing you bruise the heart of Christ.

A soul hurt is often a soul destroyed. Let those who have light and privileges remember that their very position of trust makes them responsible for souls. They will have to meet again around the great white throne the souls whom they have driven from Christ, bruised and wounded to death.

“Wherefore lift up the hands which hang down, and the feeble knees,” the apostle writes; “and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled.” That is, Let not your coldness, your unkindness, turn souls from the path that leads to Christ. There are souls who need your words of encouragement, and these can not be helped by your unfeeling decisions, and words and looks of contempt.

Christ calls men to unity, to bind themselves together in the bands of Christian fellowship. Those who have named the name of Christ he calls to cease their criticism, and bind up with one another and with God. If God’s people will work intelligently and harmoniously, he will work with them and through them. But if they spend time and energy in a strife for the supremacy, God will leave them in their weakness; for he will not work with unconsecrated elements. The word of God demands that we be one with Christ, as he is one with the Father, that, Christ says, “ye may be the children of your Father which is in heaven.”

The Redeemer did not shun man as man is inclined to shun his fellow men. When God condemned the guilty sinner because he was deserving of condemnation, the Majesty of heaven came near in all the fullness of the Godhead. He looked upon the world in its fallen, corrupted state, and his heart of love was burdened because of the woe of his human creatures. He looked for the central power of all evil, and he beheld the great apostate, the fallen angel who had been expelled from the heavenly courts, and who had assumed the power and throne of God upon the earth. The Son of God read all the purpose of Satan to eclipse God from the view of man. And he knew that by paying the ransom he could end the reign of the enemy, and vindicate the justice of God. Therefore he clothed his divinity with humanity. He stooped to this fallen world that he might restore in man the divine image.

As his prophetic eye saw the results of his sacrifice, Christ exclaimed, “Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.” In the place where Satan has his seat, there will I set my cross. I will stand at the head of humanity. Through my merits man shall stand on vantage-ground. I will be the great center to draw all men to God. As under the rule of Satan evil influences have conspired for the ruin of man, so under my rule the influence of my servants shall form a power to restore. The legions of hell will combine with the prince of darkness to oppose the laws of the kingdom of Christ; but to every man I will give his work, and with his work I will give power to win souls to God. Every human being who will receive and believe in me I will use in winning back the world to God.

The redemption of man means unity with Jesus Christ. The Saviour pledged himself to recover the principles of human dependence upon a plan that could save and reform man. He would make man a laborer together with God. By the sacrifice of himself he would enable every human being to be one with his fellow men and with God. All the elements of the human character he would make sanctified instruments to carry out the Lord’s great plan to rescue souls from the snares of the enemy that they might behold the Lamb of God, which taketh away the sin of the world.

This plan unites the believers to God as one man. One rule of life is the principle of action. A chain of mutual dependence, made fast to the throne of God, passes round every blood-bought soul. “O the depth of the riches both of the wisdom and knowledge of God!” In the divine economy God has made provision that man may be a partaker of the divine nature, having escaped the corruption that is in the world through lust. Reformative influences destroy the desire to do evil; the holy agencies of heaven sanctify the soul and choose the human agent to do service for God. It is the work of God to expel evil from the soul by connecting humanity with divinity. All difference and disunion are destroyed by a union with the great Center. God’s people are made one with Christ, and the Father loves them as he loves his own Son.

Man stands in need of just such a firm, abiding life-principle, a principle which will connect him with God, and through God with his fellow man. And God stands in need of just such workers,—men and women who are pure in spirit, compassionate, humble, men and women who are one with Christ as he is one with the Father. Christ prayed to the

Father: “The glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, . . . that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them.” When God’s people work together harmoniously and intelligently, Christ’s request to the Father for them will be fulfilled.

“HE KNOWETH.”

By W. Wetton Cox

“He knoweth.”— As God all knowing—yet as man! And knowing this, tried heart, fret not Nor be sad; Each step in sunshine or in shade, His eye foresees, his hand directs; So be glad.

“He reigneth”— Whatever is—all life’s details, Designed or else permitted are, By his will; Each circumstance, however small, His purpose veils, who marks thy “way,” So be still.

“He ruleth”— Yea, so overrules that all things, Made obedient, work together His behest; Love’s purpose wrought, thy trials cease, The gold refined the furnace leaves, So just rest.

“He sitteth”— Blest word, with twofold meaning fraught, His work for thee is done—in thee Still goes on; His peace, his power, both thine; until The “way” made perfect, ends in heaven, Then the crown.

—W. Wetton Cox.

AN EXCELLENT SPIRIT.

By H. E. S. Hopkins

H. E. S. HOPKINS.

(Battle Creek, Mich.)

When Daniel and his companions were brought in before King Nebuchadnezzar, there were found none like them. In all matters of wisdom and understanding they were ten times better than all the magicians and astrologers that were in all his realm. Why were these chosen in preference to the philosophers in Babylon? Those wise men were influential, learned, and of a cultivated class, and professed to interpret visions and dreams.

Why was Daniel hereafter made ruler over the whole province of Babylon, and chief of the governors over all the wise men of that great Babylon? Why was he chosen the first of three presidents over one hundred and twenty princes during the reign of King Darius?

Read the answers to these queries in Dan. 6:3: “Because an excellent spirit was in him.”

When the king approached the den where Daniel spent the night among the hungry and ravenous beasts, did Daniel reproach his king for yielding to his persecutors, who were envious because Daniel was preferred before them? Read his reply to the king’s first salutation: “O king, live forever.” Truly, is not this an excellent spirit—the spirit of the Master, that enabled him to render this tribute to the king of Babylon?

The Most High could read the hearts of all these men. He knew whom he could trust with that which concerned the well-being of his people, and the advancement of his cause. He knew that Daniel’s highest aim was to honor him, instead of exerting all his powers to secure the highest position in an earthly kingdom.

Thus, we see he was rewarded for his uprightness, honesty, faithfulness, and his regard for the requirements of the King of heaven. In realizing his constant need of strength from heaven that he might not be overcome through pride and self-exaltation on account of honors and gifts bestowed upon him, he was often found in prayer, and through reverence and humility he retained an “excellent spirit” throughout the period in which he rendered service to these earthly kings.

How many among us stand in such a position to-day? How many cherish the spirit of our Saviour for our fellow men, down deep in our hearts, returning good for evil to those who say hard things against us? How many in families possess this “excellent spirit,” that they can continually manifest respect and love for one another, never uttering harsh and unkind words because of some trifling matter, always greeting each member with a pleasant smile.

As members of the royal family in Daniel’s place, when he passed through the den of lions unharmed, would we, with him, be ready to say, “O king, live forever”? If not, let us make haste to secure this excellent spirit at once: let each heart be full of love, overflowing toward those in our homes, toward our brethren and sisters in the faith, and our fellow men everywhere, else we shall not be ready for the conflict.

THE DAY OF PREPARATION.

By H. E. Fairchild

H. E. FAIRCHILD.

(Chatham, England.)

CHATHAM is a naval arsenal town in the county of Kent, England, about thirty miles east and southeast of London. From eight to ten thousand men are constantly employed building war ships. Some of the largest war ships afloat are built in the dockyards here, and the men, as a rule, who build the ships, are more or less filled with the same fighting spirit as those who compose the crews.

The fact is no longer kept from all the people who care to know, that the world is not getting ready for the “good time coming,” but is with feverish haste getting ready only for war. The editor of the London Daily Mail says: “If we [England] are to face the growing danger of European complications, we must be prepared. And being prepared means, first and foremost, that our navy must be ready for action. The naval reserve should be called out, and twenty thousand volunteers for the fleet demanded. Our reserve fleet should without the slightest delay be put into commission, a large force of cruisers mobilized, and all the destroyers fitted for sea.”

After saying that all shipbuilding “in England for foreign powers” should be pre-empted,” he says, “push forward night and day the battle ships and cruisers completing in our yards for the navy.”

Notwithstanding that England is “mistress of the seas,” she knows the emergency is great, and “looks to the war office and the admiralty to rise to it.” The fighting element of Europe is not dreaming of “peace on earth,” but the people of God have it, and are telling those who have it not how to get it.

Over sixteen thousand copies of Present Truth circulated weekly in England, from door to door, by consecrated men and women, is a mighty army, but how different from the army of fighting men! “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.” The preaching of the cross makes foolish the wisdom of this world. The world by wisdom knows nothing of God. Without a knowledge of God in Christ no man can be saved, so that the message of the third angel is to make known the true God as revealed in Christ, and will make ready a glorious church to meet our God, who will save us.

The people are fast losing sight of God in Christ. “No man cometh unto the Father, but by me.” Christ in us, the hope of glory, will reveal him who is, and we are not. Surely the “controversy between Christ and Satan” is, Who is to be seen, Christ or Satan, in man. “No power but of God!” “Christ the power of God” “in us,”—and yet the victory not ours?—Why, of course the victory is ours, “through our Lord Jesus Christ.” “Greater is he that is in you, than he that is in the world.” Great is the darkness, but greater the light that is risen upon us. Praise God!

LIFE'S ALIMENT.

By Rosalie E. Jones

“The bread of life is love,” and since we must Have love or our souls perish, let us pray That if we may not feast, yet still a crust From the rich loaf be ours from day to day.

“The salt of life is work,” and so we toil Patiently on, with hand and heart and brain, Sometimes with tears beside the midnight oil, Remembering we can wrestle, if not reign.

“The water of life is faith,” and while it springs, Limpid and clear, in fructifying streams, Hallowing our love and toil, such blessings brings As make life the Utopia of our dreams.

“The sweetness of life is poetry,” and we bend Our souls in worship, and with spirit kiss Drink in the sublime verities which lend This little, finite life so much of bliss. — Rosalie E. Jones.

PEN PICTURES.

By William P. Pearce

WILLIAM P. PEARCE.

“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” 2 Cor. 7:10. There was a young woman of delicate health, but with a strong faith in Jesus. When dying, she looked up and said, “Come, Lord Jesus, come quickly.” The day of the funeral arrived. The writer had preached the sermon, and was at the door leading the procession to the hearse, when orders were given to stop. A young man, leaning on the arm of his mother, came through the gate, the casket was carried back to the parlor, and the door was shut. Then sobs and moans issued from that room. Again the parlor door opened, the procession was formed, and slowly it wended its way to the cemetery. At the grave this young man leaned on his mother’s shoulder and wept bitterly. No one spoke to him, and no one cared to sympathize with him.

I soon learned the story. He was the young woman’s lover. Some time previously he had gone west, had proved faithless to his promises, neglected to correspond with his dying friend, and when telegraphed for, showed his contempt by delay. At last a mother’s appeal brought him. But it was too late. The young woman had taken her departure, and this wretch wept and sobbed. He evinced sorrow, but of what kind I can not say.

How true of many who hear the story of the sacrificial love of our dear Saviour! They are sorry for their sins, and would follow him closely; but observation proves that it is only the minority who follow him to the end. Why?—Because of the difference in the sorrow.

“Godly sorrow” is an inward, moral force, which, by the aid of the Holy Spirit, produces a real transformation of life and conduct. It is a scourge, but there is healing in its stripes. It has a bitter taste, but there comes sweetness from the bitterness. It is a crown of thorns that lacerates the brow, but it becomes a wreath of light and glory to the person wearing it. It goes beyond tears, moans, and penances; it brings forth “fruits meet for repentance.”

Worldly sorrow is that created by ourselves, when, because of suffering, loss of money or friend, we feel badly.

With the former, as the Revised Version reads, it is “a repentance which brings no regret.” While “the sorrow of the world,” as in the case of Saul, Ahithophel, and Judas, “worketh death”—the death of all deaths, the darkest which leads into “the blind cave of eternal night.”

Look well to your sorrow. See that it is the right kind, not like that of Pharaoh, “e’en in penance planning sins anew,” but like that of which Alford sang:—

“Thou canst not tell How rich a dowry sorrow gives the soul, How firm a faith and eagle-sight of God.”

ROME IN THE BOOK OF DANIEL.

By Alonzo T. Jones

A. T. JONES.

(Continued.)

In 2 Peter 1:16–19, where the apostle is recalling the fact that they saw the kingdom and glory of God in the transfiguration of Jesus on the mount, of which they were eye-witnesses, you remember these words: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts,” as well as everywhere else. The object of prophecy, then, is to give light in the dark.

You know, likewise, that it is written that “darkness shall cover the earth, and gross darkness the people;” and that is the time of the world in which we are now living. You know also of that expression in Ephesians 6, touching “the rulers of the darkness of this world.” Darkness does cover the earth, and gross darkness the people, but God has caused his light to shine in this darkness. And the light that particularly shines in the darkness of this world, to give light to those who are in the darkness, is “prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.”

You know also: you have found in your lessons, over and over, that the prophecies of the book of Daniel are written especially for the last days. He who revealeth secrets maketh known “what shall be in the latter days.” “It shall be for many days.” “At the time of the end shall be the vision.” “Shut up the words, and seal the book, even to the time of the end.” Then, the book of Daniel, being prophecy written especially for the time of the end, and the prophecy being as a light shining in a dark place; in that, it is the prophecy that is particularly to give light in the time of the end. But the book of Daniel, I repeat, discusses principally only two great powers—Babylon and Rome.

The history of Babylon of old—that of Rome of old—has instruction in it—through the book of Daniel—that must be, and will be, light to the people who are living in the time of the end, and who are in, and surrounded with, the darkness of this world. We know that in one phase of Rome, it is particularly a prophecy of these times, and that is in the characteristic of the little horn—the union of Church and State, the changing of God’s law, the persecuting of God’s people, etc. All this is spoken of in the last times, and we have studied that particularly all these years.

Eight years ago, only a little later than this, I spoke from this pulpit one Sabbath, on the fulfillment of the prophecy concerning the likeness of Rome in our day in the uniting of religion and the State in the United States government. We ourselves have seen this done, in spite of the Constitution, in spite of all principle, in the declaring this to be “a Christian nation;” and in the changing of the Sabbath of the Lord to Sunday. This was done when in Congress the fourth commandment was read as expressing the reasons for the pending legislation, and then was so interpreted that “the first day of the week, commonly called Sunday,” must be the Sabbath that is meant in the fourth commandment, and shall be meant in the United States, so far as legislation goes, and the power of the United States shall go, to cause respect for it. In the study of that procedure we saw the very likeness of what had been before, when the Church, in the fourth century, united itself with the Roman State, and exalted Sunday in the place of the Sabbath of the Lord, and put under a curse all who presumed to work on Sunday, and who did not work on the Sabbath. I need not further review that.

But there is more to Rome than just that,—a good deal more. And all of it is to show us that, in this time in which we live, that which was Rome in its day is instruction to us in our day. What Rome did in the course of her going away from God, and leading the world away from God, is instruction to us in our day, when we see the like thing carried on, in the same way precisely, and for the same purpose precisely. As I have often said on this subject: Two things that are so much alike in the making, must be alike when they are made.

It will be impossible for any power on the earth more certainly to change the Sabbath, so far as any power can change it, than the United States government has done, in exact likeness of the papacy before it. It is a principle in governmental procedure, recognized as such in law, and so regarded in history, that for a subordinate government to re-enact, especially with changes, a law made by the supreme authority, for the government of the subordinate state, is “tantamount to a declaration of independence” on the part of the subordinate government. And any power, whatever it might be, however it might be organized, and wherever it might be on the earth, that would presume to take the law of God and incorporate it, in legislation, with changes, would in that, declare itself independent of God. The papacy did that when, by its working, the Sabbath was incorporated in legislation; and yet all that pertained to it was transferred to another day, thus incorporating the law of God in the legislation, with changes. That was the assertion of independence of the power of God. And when the United States government incorporated the fourth commandment of the law of God in its legislation, and then in its legislation deliberately changed the Sabbath of that commandment to Sunday, after the very example of the papacy, in that thing, this government asserted its independence of God, in the very likeness of the papacy.

In that respect we have things in this day exactly in the likeness of Rome. In that course the United States has followed and is following in the steps of Rome in her day.

But that later phase of Rome, which is symbolized by the “little horn” of Daniel 7, was produced by the union of Church and State—the union of the apostate Christian Church with the Roman State. And that is in the prophecy which was sealed up till the time of the end, then to shine forth, to be light to the people in the darkness of the time of the end.

What kind of State was it, with which this union of the church was made that caused that same power of Rome in Daniel 7, to take on a different form in the prophecy, and in the world?—The record says that it was “diverse from all kingdoms,”—“diverse from all that were before it;” and not only that, but “diverse from all.” Wherein was Rome diverse from all?—In that Rome was a republic, while all the others were kingdoms. When the Church, then, united with that State, it was a union of the Church with a republic,—or rather with that which had been a republic, but which had become an imperial power.

I need not follow that particular phase of this subject further just now. I did that a little later than this two years ago, when from this pulpit I called your attention to the course of Rome from the point at which she entered upon the stage of action in the prophecy. At that time you saw Rome, being a republic, reaching out beyond her own proper home territory, sending her navies and her armies across the seas, to fight the battles of struggling peoples who longed for liberty, to set them free—all, only for the love of humanity.

This I say was reviewed nearly two years ago; I do not need to follow that further just now. And this especially because there is now another phase of that history to which I must call your attention in this review. And, as in that study nearly two years ago, all I shall need to do will be to read to you the authentic, the indisputable, history of Rome. Indeed that is all that I shall do; because, if I did more, some might think that I was going out of the right way as a minister of the gospel, preaching in the pulpit. But it can not be out of the way for me, a minister of the gospel, a minister of the Word of God, in the pulpit, studying the prophecy of Daniel concerning Rome, to read the history of Rome, in the fulfillment of the prophecy. That never can be out of place in the pulpit.

Here is a book that I bought twenty-one years ago. So nobody can say that it was made up for the occasion. It is a sketch of Cæsar and his times, and the Roman State in the time of Cæsar. I shall read only a few sentences, that you may see what Rome was in her day. A few sentences, plainly read and understood, will be enough to demand of all that we seriously ask ourselves whether there is not something in it that is suggestive in connection with what is occurring now, before the eyes of all people.

Thus I read—

To the student of political history and to the English student above all others, the conversion of the Roman republic into a military empire commands a peculiar interest. Notwithstanding many differences, the English and the Romans essentially resemble one another. The early Romans possessed the faculty of self-government beyond any people of whom we have historical knowledge, with the one exception of ourselves. In virtue of their temporal freedom, they became the most powerful nation in the known world; and their liberties perished only when Rome became the mistress of conquered races, to whom she was unable or unwilling to extend her privileges.

Rome’s liberty perished, the Roman republic failed, only when she became the mistress of conquered races, to whom she was unwilling to extend the privileges of the Roman republic and of Roman law. Because she was not “unable.” She was able to do it: she COULD have done it, but she was UNWILLING to do it. And when a thing is refused because of unwillingness only, then that is INTENDED so to be. But why was it that Rome was unwilling to extend the privileges of the Roman government, the Roman Constitution, the Roman law, the Roman Republic, to these conquered peoples?—Only because in Rome’s estimation they were incapable of governing themselves. That is all. And, being “unfit for self-government,” it was not meet that they should be placed upon an equality with Romans, and to come up to the capital and legislate for US.

The next sentence:—

If there be one lesson which history clearly teaches, it is this: that free nations can not govern subject provinces.

That is where Rome failed; and Rome is in the prophecy. And the course of the Roman republic is portrayed in the prophecy as a light to shine in the darkness, in “the time of the end,” to give us light by which we may walk. The Roman Republic—a government of the people—failed, and became a one-man power, the greatest civil despotism ever known. And when the religious power—the apostate church—seized that one-man civil power, and turned it to a one-man religious power, it became the greatest despotism of any kind that ever existed. It was then the “man of sin,” “the mystery of iniquity,” “the Beast.” And the repetition of that history will be a reproduction of the greatest despotism that the world has ever seen.

And, if there is to be no repetition of that history, then why is that history put into the prophecy and closed up and sealed till “the time of the end,” and then opened, to shine there as a light to the people in the time of the end? By that very fact it is settled beyond all reasonable question that, in “the time of the end,” that history will be so nearly repeated that the people living at that time will need this prophecy, and what is in it, as a light, to save them from ruin like that which came upon Rome, in the way that she went.

(To be concluded.)

CONTINUE TO SEEK THE LORD.

By J. Wolfgarten

J. WOLFGARTEN. (Milwaukee, Wis.)

“And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. . . . And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” Acts 2:1-4. “This is written for our admonition, upon whom the ends of the world are come.” Mark, they were all with one accord. They did not differ in any opinion or teachings, because they gave up self. There was a sweet union among them after confessions were made. Every one said to his brother, “Be of good courage.” A tender love for one another seemed to prevail. Their humble prayers sounded like sweet music to Jesus, and he manifested himself in a most precious manner. They now fully understood the promise the Saviour made: “And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.”

Christ himself is now continually praying for this “another Comforter” to come to us. Should not we, while expecting the soon coming of the Son of God, “pray without ceasing” for the outpouring of the Holy Spirit? Then let us empty ourselves, and crucify the flesh daily, that the Holy Spirit may come into our hearts in his fullness. The results will be the same as in the days of the apostles.

Every Seventh-day Adventist home should be a house of God. The presence of his Spirit should be recognized by everyone, because our texts say that the house in which they were sitting was filled first, before any of the apostles were filled.

Not only our words but our actions will correspond to our faith, and the blessings of God will come upon us even in a greater measure. “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive.)” Truly our kind Father is anxiously waiting upon his people that they may be ready to be endued with power “from on high.” This power is nothing else than the Spirit of God. Isa. 32:15. And the Spirit is life. “For thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live.” Amos 5:4. But just as surely as we shall live, if we seek him, so surely shall we die if we shall not seek him. 2 Chron. 15:13.

Brethren, “Let us search and try our ways, and turn again to the Lord.” He is willing to forgive us all our shortcomings. Let us more fully trust in him who has already gone before us to prepare the way. Half-hearted service will not be accepted of the Lord. In these last days we must take unto ourselves the whole armor of God, that we may be able to withstand in the evil day. Phil. 6:13. Some of the ancient kings served the Lord, and did “that which was right in the sight of the Lord, but not with a perfect heart.” If only one of the disciples was in such a condition the Holy Spirit could not have come upon them, because only in union there is strength.

When David prepared a place and pitched a tent for the ark of God, he selected men to bring it from Kirjath-jearim, “and said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the Lord God of Israel unto the place that I have prepared for it.” 1 Chronicles 15. The thirteenth chapter tells us that Uzza put his hand to the ark, in consequence of which he died. He transgressed a commandment of God. It was a half-hearted service, which God could not accept. The second time David emphasized the necessity of being sanctified and referring to the first event, he says in 1 Chron. 15:13, “For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order.”

What is your service like?

DEFINING THE TEMPLE.

By S. S. Craw

S. S. CRAW. (Sadorus, Ill.)

According to John 16:8 the office of the Holy Spirit is to reprove, or convince, the world of sin, etc. John 3:18 says: “He that believeth on him is not condemned; but he that believeth not is condemned already.” Then, in the light of these two texts, it is presumption on our part to try to convince or reprove anyone for not accepting the Word, or to condemn; for he is condemned already. “In the beginning was the Word, and the Word was with God, and the Word was God.” The Spirit and the Word agree. The Word by the Spirit says: Our bodies are the “temple of the Holy Ghost,” and that, “if any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”

By a little study and investigation we may easily ascertain some of the most common ways in which the temple of God, the body, is defiled. By the use of anything that is harmful to the body, we are defiling the temple of God.

But, says one, How may we defile the temple by eating a rich, juicy beefsteak or a piece of fried ham?—In more ways than one; for while there is food in the steak, there is also poison, and the body was never intended to be the receptacle of poisons in any shape or form.

But how about the ham?—Well, let us read what the Word by the Spirit says: “And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcass.” “For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.”

Since the nature of the swine is that of a scavenger, eating anything in the way of offal, it was never intended that our bodies should be defiled with such a loathsome creature, and the same Word by the Spirit says: “For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. . . . They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together.”

In conversation with a man, the writer was once asked: “Why do you condemn swine’s flesh, and yet eat beef?”

I replied, “But I don’t eat beef.”

“Nor pork?”

“No.”

“Nor chicken?”

“No.”

“Well, you never can convince me that it is wrong to eat ham.”

Neither will I try to convince anyone. I will let the Word by the Spirit do that. If it fails, the responsibility rests with the one who rejects it.

ONLY A MINUTE’S WORK.

An itinerant minister, says an exchange, some years ago, was passing through a prison crowded with convicts showing every phase of ignorance and brutality.

One gigantic fellow crouched alone in a corner, his feet chained to a ball. There was an unhealed wound on his face, where he had been shot while trying to escape. The sight of the dumb, gaunt figure touched the visitor’s sympathy.

“How long has he to serve?” he asked.

“For life.”

“Has he anybody outside to look after him—wife or child?”

“How should I know? Nobody has ever noticed him all the time he has been there.”

“May I speak to him?”

“Yes; but only for a minute.”

The minister hesitated. What could he say in one minute? He touched the man’s torn cheek. “I am sorry,” he said. “I wish I could help you.”

The convict looked keenly at him, and he nodded to indicate that he believed in the sympathy expressed.

“I am going away, and shall never see you again perhaps; but you have a Friend who will stay here with you.”

The small, keen eyes were upon him; the prisoner dragged himself up, waiting and eager.

“Have you heard of Jesus?”

“Yes.”

“He is your Friend. If you are good and true, and will pray to God to help you, I am sure he will care for you.”

“Come, sir!” called the keeper. “Time’s up.”

The clergyman turned sorrowfully away. The prisoner crawled after him, and, catching his hand, held it in his own while he could. Tears were in the clergyman’s eyes.

Fourteen years passed. The convict was sent to work in the mines. The minister went down one day into a mine, and among the workmen saw a gigantic figure bent with hardship and age.

“Who is that?” he asked the keeper.

“A lifer and a steady fellow,—the best of the gang.”

Just then the “lifer” looked up. His figure straightened, for he had recognized the clergyman. His eyes shone.

“Do you know me?” he said. “Will He come soon? I’ve tried to be good.”

At a single word of sympathy the life had been transformed, the convict redeemed.

Continue reading: WALKING IN LIGHT