Earlier text: The Doctrine of a Trinity as Related to the AtonementThe Curse of India.
By Christian Statesman
SEVEN hundred thousand acres in India is devoted to the raising of opium. The natives were compelled at first by the Government of India to cultivate the poppy from which it is made, and the Government derives an immense revenue from it. The whole Eastern world is suffering terribly from this curse inflicted by the foremost nation on the earth. Not only the Eastern but the Western world is feeling the sad effects of the vice of opium-using. It is said that twenty thousand people in this country are the victims of the opium habit. From the last annual report of the Bureau of Statistics there were thirty thousand pounds more opium imported than in the previous year, and our Government receives more than half a million dollars duty on it, and we are all partners in this infernal revenue business.—Christian Statesman. What Other Virtue?
By W. N. Glenn
THE great revenue derived from the liquor traffic has been the prominent plea in its behalf, held up by its votaries to the admiration of the public. But it is a noticeable fact that, wherever possible, liquor-dealers dodge even the responsibility of license. In Sacramento, they headed a move to resist license altogether, and in Ventura County they refused to pay, and the District Attorney failed to make a case stand against them in court; it was set aside on account of some "irregularity" in the proceedings on the part of the prosecution. This failing on the part of District Attorneys, where the whisky interest is at stake, is remarkably prevalent in California. And such instances might be cited all over the country. And they insist upon vending the death-dealing beverages in Maine and Kansas, where the State Constitutions are against it, and not a dollar of revenue is derived from the contraband trade, excepting as penalty of violated law. Illicit distilleries, here and there throughout the commonwealth, are a source of much trouble and expense to the Government, instead of a source of revenue; and large quantities of the "goods" of recognized establishments escape the official gaugers, inspectors, and assessors. In fact the one good quality so much boasted of by whisky apologists has been forced upon the traffic at all times and in all places; the revenue has never been a voluntary contribution, anywhere, to the public welfare. The large sums of money expended in resistance of license, revenue tax, etc., and the persistent efforts to establish manufactories in hidden nooks and corners where official scrutiny may be evaded, are all against the virtuous revenue plea. And when the single redeeming feature of revenue is shorn from the traffic, the interesting question arises, What other virtue can be claimed for the business? There is nothing in sight but "personal liberty"—the principal upon which the Apaches and the train-robbers operate. The Way to Quit
By Union Signal
THE WAY TO QUIT.—A company of boys had contracted the habit of tobacco-using, greatly to their detriment, as all acknowledged. The habit became so strong that a few of the number resolved to try to “break off” by using a less quantity each day until the end was reached. Nobody succeeded. With one it was different. He did not try to quit, but quit at once, and so made an end of the matter. What he did individually, the nation would do if it were enlightened. It is impossible to stop the train of drunkenness by putting on the brakes of high license. The engine must be detached; there must be a dead halt by prohibition, and not an inefficient attempt to cripple and worry the business.—Union Signal. The Serpent of Strong Drink
Some time ago a party of sailors visited the Zoological Gardens. One of them, excited by the liquor he had taken, and as an act of bravado to startle his companions, took hold of a serpent. He held it up, having seized it in such a way that it could not sting him. As he held it, the snake, unobserved by him, coiled itself round his arm, and at length it got a firm grasp and wound tighter and tighter, so that he was unable to detach it. As the pressure of the snake increased, the danger grew, and at length the sailor was unable to maintain his hold on the head of the venomous reptile, and was compelled to loose it. What did the snake do then? It turned around and stung him, and he died. So it is with the appetite for strong drink. We can hold its influence in our own grasp for a little while, so that it shall be powerless; but afterwards "it biteth like a serpent and stingeth like an adder."—Ex. TOTAL abstinence is the only safe temperance. Moses Stands Corrected!
By Editor
IT is now conceded by almost all men of science (!) and many of the most eminent ministers, among whom Henry Ward Beecher stands pre-eminent, that Moses did not understand the matters of which he wrote in Genesis. No one need demur against our putting Beecher at the head of this class of theologians. He is only from five to ten years ahead of the rest in their march in this line of the New Theology. Indeed, ten years ago his stride toward infidelity did not seem to be so direct and certain as is theirs to-day. It was a remark of Pres. E. O. Haven that "imitators generally surpass their models in their errors," and with all the wildness, we may say the rank infidelity, of Beecher, he is still acceptable to the orthodox circles. His own denomination was quite averse to his withdrawing from the Association; and so prim an orthodox journal as the Christian at Work lauded him to the upper skies about the time of his withdrawal. Recently he was so gracious toward the Scriptures as to say the Bible is inspired, but he added that everybody is inspired! In this he is indorsed by all Spiritualists. People will hear anything if it does not come from the Bible. Perhaps we ought rather to say, if it seems to undermine the Bible. We have just enjoyed a rare opportunity of receiving instruction on the subject of the "Nature of Souls, and the Origin of Species." It is in a lecture delivered at the "Church of the New Spiritual Dispensation," in Brooklyn, N. Y., reported in the Banner of Light. Of his statements the lecturer says, "the evidence is so convincing that no scientist or other observer of nature will dare deny it;" and, "the only escape from the conclusion that our origin was the emanation of the animal body I have described, is in refusing to behold the evidence." He claims that the Esquimaux "are copies of the polar bear," from which they sprung; and "the sleepy and inclined eyes of the Chinaman unmistakably denote the features of the alligator." And here is a suggestion. The true method of stopping9the "influx of Chinese," is to cut off the supply,—to check the fountain. Let Dennis Kearny head a crusade against the alligators, and if possible destroy them totally. By this means the population of Chinadom, in time, might be greatly reduced! And this matter should not be delayed, for if the alligator race has given rise to such vast hordes of Mongols, in the past, it is only reasonable to suppose that by this time, in the process of development, all the alligators in the world must be on the verge of bursting forth into full-grown Chinamen! If this is not so, then what does development amount to, anyhow? He thinks—no, we mistake—he knows, and says so, that the Jews not only have the deserts of Arabia for their birth-place, but, "a copy of the camel’s nose is seen on the face of the Jew, and on the inhabitants of that region of country where the dromedary is the prevailing order of animals." Fortunately for his theory this is soon to be a matter of demonstration to us right here. Camels have been imported into Arizona, and are thriving and multiplying. Just as soon as they develop into a new race of Arizona Jews, all doubts of the correctness of the theory will vanish. We suggest that the Banner of Light keep a reporter in that field to send us the earliest intelligence of the coming change. As man came from animals, so animals came from vegetables, sometimes by growth and sometimes by decomposition! It would probably be highly amusing to our readers were we to copy a few paragraphs from the lecture. We will only gratify them, however, by giving the following morsel:— "The whale is the product of decomposing vegetable and animal substances washed up to the tropical shore of continents by the tides, and left in the caverns of such shores, or arms of the ocean, where they decomposed. These animals are shaped considerably like the great rolls of such stuff that would be washed into such places." The last few words indicate the direction of our thoughts of this and all development theories, "Such stuff!" And for such stuff people are turning away from their Bibles, and flippantly talking about the mistakes of Moses. How well is 2 Thess. 9-12 being fulfilled. And how many there are in this age to whom will apply Paul’s description of those of another age: "Professing themselves to be wise, they became fools." Rom. 1:22. IT has been the current theory of the Protestant churches of this century, that "The first day of the week is the Christian Sabbath." To this idea have the ministers clung with great pertinacity, and they have taught it with much assurance. And they have claimed that the bare mention of "the first day of the week" in the New Testament, was with the evident design of bestowing special honor upon that day, and of giving to it the place and title of the ancient Sabbath—the seventh day. Of course they were always hedged about with certain difficulties from which it was impossible for them to escape. These were, the entire absence of evidence that the Sabbath was ever changed; the absence of evidence that the first day of the week was, by divine authority, a sanctified day, or that it was ever set apart in any manner for observance; and the fatal absence of any requirement to observe it, and also the absence of evidence in the Scriptures that anybody ever observed or regarded it as a sacred day. These difficulties were of such a damaging nature that they could not have maintained their ground for a single week had it not been that popular feeling was on their side. True, it was sensibly felt by all who candidly considered the matter, that popular opinion is a poor substitute for divine warrant or Scripture proof in a case of religious doctrine or a Christian ordinance. But as "convenience" and "popularity," or what "everybody does," are strong arguments with the majority, they clung to their practice, paying little heed to the facts which were occasionally pressed upon them, that the blessed, sanctified, commanded Sabbath day—the only weekly Sabbath day of the Bible—is the seventh day. This "Sabbath of Jehovah," as the seventh-day Sabbath is always called in the Scriptures, has never been without witnesses to present its claims to the public. But the Seventh-day Baptists were a small denomination, and the great majority, in the spirit which too often characterizes great majorities, looked upon them with disdain, and generally refused to listen to the evidence which was offered to them. Grave Doctors of Divinity would so far unbend in their dignity as to smile derisively if any of their members expressed doubts as to the change of the Sabbath. And few were so brave as to meet that scornful smile a second time. In this manner, and by confident appeals to "Church History," the question was held in abeyance. But in the providence of God, as we believe, some of the "Second Adventists" had their attention called to a message in Rev. 14, to be given to the world immediately before the appearing of the Son of man to reap the harvest of the earth, which contains "the commandments of God and the faith of Jesus." Believing that the coming of the Lord was drawing near, some of them studied with earnest and prayerful interest the terms of this message. By comparing it with chapter 13, they saw that the reception of this message would be attended with persecution. But this did not deter them in their investigation. In the fear of God they pursued their researches, and came to the conclusion that none of "the commandments of God" would be likely to bring reproach and persecution upon those who believed and obeyed them, except the fourth, which commands the observance of the seventh day. They could readily see that the keeping of this would be unpopular. But they saw also that the evidence in its favor was clear and conclusive, with nothing but the merest inferences in favor of any other day. Fully believing that "the end of all things is at hand," they followed their convictions, and began to do and teach all the commandments of God in the law. See Matt. 5:17-19. Their faith in the near coming of the Lord, and in the soon ending of human probation, necessarily made them an earnest and aggressive people. Few in number, without denominational influence or means, they went far and near to sound the cry of warning. In private houses, in school-houses, and in groves they pressed the message upon the attention of the people. Having no meeting houses, they used tents, which had the double advantage of attracting all classes, and of being portable; they could be moved from place to place, and thus be the means of securing the hearing of a great many people. They saw that, according to Rev. 13, the persecution would be by the action of the Government, and they declared their firm belief that, in a very few years, the Sunday would be thrown into politics, and become the leading political question in the United States. It is not our purpose to examine this branch of the subject; but, only, to notice the conclusion at which they arrived as early as in 1845-6. For more than a score of years opposers ridiculed the idea that such would ever be the case. But we have already had the surest evidence that our study of the prophecy was not in vain. In this State, California, it has been made the question in one State election, and the most strenuous efforts are being made, by a large, influential, and growing party, to throw it into our national politics, that the Sunday may be enforced on all classes by the authority of the Constitution of the United States. For this we looked; this we expected; and for the expression of this expectation we were laughed to scorn by almost all classes, for almost all looked upon it as a fanatical delusion. What do they think now? But their efforts to enforce the Sunday, and to throw it into the politics of the nation, is producing an effect in one direction with which they are not well pleased. It is causing the people to inquire for the reasons of our faith, and to examine with interest the evidences which we have been and are presenting to the world, that the seventh day is the only Sabbath day of the Bible. And the truth is so well understood by the people at large that their inquiries can no more be turned away with a sneer; the inquirers can no more be silenced with a smile of derision. And the difficulties attending the question of the Sunday-sabbath, of which we have spoken, not only remain, but they are becoming more than ever troublesome to its advocates. They feel as they never felt before, the lameness of their cause, without any evidence in favor of the first day of the week being the Sabbath. In this emergency they are resorting to new methods of evading the claims of the true Sabbath. Sometime since a certain author invented the theory of two changes of the Sabbath; one at the time when the Israelites left Egypt, the other sometime during the ministry of Christ and his apostles. This idea, however, did not take deep root, or spread to any extent, the popular theory being still that expressed in the Westminster Confession, that the seventh day was the Sabbath from creation to Christ, and that the first day of the week was thenceforth appointed to be the Sabbath to the end of the world. But of late the two-change theory is coming to the front, its advocates seeming to hope that this may, in some measure, afford them relief from the difficulties of their case. Several Methodist writers have taken this position of late, and a Baptist D. D. in California has expressed himself favorable to it, with the promise to speak in its favor sometime. There are several features in this movement toward the double change of the Sabbath which must prove anything but satisfactory to its converts. 1. It is a virtual confession on their part that all their past teachings on the day of the Sabbath were wrong. They have strenuously insisted that the first day of the week was the Christian Sabbath, in distinction from the seventh-day Sabbath, the Sabbath of creation, which was appropriated to the dispensation of the law, and set aside when that dispensation closed. Now they assume that the Sabbath of the Jews was not the seventh day, but the sixth day; and that the "Christian Sabbath" is not the first day at all, but the original seventh day. 2. They will find that, in changing their position, they have only changed the nature of their difficulties; they have not at all relieved themselves. 3. That whereas, their former proposition was a theory destitute of Scripture proof, which contradicted the truth of the commandment or ignored the facts upon which it is based; their new position is a most direct and positive contradiction of plain statements of both the Old and New Testaments. We think these propositions may be easily shown to be true. In our next paper we shall compare their theory with the words of the Scriptures; and we think that when the comparison is made, the reader will be satisfied that they have no reason to boast themselves of the change. In all the Bible, from Genesis to Revelation, but one day of the week is denominated the Sabbath or Lord's day; and that is the seventh day. It was sanctified to Adam; it was given to Israel; when the middle wall of partition was broken down it was renewed to all the world; it "was made for man." Visit to Ohio.
By Uriah Smith
MONDAY, Dec. 10, in company with Eld. Lamson and several of the Ohio ministers, we took the train for Cleveland, to be present at the convention of the National Reform Association, the 11th and 12th. The convention was not large in point of numbers. Probably not over three hundred were in the hall at any one time; and not all of these were delegates. There seemed to be no special effort to call out the masses; probably from a feeling that the time has not yet come to work in that direction. But a remark dropped privately by one of the members, that a certain obnoxious measure if carried through would lose them a million votes, shows that they intend to reach and control the masses when the time comes to strike. They are apparently laboring now to lay a foundation for a strong movement in all parts of the country not far in the future. This is shown in the list of officers they have secured, among whom are over three hundred Vice-Presidents who are connected with the higher courts, doctors of divinity, bishops of churches, presidents of colleges, etc. Mrs. Woodbridge, President of the Ohio Woman’s Christian Temperance Union, was made one of the Vice-Presidents, the more closely to link the temperance work with their own. Indeed, they claim that their reform, which is to so amend the Constitution of the United States as to secure a recognition of the Bible as the source of all law, and of Jesus Christ as the ruler of the nation, includes all other reforms; and on the basis of this claim they are endeavoring to rope in and identify all reformers with their work as their natural allies and assistants. This once secured,10and the influence of great names, everywhere, also gained, they will be ready for a bold movement when the time comes. The members of the convention were evidently men of ability and education. Their speeches were a great success intellectually and rhetorically; but from a Scriptural stand-point some of them were most astounding. Of these we have not time to speak particularly in this paper, but purpose to speak of them fully hereafter. We came out of the convention more than ever confirmed in the correctness of our position; more than ever assured that a great crisis is just before us; and that these men have entered upon a line of action, the end of which they do not themselves foresee. Over three thousand copies of The Sabbath Sentinel were distributed in the city of Cleveland and at the convention. This was a broad sowing of the truth for that place. Some effects were apparent immediately. We expect more wide-spread results in the future. God is hastening the day of his great work in the earth. Let us also hasten it by preparing ourselves thereunto.—U. S., in Review and Herald. THIS subject, as exemplified in the life of the true Christian, is a mysterious one to the skeptic and the mere philosopher. In all their inquiries and examinations into the operations of the human mind, and the workings of the human heart, they find no way to account for the phenomena of the conversion of a soul, for the radical change of life and character, and for the constant devotion and consecration to the cause of Him whose name the Christian bears. It is not an emotion. Its fervency and constancy forbid the idea of its being merely emotional, as emotions are temporary in their effects and manifestations. It is not mere passion. While it possesses all the elements of a passion, it presents characteristics not to be found in any human mind. A passion may be fervent and constant, as is often shown in the love of individuals to one another; but in proportion to the strength of attachment for one another, is the dislike to the enemies of the loved one. But, contrary to nature, the deeper the love, the higher the reverence for Christ, the more sympathy and pity is felt for his most bitter enemies and revilers. The sincerity and strength of love to Jesus, is manifested by desires and efforts to benefit his bitterest foes. Here is an element above nature—supernatural—a heavenly quality bestowed by divine grace to the believer, to which nature cannot attain; which worldly philosophy in vain endeavors to account for. Said the apostle Paul, “The love of Christ constraineth us,” and his life was a notable illustration of this heavenly principle. Worldly ambition and influence were renounced, and a life of reproach, of toil, of severe suffering, chosen in their stead. Sometimes men do renounce or forfeit all worldly benefits in sheer recklessness, and without regard to consequences; but not so with him in whose heart the love of God is shed abroad. His sensibilities are refined and elevated, and he is still further removed from the spirit of caprice and recklessness. A man may renounce the joys of home, and endure privation and toil, to gather gold, as well as for the sake of Christ; but the effect is to benumb the sensibilities and harden the heart; the very opposite of that which is wrought in the life of the servant of Christ. Not realizing this, some have supposed that the minister of the gospel endures no more privation—bears no more crosses—than the worldling; a supposition only arising where the motive and spirit of Christian effort and sacrifice are not appreciated. It is not even tinctured with love of applause; for very frequently the whole life is attended with scorn, reproach, and persecution; and the characteristics and manifestations are alike, in the city and in the most secluded wilderness. It is not the result of pride; for the rich, the honorable, the haughty, and the vain are prompted to take a humble position of constant, life-long self-denial. Possessed of this, crosses, privations, toils, dangers, persecutions, and death, are no longer irksome necessities, borne because they cannot be avoided, but are chosen as the best earthly heritage, and with cheerfulness and joy. Thus Moses chose affliction and reproach as the richest treasure he could obtain on earth. Heb. 11:24-26. And Paul wrote, not as a theorist, but as one bearing in his own experience the fullest force of his words: “We glory in tribulations also; knowing that tribulation worketh patience; and patience experience; and experience hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” Rom. 5:3-5. It is not surprising that one, contemplating this subject, expressed his belief that it was not merely our love to God, but the love of God—the love that God bore to us, and to a ruined world—godly, heavenly love, that was the subject of this passage. However this may be, it is a love so refined, elevated, and purified by the presence of the Spirit of God, that in its very nature it appears to be widely different from any worldly or natural affection. The love of Christ in the heart is a power—a living, vitalizing principle, renewing all, governing all, guiding all. But oh, how small the measure we possess! how far we come short of the heavenly standard! Brethren and sisters, let us strive to have a love presenting these heavenly qualities—that will love as Christ loved—that will lose sight of self, and reach out toward the fullness enjoined, to love the Lord our God with all our heart, and soul, and mind, and strength, and our neighbor as ourself. The Evil and the Remedy.
By Uriah Smith
THE blessings of eternal life are everywhere in the Bible placed upon conditions; and it would be singular indeed if the Lord should place before us so great a blessing making it conditional, and yet these conditions be such that we could not understand them, nor know when we were complying with them. And in thinking upon this subject of late, we have been struck with the beauty and simplicity of the plan of salvation. The reader will pardon a few thoughts upon a subject with which he is already so familiar. The Lord has made mankind two offers of life. The first by the law. Had Adam and his posterity always been obedient, they would have obtained eternal life upon that condition alone. But men, having sinned, broken the law, and so lost all claim to life upon that ground, another offer of life is made them, and that is through Jesus Christ. Now does this second offer release mankind from the condition of the first? We answer, No; it only proposes to repair the failure which man made while depending upon the law alone. Thus all mankind have sinned, as the apostle assures us, and come short of the glory of God, and on the ground of obedience have lost all claim to eternal life; but Christ has died for us, and what does he propose to do? Remove the law out of our way and release us from it? No; but simply to repair the failures which man has made in rendering obedience to it. He proposes to forgive our sins and reconcile us to God, to cancel our past transgressions, and bring us into a position as though we had never broken God’s law, and give us a disposition to render him obedience in the future; and if availing ourselves of this glorious offer of redeeming love, we so live that in the final account a broken law shall have no claims upon us, our title to life is indisputable and complete. Thus the law and the gospel are inseparably connected in the great scheme of our redemption. We can do nothing without Christ; and yet the righteousness of the law must be fulfilled in us in order to our salvation; as the apostle says, "That the righteousness of the law may be fulfilled in us who walk not after the flesh but after the Spirit." Rom. 8:4. Thus the commandments of God and the faith of Jesus are set before a guilty world as the way and passport to eternal life; and we can understand the expressions of the apostle, that by the deeds of the law shall no flesh be justified; and yet that the doers of the law (and they only) shall be justified. How it is that a plan so simple should be misapprehended, and teaching so plain as the Bible gives on this subject, should be misunderstood, so that people will array the law and the gospel in opposition to each other, as though the latter superceded the former, is beyond the limits of our comprehension. U. S. TELL me, pilgrim, faint and weary,
Trav'ling o'er this pathway dim,
Are you shedding light around you?
Are you witnessing for Him?
Do you try to tell the story
Of the precious Saviour's love?
Are you hungering and thirsting
Evermore your love to prove?
Are you seeking out the lost ones
Whom the Master died to win?
Are you showing them the fountain
That can wash away their sin?
Are you looking by the wayside
For the weary ones who fall?
Do you take them to the Saviour
Who has promised rest for all?
Do you love to read the Bible—
Is it precious to your soul?
Are its treasures growing richer,
As you travel toward the goal?
Do you love to talk of Jesus
More than all the world beside?
Does it bring a holy comfort
With his people to abide?
Have you made a consecration
Of your time and earthly store?
If your all is on the altar,
Then the Master asks no more.
Thus, O pilgrim, should we journey
Showing forth the Master's praise,
With our lamps all trimmed and burning,
That the world may catch their rays. Our Missionary Work.
By W. N. Glenn
THE missionary work of Seventh-day Adventists is unlike that of any other denomination. As their faith and practice are peculiar, so their work is peculiar. The message which they are commissioned to proclaim is as necessary to the professed people of God as it is to the unbeliever; in fact it is more particularly addressed to them than to any others. It may be laid down as a safe premise, that all of God's proclamations or messages have been primarily for the benefit of his recognized people, and through them to the world. When John the Baptist came preparing the way for the first advent of the Messiah, he delivered the message only to the Jews. When the great Missionary himself came, he came only to the house of Israel; yet salvation was for all. When the apostles were commissioned to carry on the work after his ascension, they began at Jerusalem. Even when Paul was sent specially to the Gentiles, as he journeyed from city to city, he always went first into the synagogues, and taught there as long as he was permitted. And when the Jews, rejecting the message themselves, would refuse to assist in its proclamation, and begin to persecute its ministers, they would necessarily withdraw and establish some other nucleus around which to rally the faithful. Had Israel always been obedient to the law, and faithful to follow the progressive steps of God's purpose indicated by his prophets, the church would never have known a sect, or been known by any other name than Israel. Had she been true to her trust, to her interests, and to her privileges, the disciples at Antioch would never have been called Christians. It was the rejection of the Lord's work by those who should have been its advocates, that compelled the apostles and brethren to assume an independent position, called sectarian by their derelict persecutors. And, as a matter of course, those of the established church who desired to live up to the then "present truth" had of necessity to leave their former connection and unite with the Christian "sect." Had the messages of Rev. 14 been heeded and sustained by the church, there probably would never have arisen such a denomination as Seventh-day Adventists. Those who led out in the third message were loth to organize a separate body. And such an expedient was only resorted to after the "present truth" had been repeatedly and emphatically denied place in the popular synagogues. The message of the third angel, above referred to, is pre-eminently a proclamation to the church. At the critical period in which it is located, those who stand professedly as the light of the world stand in great need of warning. As indicated by the portentous language of the angel, they are subject to a deception fraught with the most fearful consequences. All the doctrines of this message, so plainly pointing out the errors and dangers of the church, and holding up the law of God and the faith of the soon-coming Redeemer, are of the utmost importance to those who would stand perfect in the Judgment. Our mission, then, to the churches is not to teach them what they already know, but that which they do not know, and which under popular teaching they never can know. We must follow up that which has been superficially or erroneously done in the name of the gospel of Christ, and thoroughly repair the "breach" that has been made in the "wall" and insecurely "daubed" with "untempered mortar;" for soon the test will be applied to every one's work, of what sort it is. Eze. 13. The peculiarity of our work, then, is liable to bring much unjust censure and criticism, and even persecution. Those who engage in it must expect these things and prepare for them. It cannot be done by popular demonstration; it is emphatically a work of personal, individual appeal, for which our system of missionary labor is especially adapted. Although it is a work in which many can engage, it is one requiring special preparation,—a humble preparation of heart as well as of head. To successfully engage in this work there must first be a love of it; then a willingness to be taught as well as to teach; a patience that will bear rebuff as well as a welcome; a zeal that will labor in adversity as well as in prosperity. No man can successfully perform any work without first learning how, not only to do the work but to meet the difficulties that may arise in the way; how much more then is it necessary to prepare for engaging in the great work of the Lord. It is time for those who believe these truths to arouse to a sense of present duty. The harvest truly is ready and great, but the efficient laborers are few. The Love of God.
By John Nevins Andrews
THE love of God toward fallen man appears everywhere in the Bible. God does not love sin, nor will he lightly pass over it. But he has tender pity toward sinners and makes every effort to rescue them from ruin. He does not wait for them to turn from sin before inviting them to come to him, but while they are yet in their sins he sends to them the light of his truth, and the tender and melting influence of his Spirit to cause them to see their lost condition, and to incline them to yield to the gracious offers of mercy. And though men reject the light which comes to them from Heaven, and resist the influence of the Spirit of God, the condescension of the God of Heaven is so great, that he continues to plead with them, year after year, and entreat them to repent. There is indeed a time when the Spirit of God ceases to strive with men, but it is not till after that Spirit has been many times grieved and resisted. God is love. His goodness is infinite. His benevolence and compassion exceed all our feeble powers of comprehension. The length, the breadth, the depth, and the height of his love are immeasurable. He will not permit men to sin against him, and he will not take wickedness of any kind into his presence. But he is not only willing to forgive those who sin; but he seeks by every motive to lead men to repentance. It is our misfortune that we inherit a fallen nature. But God has not left us in this pitiable situation without making ample provision whereby we may be rescued. We may obtain the forgiveness of our sins through the blood of our Lord Jesus Christ, and we may receive his grace into our hearts by which our whole nature may be transformed to become day by day more and more like Christ, till at last we shall bear his perfect image. God graciously invites every member of our race to partake of this great salvation. He bids us to come now, and gives us the gracious assurance that he will receive us. The grace of God will change our nature until evil shall be wholly subdued in our hearts, and until the love of God shall be perfected in us. And when this great moral change shall have been wrought, and the work of grace accomplished in us, we shall then be prepared for the kingdom of God. And when the time comes for the resurrection of the just, the Spirit of God will quicken our mortal bodies and render them immortal, and we shall then be made equal to the angels of God. God wills the salvation of sinful men. He has given them the pledge of this in the death of his Son. He invites each one of us to partake of his great salvation, and he bids us come now. Let us not neglect this gracious invitation. THE work in Oakland is in a prosperous condition, though very little labor is being done. The Sabbath meetings are attended by new and interested hearers, whose attention has been called to the truth by missionary work. Some are deciding in favor of the truth. There is an effort being made by the missionary society to extend its labors and make them more efficient. The importance of corresponding with those to whom the SIGNS are sent has been under consideration, and a committee was appointed to examine letters and to assist the inexperienced in writing. This, it is hoped, will be productive of good results. Many who cannot work to advantage or profit might do good service in the cause if they were properly instructed, and would improve and thereby increase their talents. We are hoping for a series of meetings in this city this winter or the coming spring. The Sabbath meetings are doing good, but more frequent meetings are needed for the benefit of interested ones. EDITOR. The Spirit and the Bride Say Come
By Jesus
“AND the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come.”—Jesus.