Our ministers must be proved before they are ordained. The injunction in 1 Timothy 3:10, “And let these also first be proved,” declares that deacons as well as elders, must “first be proved.” This demonstrates that elders “must first be proved.”
A minister is an elder. 2 John 1. “The elder unto the elect lady and her children, whom I love in the truth.”
3 John 1. “The elder unto the well beloved Gaius, whom I love in the truth.”
1 Peter 5:1, “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ.”
Thus, since an ordained minister is an “Elder,” and it is required of elders that they “first be proved,” therefore a minister must “first be proved,” before he is ordained an elder.
All this is also contained and enjoined in the solemn charge given in 1 Timothy 5:21-22: “I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another (margin, ‘without prejudice’), doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.”
Therefore, among us, a young man who is entering the work of the ministry, is first sent for a few months into a new field with an experienced minister. Having thus received some experience and practical training in the real work of winning souls “from darkness to light and from the power of Satan unto God,” he is then sent alone into new fields, to do the same work and prove whether, or not, God has called him to the work of the ministry.
If, after a reasonable time of trial, he fails to bring forth fruit of his labors in the form of souls won for God and His truth, we conclude that he is mistaken as to his work and that God has called him to serve in a different occupation. How can he be sent of God to win souls, who wins no souls? Even Paul said, “The seal of mine apostleship are ye in the Lord.” 1 Cor. 9:2; and, “ye are our epistle written in our hearts, known and read of all men.” 2 Cor. 3:2. The winning of souls from sin to the soundness of the faith is the best evidence and letter54of recommendation that a young man can bring as proof of his heavenly call.
If he brings in new converts, fully established on all points of “The faith which was once delivered unto the saints,” we accept this as an evidence that God is calling him to devote his life to the work of the ministry. Therefore we encourage him to go on in the work. If the same fruits continue to manifest themselves, he is finally ordained to the gospel ministry.
The time of trial before ordination, for one who appears to be successful in proving his call to the work, usually runs from three to seven years, according to the experience gained, judgment manifested and wisdom acquired.
While ordination is of great meaning and importance, it is not a resting place, nor, an end. It is rather a new beginning. The sacredness and solemn obligations of the work of the ministry should, if possible, be more fully realized than ever before. The vows now taken and new consecration made, the larger responsibilities and new duties that come, require a life of constant and faithful ministry. This will be shown in both wise and effective work in his larger sphere of duty. Furthermore, he must not cease to be a soul winner. “But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.” 2 Tim. 4:5.
The Spirit of Prophecy says:
“Those who think that they have a work to do for the Master should not begin their efforts among55the churches; they should go out into new fields, and prove their gifts.
“In this way they can test themselves and settle the matter to their own satisfaction, whether God has indeed chosen them for this work.” Gospel Workers, page 48.
“When the churches see young men possessing zeal to qualify themselves to extend their labors to cities, villages, and towns that have never been aroused to the truth, and missionaries volunteering to go to other nations to carry the truth to them, the churches will be encouraged and strengthened far more than by receiving the labors of inexperienced young men.” Id., page 50.
“It will make our young men strong to go into new fields, and break up the fallow ground of men’s hearts.
“Men are wanted for responsible positions, but they must be men who have given full proof of their ministry.” Id., page 256.
“The Lord has not called young men to work among the churches. They are not called to speak to an audience that does not need their immature labors, that is well aware of the fact, and feels, under their ministration, no drawing of the Spirit. Let young men of ability connect with experienced laborers in the great harvest field. Very many will succeed best by beginning with the canvassing work, and improving the opportunities afforded them for gospel ministry.” Tes. Vol. 6, page 415.
“Men who think that they have a duty to preach, should not be sustained in throwing themselves and56their families at once upon the brethren for support. They are not entitled to this until they can show good fruits of their labor. There is danger of injuring young preachers, and those that have but little experience, by flattery, and by relieving them of burdens of life. When not preaching, they should be doing what they can for their own support. This is the best way to test the nature of their call to preach. If they desire to preach only that they may be supported as ministers, and the church pursue a judicious course, they will soon lose their burden and leave preaching for a more profitable business.” Gospel Workers, page 145, 146.
“The success of this cause does not depend upon our having a large number of ministers; but it is of the highest importance that those who do labor in connection with the cause of God should be men who really feel the burden and sacredness of the work to which He has called them.”
“The future usefulness of young preachers depends much upon the manner in which they enter upon their labors.”
“Those who enter the gospel field should be left to earn themselves a reputation, even if it must be through trials and privations. They should first give full proof of their ministry.” Gospel Workers, page 141, 142.
SELF IMPROVEMENT.
Ministers must never neglect self-improvement. We must have a truly educated as well as consecrated ministry.
“Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.” 1 Tim. 4: 13-15.
“Study must never cease; it must continue all through the period of his labor, no matter how well qualified for the labor he may think himself to be. The times demand an intelligent, educated ministry, not novices. False doctrines are being multiplied. The world is becoming educated to a high standard of literary attainment, and sin, unbelief and infidelity are becoming more bold and defiant, as intellectual knowledge and acuteness are acquired. This state of things calls for the use of every power of the intellect; for it is keen minds, under the control of Satan, that the ministers will have to meet.”
“Our ministers must be men who are wholly consecrated to God, men of no mean culture.” Tes. 33, page 56.
MANNER OF OBSERVING THE SACRAMENT.
At its institution, one Person presided, and blessed the bread, and broke it, and handed it to His disciples to be passed to all of them. He also took the cup of wine and blessed it and gave it to them, saying, “Drink ye all of it” (Matt. 26: 27), and “they all drank of it” (Mark 14: 23). This one who presided—Christ—was the one in highest authority in the organized church there present.
So we observe it. The elder of the church presides, unless an ordained minister in good and regular58standing in the work be present, in which case the minister, of course, takes charge. If there be several ministers present, the one in highest authority in the organized work presides. A minister may, and usually will ask another minister, if present, or the local elder, to sit with him at the table and assist him by making one of the two prayers which are offered for the Divine blessing. The first prayer is for the blessing of the bread before it is broken. After it is passed, and a few moments allowed for silent meditation, a second prayer is offered for the blessing of the wine, which is then given to the deacons, who pass it to all the believers, even as was the bread passed. These public prayers for the blessing are offered by the person, or persons, presiding, and by no others.
When a minister presides at the sacrament, he may ask the elder, or elders, instead of the deacons, to pass the emblems. This is considered perfectly proper and orderly whenever he feels impressed to make such a request, and should be cheerfully consented to by each one concerned.
The one presiding, and his assistant, if he has any, sits at the table facing the people. The deacons, who are to receive the bread and the wine and pass each in turn to every believer, sit on the front seat of the church facing the minister. The minister then lifts the white linen cloth from off the emblems and lays it to one side, thus uncovering the bread and wine to the view of the people. While sitting at the table, the first prayer is offered. Then the bread is broken, after which the one presiding gives the59plates, containing the blessed and broken unleavened bread, to the deacons, who then serve the people. When they return, having served the people, and hand the plates to the presiding officer, who now serves the deacons. The deacons, last of all, serve the elder and the minister in charge, who places the bread back upon the table. All present now being seated, engage in silent, thankful prayer. The same order is followed in administering the sacramental cup, after which all stand and join in singing an hymn of praise to Christ. They then quietly pass out of the church in serious, and yet glad, memory of their Lord’s sufferings and death. Sad, with the thought that our sins caused His sufferings; glad, that He loved us and gave Himself for us, and rejoicing that “we have redemption through his blood, even the forgiveness of sins.”
MORE ABOUT THE DEACONS’ WORK, AND CONCERNING ELDERS PRESIDING AND BAPTIZING.
A deacon has no authority either to baptize, or to preside at the administration of the sacrament. This is not his work. His work is to bring the bread and wine, and place a pure white cloth on the communion table, put the bread unbroken in a plate upon it and also the pitcher of wine; and the glass, or glasses, empty; except when individual glasses are used, in which case the glasses are all plenished with a small quantity of wine and left in the chalice holder, or tray, upon the table. After he has thus placed the emblems, he covers them all with another pure white cloth. He assists the elder by passing the60bread and wine to the people, as elsewhere explained. He sees that the basins, towels and water are prepared and supplied for use during the ordinance of humility. The deacons are also agents of the church in attending to its temporal and financial matters, as instructed by the church. The deacon, or the first deacon, if there be more than one, is the treasurer of the church by virtue of his office. This rule is always followed, unless the church, for good and manifest reasons, elects another person as church treasurer.
The local elder, or an ordained minister, should always preside over the business meetings of the church, or when the church receives or dismisses members. The reception or dismissal of members, without such an one presiding, is considered invalid. So a church election is not valid unless the elder, or an ordained minister presides. They have the care of the churches, and are “overseers” of the flock, being ordained for this very purpose. A local elder, therefore, also has authority to examine before the church, and, with the vote of the church, to baptize and receive into the church such persons as may accept and live the faith. This, however, he can only do in the local church of which he is elder, and in no other. If he exercises this right to baptize in his local church, he should do so with discretion, exercising great carefulness and having a certainty of the candidate’s full preparation of life and faith, to the end that no discord shall be brought into the church, and in order that the new member be not discouraged by discovering truths practiced of which he had not previously learned.
In view of the great importance and seriousness of this matter, it is the custom of our church elders to call for an ordained minister to come and examine and baptize those who wish baptism. This is not a shirking of duty, but, on the contrary, it manifests an excellent spirit of carefulness, which will be highly commended by all. It is a custom resulting in greater security to the church in preserving the unity of the faith, as well as the most complete justice to the candidate for baptism, and should be followed wherever it is practical to secure such assistance.
ACTIONS BY UNANIMOUS VOTE.
It is the recognized rule that no person should be received into the church, disfellowshipped, or granted a church letter, without a unanimous vote of the church members present. By unanimous, it is meant that a large proportion, if not all, vote in favor of the action, and no one votes against it.
When any one votes against such proposed action, he should be given a fair chance to be heard and to make known to the person concerned, or to the church, what his objections are, so that, if valid, they may be confirmed by the church, or if found invalid, may be answered and he may withdraw them.
If, however, the church, after hearing his objections, shall conclude that they are not valid, and yet, nevertheless, he refuses to withdraw them, it is then the duty of the church, without further delay, to carry the proposed action by the large majority vote of the church. One or two, after having had a fair and impartial hearing, must not be allowed, with62unreasonable objections, to block the work of the whole church. But every member is entitled to a fair hearing.
OFFICERS REQUIRED TO FAITHFULLY DISCHARGE THEIR DUTIES OF OFFICE.
If any officer of the church, or of the conference, either refuses to perform the regular duties of his office, or departs from the faith, said office should be declared vacant, and another person chosen to fill it, who will faithfully discharge the duties therein required.
CHAPTER X.
SOME OTHER RULES OF ORDER PRACTICED BY THE BODY.
(CONTINUED.)
MANNER OF ELECTING OFFICERS.
Considering it safe for the interests of the cause of God, and giving the fullest opportunity for investigation and counsel, we usually follow the plan of first appointing a committee of intelligent and experienced brethren, who are given time for the fullest counsel together, and, if desired, with those whom they may think of nominating, and also with any of the brethren of the church, or of the ministry, that they may desire, or who may wish, or be prepared, to give them wise and Godly counsel.
After such counsels and seasons of earnest and sincere prayer for the Divine guidance, if they fully63and unitedly believe that this guidance has been given, they report the names of those whom they have thus agreed upon as nominees for the offices to be filled.
Then the church, or the conference, as the case may be, also seek God for a clear revelation of His mind through the guidance of the Holy Spirit; and believing that such “wisdom that is from above” has been granted, they then give forth their votes by ballot on each name.
The one receiving a majority of all the votes cast for any office is elected to that office. If no one has a majority of all the votes cast, no one is elected and there must be another vote taken, this time balloting only on the two names which have received the highest number of votes. The one who now receives the majority is elected.
In electing by ballot there is perfect freedom to vote for any other person than those who have been nominated by the committee on nominations. But due consideration and weight should be given to the work of the committee as represented in their report. Yet, nevertheless, in writing his ballot each one is under obligation to God alone as to whom he votes for, and must answer to Him for his every action and motive.
The above stated plan of nominating is generally practiced by our whole denomination and has proved most satisfactory. It should not be departed from in any case, unless there are good reasons for so doing. At times conditions may exist which appear to permit, or even to make it desirable for the occasion, to64resort to some other plan of nominating. But the above is the rule as universally practiced among this people. Very small churches excepted, of course.
However, in whatever way the nominations are made, the final choice and decision should be by ballot of the members of the church, if it be a church election; and of the delegates of the churches, if it be a conference election. Exceptions to this rule should be rare, and made only when advised by the best counsel, or in respect to a conference custom.
Sometimes the officers are elected at once by ballot without any nominating committee. At other times the nominating committee is retained, but its report voted on by acclamation. These are the exceptions herein referred to.
The ballot secures the fullest freedom and results in universal satisfaction. All have freely named their choice. All have been counted. True, it is probable that some will not see, in every instance, elected the one for whom they voted. It may be either not the Lord’s choice, or not His time. But all should now unite to help those who are chosen and to make a success of the work. Thus we may enjoy the blessing of God and success will attend our united efforts.
NO RITUAL, BUT A USUAL ORDER OF RELIGIOUS SERVICES.
The Seventh-day Adventist church has no creed but the Bible. It also has no ritual. Its services are conducted with simplicity. The usual order followed is this:—The minister enters the pulpit and kneels for a few moments in silent prayer to God. All the65people bow their heads and unite with their minister in silent prayer, imploring the Divine blessing upon the services of the hour. Then the minister announces the opening hymn, when all stand and join in the singing. After this the minister and all the people kneel in prayer, while he leads them in a public extemporaneous prayer of moderate length and appropriate to the needs of the people and the subject of the sermon. Usually a second hymn is then sung, and the sermon follows this. The service is concluded by another hymn sung by the entire congregation, after which the benediction is pronounced by the minister. This order is at times varied by the introduction of special music, such as sacred solos, duets, quartets, or anthems; and also occasionally by the introduction of a short Scripture reading at some time before the sermon; and at times a short prayer is introduced after the sermon, when the Spirit so directs. However, the silent prayer before the service and the benediction at the close, are never omitted when an ordained minister conducts the service.
If announcements are to be made, they should always be made before the sermon, and, if possible, before the opening prayer. This is of great importance. Nothing should be allowed to turn the minds of the people from the solemn impression which has been made upon their hearts by the Spirit of God during the sermon. Only concerning matters that involve life and death would it seem proper to introduce public announcements after the sermon and while its great message is resting, with its eternal66importance, upon the hearts of the people. Announcements about trivial things at such a time as this are most inappropriate and greatly to be deplored. But the subject of the next sermon, if connected with that of the discourse just closed, may, with perfect propriety, be stated, and often with excellent results on the future attendance and interest.
The above refers to a preaching service. We also have Sabbath schools, prayer and social meetings, missionary meetings, young people’s meetings, etc. Such services are conducted as they are usually conducted by other Protestant denominations; and they are planned and conducted in harmony and counsel with the regular officers of the church and of the conference.
In regard to the benediction. The benediction is pronounced by ministers only. Local elders, in closing the meetings which they conduct, do so by either offering a short prayer to God for His care, protection, and guidance, or calling upon some other brother to pray such a prayer.
FUNERALS.
Funerals are conducted by ministers, licensed preachers, or church elders. Also, when necessary, by deacons. And in times of emergency, when no minister, elder, or experienced deacon can be secured, any devout and capable member may be asked to take charge.
There is no set form of funeral service. Each minister follows his own sense of propriety as to the exact order of the service. There are Scripture readings, which include those concerning the resurrection,67that are usually read by other Protestant ministers. But the prayers, both at the home or the church, and at the grave, are extemporaneous, as is also the sermon concerning the blessed hope and the plan of salvation.
When a minister conducts the service, he will, with uncovered head, walk slowly and in front of the casket, from the hearse to the pulpit; the mourners following after the casket. Often it is the custom, while passing through the church, to repeat Scriptures concerning the resurrection.
On leaving the church, also, the minister walks in front of the casket in the same manner, and remains by it until it is closed within the hearse, when he takes his place at the head of the train.
At the grave, after the casket is lowered, a prayer and a song, if there be singers, and the benediction, is usually all of the service; except that often, at some time during the first prayer, the minister, taking a little earth in his hand and three times sprinkling it into the grave upon the cover of the casket box, repeats, while so doing, the words, “While we say, Earth to earth; dust to dust; ashes to ashes; help us also by thy grace to be enabled to say, ‘The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.’”
Usually it is as well for the immediate relatives to leave before the grave is filled in, unless they wish to remain.
At the church, two or three appropriate songs should be sung, when singers can be secured. The Obituary should be read at the opening of the sermon.
MARIAGES.
Our custom is that marriages are to be solemnized only by ordained ministers of the gospel; and by them only for such persons as the Word of God permits to marry lawfully. If others are determined on matrimony, they must go elsewhere to be married. By these customs we conform to the laws of the different States and Nations of earth and to the law of God which we teach.
As to the marriage service, it is conducted about as follows:—
After the minister has prayed, and very briefly explained the divine origin, mutual obligations and honor of the marriage as taught in the Scriptures, he requests the bride and bridegroom to stand, which they do, facing the minister; the bridegroom at the right hand of the bride. The minister then states to the witnesses assembled the object of their being together; namely, to unite this man and this woman in holy matrimony; and asks if any of those present know any reasons why they should not be so united, concluding with:—“If so, let him speak now, or forever after hold his peace.” After a moment’s pause, he addresses the contracting parties as follows:—“Do you, or either of you, know any reason why you should not be united in wedlock?” On their each answering in the negative, he then addresses the bridegroom, calling him by his full name and saying: “———, will you take this woman to be your lawful wedded wife, to live together after God’s order in the bonds of Holy Matrimony. Will you love, cherish and care for her, in sickness and in69health, in prosperity and in adversity; and forsaking all others, keep you only unto her so long as you both shall live?” Upon his replying, “I will,” the bride is also addressed by her full name, and the same identical question asked her concerning taking this man to be her husband. Upon her replying, “I will,” the minister joins their right hands and, holding them with his left hand, raises his own right hand towards heaven and says, “Forasmuch as you have each to the other pledged these solemn vows in the presence of God and of these witnesses, I therefore, as a minister of the gospel, and by virtue of the authority vested in me by the laws of the State of ———, do pronounce you husband and wife, in the name of the Father, and of the Son and of the Holy Ghost. What, therefore, God hath joined together, let not man put asunder.”
Still standing, he immediately invokes the divine blessing upon the newly married couple, and then turning, introduces to those present, Mr. and Mrs. ——.
CHURCH LETTERS AND TRAVELING LETTERS.
The plan of sending “letters of commendation” is recognized in the Bible.
Paul, although not needing such letters to introduce him to the Corinthian church, nevertheless, recognized the custom and also the need of them in other cases. 2 Cor. 3:1, 2, “Do we begin again to commend ourselves? Or need we, as some others, epistles (letters) of commendation to you, or letters of commendation from you? Ye are our epistle written in our hearts, known and read of all men.”
When Apollos went from Ephesus into Achaia, “The brethren wrote, exhorting the disciples to receive him, who, when he was come, helped them much which had believed through grace.” Acts 18: 27.
Seventh-day Adventists, in conformity with the injunction “let all things be done decently and in order,” and recognizing the principles involved in the above Scriptures, have, for the protection of the church from impostors, adopted universally the custom of granting church letters commending the member named to the fellowship of the church to which he goes.
This letter is not (as some denominations permit) to be given to the member himself; thus admitting of the possibility that he shall carry it about in his pocket for years and even backslide from the truth, and then present it to some church and demand membership on the authority of the letter! No! Our church letter is, by vote of the church, granted on request of the member himself, if in good standing; such request to be made personally, or by letter to the clerk of his church. Such request should usually be sent through the hands of the clerk of the church to which membership is desired to be transferred. The letter when granted should, in every case be sent, not to the member being transferred, but from the clerk of the one church to the clerk of the other.
It would at least be wisdom to read the letters to the church, postpone action one or two Sabbaths, and then vote on them. This would give time for wrongs to be righted, if any have been committed in71the new location. Thus the church would be still further protected from receiving unworthy members.
It is also self-evident that a church letter can be received only by the church to which it is addressed. If the member desires to join another church, he must secure another letter, and in the regular way.
The above order is adopted in regard to what we call a regular church letter.
We do also grant what is called a Traveling Letter of commendation. This is given to the member himself and recommends him to the brethren where he may come. This can not be accepted as a letter to change membership. It is good only for three months. At the end of that time the church can grant another such letter if it desires and is assured of the faithfulness of the absent member.
PROTECTION FROM IMPOSTERS.
The foregoing principles are also applied to protect the denomination from imposters who may pretend to be Seventh-day Adventist ministers or workers.
Every worker, who is in good and regular standing and employed by the denomination, holds an official paper, duly signed by the officers of the Conference for which he labors. This paper states the nature of his work, whether it be that of a missionary, a licensed preacher, or an ordained minister. Such paper also states the time for which he is employed.
Every stranger who comes claiming the attention and co-operation of the church as a minister or72a regular worker, but who is not known to be that which he claims to be, and is not introduced to the church by the officers of the Conference, must, for the safety of the cause of God, be required to produce, properly signed and dated, Conference papers before being permitted to preach, or to officiate in any way, for our churches, or gather any funds whatsoever from them. It is also always well to remember that whoever solicits money, such money when raised should be sent through the regular channel—the church and the Conference treasurers. This is the only perfectly safe and satisfactory plan. But let no unknown person represent this cause in our pulpits, or in any of our organized work without being properly introduced, either personally, by letter, or by official papers.
Paul was introduced to the church at Damascus by Ananias. Acts. 9:10-22. He was introduced to the church at Jerusalem by Barnabas. Acts 9:26-27. Apollos was introduced to the brethren in Achaia by a written letter. Acts 18:27-28. Judas and Silas were given papers from the Conference at Jerusalem to the brethren in Antioch and Syria and Cilicia. Acts 15:22-27.
Thus it is proved that in this important custom we follow the Bible plan for the protection of our churches and ministers.
HOSPITALITY.
Hospitable—“Receiving and entertaining strangers without reward. Kind to guests.”
Hospitality—“Act or practice of one who is hospitable.”—Webster.
Seventh-day Adventists believe in, and rejoice in the practice of hospitality one to another and to all men.
While they denounce and refuse to encourage shiftlessness, they teach and in every way encourage industry and honest effort. They adopt the inspired rule, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” Gal. 6:10. We are instructed to “Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Peter 4:9, 10), and to be “Distributing to the necessity of saints; given to hospitality.” Rom. 12:13. An elder (also called a “bishop,” literally meaning “an overseer”) is required to be “A lover of hospitality” (Titus 1:8), and “Given to hospitality.” 1 Tim. 3:2.
This is important, because elders are “ensamples (examples) to the flock.” 1 Peter 5:1-3. The church is to follow the example of true hospitality.
The Bible contains a record of many such examples and the blessings that follow. The people of Galatia learned the gospel because of being hospitable to Paul, and they received him as an angel of God. Gal. 4:13-16. The people on the island of Melita “lodged” Paul and his companions and received great benefits in return. Acts 28:1, 2, 7-10.
The Shunamite woman “Said unto her husband, Behold now, I perceive that this as an holy man of God, which passeth by us continually. Let us make a little chamber, I pray thee, on the wall and let74us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.” 2 Kings 4:9, 10. God sent a greatly desired blessing to that home as a reward for entertaining his servant Elisha; and later graciously remembered their hospitality to his servant by saving them from a great famine. See verses 11-37 and chapter 8:1-6. The widow of Zarephath in her poverty, received Elijah into her home and God greatly blessed her in temporal things, and restored her son to life. 1 Kings 17:8-24. Christ said to His disciples, “He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.” Matt. 10:40-42.
All these things are written for our learning. Rom. 15:4. We should be delighted to receive the Lord’s true ministers into our homes and to provide for their needs at our tables. We need, and are greatly benefited by, their good counsel and godly influence at our firesides. Their timely and providential visits may mean eternal life to some member of our home circle, or our own everlasting joy. By such small things does the Lord often change the course of our lives, by turning the motives of our hearts into a new direction, even as the whole course of75rivers are turned at their source. We may also comfort their hearts in the good work of God. Rom. 1:12.
By hospitality to strangers some have even entertained angels unawares. Abraham did this and his home was blessed. Lot, by his urgent hospitality entertained angels unawares, and they saved him from the destruction that came upon Sodom.
On this subject, Testimonies 34, Vol. 6, page 342-347, referring to these and other instances, says:
“These acts of courtesy, God thought of sufficient importance to record in his word; and more than a thousand years later they were referred to by an inspired apostle: “Be not forgetful to entertain strangers; for thereby some have entertained angels unawares.” Heb. 13:2.
“The privilege granted Abraham and Lot is not denied to us. By showing hospitality to God’s children we, too, may receive His angels into our dwellings. Even in our day angels in human form enter the homes of men and are entertained by them. And Christians who live in the light of God’s countenance are always accompanied by unseen angels, and these holy beings leave behind them a blessing in our homes?
“Some plead that ‘it is too much trouble.’ It would not be if you would say, ‘We have made no special preparation, but you are welcome to what we have.’ By the unexpected guest a welcome is appreciated far more than is the most elaborate preparation. It is a denial of Christ to make preparation for visitors which requires time that rightly belongs76to the Lord. In this we commit robbery of God, and we wrong others as well. In preparing an elaborate entertainment, many deprive their own families of needed attention, and their example leads others to follow the same course.
“But the Lord designs that we shall care for the interests of our brethren and sisters.
“Those who travel from place to place as evangelists, or missionaries in any line, should receive hospitality from the members of the churches among whom they may labor. Brethren and sisters, make a home for these workers, even if it be at considerable personal expense.”
“Christ keeps an account of every expense incurred in entertaining for His sake. He supplies all that is necessary for this work. Those who for Christ’s sake entertain their brethren, doing their best to make the visit profitable, both to their guests and to themselves, are recorded in heaven as worthy of special blessings.”
PULPIT SACREDNESS.
The pulpit is sacredly reserved for the use of the ministry of the church in the preaching of the Word. There are but few exceptions to this rule. Those exceptions are always connected with gospel work, and conducted with due reverence for the house of God and to the pulpit which is dedicated to the proclamation of the Word of Jehovah by His ambassadors.
It is seldom considered necessary or appropriate to use it for any other purpose, or for others than either ordained or licensed ministers in good and77regular standing to occupy it. It will undoubtedly be considered proper at times, especially on Sabbaths, for a minister to invite the local elder of the church to accompany him into the pulpit. In fact, such an arrangement is frequently very appropriate for the Sabbath services. But usually the local elder, in presiding at, or conducting the weekly services of the church in the absence of the minister, does not use the pulpit at all, but stands before it by the side of a small table which is placed in front of our pulpits for use during the communion services.
There is an exception to this rule when the local elder happens to be a regular minister of the denomination, or one who is recognized as a local preacher.
The church should in every way seek to guard and publicly acknowledge the sacredness of that place dedicated to the preaching of that Word which is to judge us in the last day. Especially should care be taken that no unnecessary running across the rostrum be done, and the playing of children upon it should never be permitted. Let it be seen that we, not only keep God’s Sabbath, but reverence His sanctuary. “Ye shall keep My Sabbaths, and reverence My sanctuary: I am the Lord.” Lev. 26:2. “Keep thy foot when thou goest to the house of God.” Ecles. 5:1. Let every Seventh-day Adventist read, and ponder prayerfully over, the chapter in Testimony 33, entitled, “Behaviour In the House of God.”
USE OF CHURCH BUILDINGS.
Our churches are dedicated to the worship of God. Therefore we never permit church fairs, socials, suppers, shows or amusements of any kind to78be held within their consecrated walls. In fact, we do not resort to such ways of raising money for the church. Our ministry and work is supported by the tithes and free will offerings of the people. We do not appeal to the appetite or to the love of amusements, but to the love of righteousness and truth. Nor do we believe it right for the church to violate the civil laws by conducting church lotteries, or games of chance. The church must uphold every law of justice, and the church building must be preserved sacred to the use for which it was dedicated—“An house of prayer.”
Christ drove out of his temple those who profaned it. He said, “take these things hence; make not my Father’s house an house of merchandise.” John 2:16-17. On another occasion “Jesus went into the temple of God, and cast out all them that sold and bought in the temple, * and said unto them, ‘It is written,’ My house shall be called the house of prayer, but ye have made it a den of thieves.” Matt. 21:12-13.
As a denomination we have determined to “take these things hence” and make God’s house “an house of prayer for all people.” Isa. 56:7.