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Review and Herald, Vol. 79, No. 39.

Keeping Back Something

Review and Herald

Sep 30, 1902

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 30, 1902

Keeping Back Something

The spirit of entire consecration laid hold of the early church. When their minds were quickened by the Holy Spirit to see that Jesus had given himself for them, they gave themselves wholly to him. This included that which represented their past effort for themselves. And so “as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet.” This set a high standard of consecration in the church. An attempt was then made to have the reputation for such a complete consecration without having the actual experience. “A certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price.” This pretending to give all while keeping back a part was called by the apostle Peter an effort to tempt the Spirit of the Lord. The money could be divided, but the heart cannot be divided. They gave some of the money, but none of the heart. Keeping back a part of the price was keeping back the whole of the heart. A partial consecration is no consecration at all. This case was put on record for our instruction and warning. Who among us is doing the same thing? He who gives all receives all.

God’s Ownership

AFTER the offerings had been brought for the building of the temple, “David blessed the Lord before all the congregation: and David said, Blessed be thou, Lord God of Israel our father, forever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine. . . . All things come of thee, and of thine own have we given thee.” This was a public recognition of the fact that God’s people are simply the stewards of God’s property, and that when they bring an offering to him, they simply bring to him of his own. When Abram returned from the slaughter of the kings, Melchisedec, the priest of the most high God, “blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: . . . and he gave him tithes of all.” In pronouncing the blessing upon Abram, Melchisedec recognized God as the possessor, or owner, of all things, and in paying to Melchisedec, the representative of God, a tenth of all that God had given into his hands, Abram recognized the same fact. In directing his servants to bring tithes and offerings for the support of his work in the earth, the Lord has established a constant reminder of the fact that the kingdom is his, and that he is the owner of all things. This practical acknowledgment of him as “Lord of heaven and earth,” opens the channel of blessing upon our stewardship, and makes the remaining nine tenths more fruitful in results. “I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.” This divine plan for the support of the gospel, if faithfully followed, would bring an abundant supply into the treasury of the Lord, and solve one of the most trying problems connected with the effort to extend a knowledge of this message quickly among all nations. The Lord rebukes those who withhold tithes and offerings, with this startling inquiry: “Will a man rob God?” Are there not many who are robbing God under the plea that they must pay their obligations to men? It is a good plan to follow the injunction, “Owe no man anything,” but it is a sad mistake to rob God in order to appear honest with men. “How much owest thou?”

Look on the Fields

THE words which Jesus spoke to his disciples in connection with his talk with the woman at Jacob’s well need to be often repeated in our time: “Lift up your eyes, and look on the fields; for they are white already to harvest.” There is a great work to be done by God’s people before the coming of the Lord, and the very doing of this work will be the best possible preparation of God’s people for the coming of the Lord. We must constantly bear on our hearts the great fields which have never heard this message. When we remember that within the territory of the European General Conference there are five hundred million people, very few of whom have received the truth as revealed to this people, it ought to stir our hearts greatly, and lead to earnest consecration to service. The testimony from many fields is that the doors are open to the truth, and it only needs those who will enter these open doors. It needs no argument to show that there must be in the church now the same revelation of divine power, the manifest working of God with his servants, as was seen in the early church when the gospel of a crucified and risen Saviour was proclaimed in the then known world in one generation. It is only under the personal leadership of the Captain of the Lord’s host, and only through the power which comes from such leadership, that the work before us can be accomplished in this generation. But the resources of God are not limited, and he has agencies ready to bring into use just as soon as the human instrumentalities are willing to act their part in the campaign. The spirit of Caleb and Joshua is now needed as the inspiration of all the Lord’s people. They had the same opportunity to see the difficulties as the other spies, but they saw at the same time the sufficiency of the Lord, who was with them. “Rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defense is departed from them, and the Lord is with us: fear them not.” The faith of Caleb and Joshua brought them into the possession of the land, while the others perished in the wilderness. This same faith will enable us to see the end of this work in this generation. Let us “look on the fields.”

What Might Be

By Editor

Editorial

What Might Be

How rapidly this message might spread if every one of the seventy-five thousand and more who profess to believe it was an earnest laborer together with God. How much new territory might be occupied for this message if the genuine missionary spirit should take possession of all those who are remaining with the large churches merely for their own convenience. How much money would be available for sending out those who are willing to go to the ends of the earth with this message if all its professed adherents would really follow the Bible plan of tithes and offerings. Will anything short of persecution arouse this people to their God-given duty and privilege? Let each one of us answer for himself.

The Living Fountain

By Uriah Smith

WHEN Christ sat on Jacob’s well with the woman of Samaria, and asked her to give him a drink, she responded, “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?” Jesus said unto her, “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?” John 4: 7–11.
The object the Lord had in view in all this interview was to bring the woman to seek salvation of him. But she failed to catch the intent of his words, and fell right back to the literal and material water before her, and reminded him that he had nothing to draw with, and the well was deep. “Whence then,” she said, “hast thou that living water?” Jesus adapted his own language to her plane of thought, and gave her further instruction. “Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” Verses 13, 14. Another scripture says, “But this spake he of the Spirit, which they that believe on him should receive.” John 7: 39. The figure was that of a living spring of water, in contrast with that of Jacob’s well, which was simply the drainage and surface water from the surrounding hills. The meaning of his words was that his grace was like water from the spring, or living well, which is of the most refreshing kind. It ministers refreshment and life. It is also aggressive, and forces its way up. It is abounding, that is, it does not dry up, and is free to all comers. He intimated that it was in him, and he had it to bestow. There was no need of a bucket with which to draw it. It would be given for the asking, and he alone could give it. It was not to be found in any earthly well.
In her ignorance the woman inquires, “Whence then hast thou that living water?” That is a theme on which we can study. The revelation we have of the Lord Jesus reveals his source of power. He has now unlimited power to bestow, arising from his divine nature, allied with his perfect humanity. It springs also from the purpose and appointment of God respecting his Son; it arises from the anointing of the Holy Ghost, and from his redeeming work, which operated for good, even before its actual manifestation. It is in full operation now. It springs also from his prevailing intercession with his Father, where he is seated at the right hand of the throne of the Majesty on high. He gives this living water from his appropriated and representative life in glory; for all power is now given into his hands. Matt. 28:18. What comforting and sweeping inferences we may draw from this, of his ability and willingness still to bless and supply all our wants. Since he has this living water in his own unchanging self, he has it now as fully as he ever had. He is himself the sole fountain, full and all-sufficient, forever. Wesley’s beautiful hymn, as familiar as it is Scriptural, is always in place:—
“Thou of life the fountain art, Freely let me take of thee; Spring thou up within my heart, Rise to all eternity.”
Speaking of Cairo, the author of “Ragged Life in Egypt,” says, “Perhaps no cry is more striking, after all, than the short and simple cry of the water carrier. He goes along the street, carrying the water-skin on his shoulder, crying to all he passes, ‘The gift of God.’ It is impossible to hear this cry without thinking of the Lord’s words to the woman of Samaria, ‘If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.’ It is very likely that water so valuable, and often so scarce in hot countries, was in those days, as it is now, spoken of as ‘the gift of God,’ to denote its preciousness. If so, the expression would be extremely forcible to the woman, as well as full of meaning.”—Biblical Treasury.
A Biblical writer says: “The fountain of living waters is God himself.” Jer. 2:13. “With thee is the fountain of life.” Ps. 36:9. It is not a mere cistern; it is a pouring, running, living stream; nay, rather, a fountain that springs up perpetually. We all know that a jet or fountain is produced by a head of water that presses down from a great elevation; and the higher the spring, the loftier and more powerful the jet; which, however, never surpasses the height of the source. Our spiritual life, “wellspring of life,” has its source in heaven: “and it is heavenward that it rises, and is content with no lower level. It came from God, and to God it will return.”
With one more extract we bring these comments to a close: C. H. Spurgeon, of London, England, says: “When I have ridden through London, I have been overwhelmed with the greatness of the supply which must daily be necessary to feed its millions, and have wondered that a famine did not at once set in. But when I have seen the markets and storehouses, and have thought of the whole earth as eager to obtain a sale of its produce in this vast metropolis, I have rested in content. I see whence the almost illimitable supplies are drawn, and my wonder henceforth is, not that the millions are fed, but that they should be able to consume such immeasurable quantities of food. “Thus when I behold man’s spiritual need, I marvel that it should ever be met. But when I behold the person and the work of the Lord Jesus, my marvel ceases; and a new wonder begins: I wonder rather at the infinity of grace than at the power of sin.” U. S.

Studies in the Gospel Message

IN our study last week we raised the question why it is necessary at this time to place so much stress on the study of the book of Daniel, and in seeking an answer to this inquiry our attention was directed to the central theme of the gospel—the indwelling presence of God in the heart of the believer. We found that the sanctuary and its services constitute a great object lesson, “a parable for the time now present,” in which this fundamental truth of Christianity, and the provision which God has made for the realization of this truth through the sacrifice of Christ, are set forth. We also noted the prophecy found in 2 Thess. 2: 1–12, in which “the falling away” was foretold, and it was declared that “the man of sin” would be revealed, and that he would pervert to such an extent the truth taught by the sanctuary and its services that he would take the place which belongs to God in his own temple, claiming all the time to be the representative of God. At the close of the study we asked these three questions: Is there any way of locating the rise of this great apostasy and of following its development? Has the church any duty to the world with reference to it? Does the time of the coming of the Lord depend in any way upon the working of this “mystery of lawlessness”? And the promise was made that these questions should be considered this week.
Inasmuch as “the falling away” could come only by a complete setting aside of the truth of genuine Christianity as taught in the sanctuary and its services, it is evident that restoration from this great apostasy can come only through the teaching of the truth revealed in the sanctuary and its services. And inasmuch as this apostasy continues until the coming of the Lord, and is brought to an end only by the coming of the Lord, it is equally evident that before the coming of the Lord, and as a means of preparing a people for that event by saving them from this apostasy, the truth taught in the sanctuary and its services must be proclaimed just as widely as the apostasy has spread. In other words, the message of preparation for the coming of the Lord must restore the knowledge of, and the experience of, the vital truth revealed in the sanctuary and its services. It remains for us to inquire where we can find the help needed in order to unmask this “man of sin,” and to reveal the truth concerning this “mystery of lawlessness.”
The Saviour directed the minds of his disciples to the book of Daniel for light concerning the destruction of Jerusalem, and encouraged them to believe that the prophecy could be understood. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand), then let them which be in Judæa flee into the mountains.” “When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight.” But we pointed out last week that the prophecies concerning the destruction of Jerusalem have an application also to the destruction of the world at the time of the second advent. “The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon his law.” In view of this fact we are warranted in concluding that the words of Jesus concerning the book of Daniel apply to the time when the destruction of the world is near, just as much as at the time when the destruction of Jerusalem was near. And as the work of “the man of sin” and of “the mystery of lawlessness” is an evident perversion of the truth taught in the sanctuary and its services, and culminates in such an abomination of desolation that “the man of sin,” actually “sitteth in the temple of God, setting himself forth as God,” it seems clear that when the book of Daniel is read so as to be understood, it will both reveal “the man of sin” so that he may be recognized when he appears, and the truth taught by the sanctuary and its services as the means of salvation from “the falling away.”
The book of Daniel deals with the experiences of Daniel and his companions as captives in Babylon, and contains prophecies which cover the whole course of events from the time of the captivity to the setting up of the everlasting kingdom of God. The real subject of the whole book is The Service of the True God. It sets forth the true temple service as applied in both individual and national life. It is a living exposition of the sanctuary and its services, and the results of accepting or rejecting the gospel of the kingdom as taught therein. In the historical part of the book we find, on the one hand, in the experiences of Daniel and his companions a living interpretation of the central truth of Christianity as taught in the sanctuary and its services—the indwelling presence of God guiding and ruling the life; and on the other hand, in the experience of Babylon we have a concrete illustration of the rejection of this vital principle, the consequent assertion of self, and the inevitable result of such a course. In the prophetic parts of the book we have a wider application of these same principles as exemplified in the experience of the saints of the Most High, or the church, and of the kingdom of the world, with special reference to the time when the church is in Babylon. Thus Daniel and his companions in Babylon become a type of the church in Babylon, and the historical part of the book of Daniel has a prophetic application. From this standpoint it is plain that the real purpose of studying and teaching the book of Daniel should be to learn how to become a Daniel, and how to help others into the same experience.
In order that we may see more clearly that the real subject of the book is The Service of the True God, we will briefly consider the experience of Daniel and his companions as given in the earlier chapters. After a statement of the fact of the captivity, and of the command of Nebuchadnezzar to choose some of the children of Israel to be trained to stand before the king, we are introduced to Daniel and his three companions as among those who were selected. The purpose of Daniel “that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank,” indicates that he recognized his body as the temple of the living God, and that it was his duty to preserve that temple in the very best condition for the service of God. “Why did Daniel and his companions refuse to eat at the king’s table? Why did they refuse his meats and wines?—Because they had been taught that this class of food would not keep the mind or the physical structure in the very best condition of health to do God’s service.” This is one phase, and a very important one, of the practical application of the truth taught in the sanctuary and its services. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” “Holiness becometh thine house, O Lord, forever.”
The superiority of the service which these young men were prepared to render because of their recognition of their relation to God as their King and his recognition of them as his servants is plainly declared by the record: “As for these four children, God gave them knowledge and skill in all learning and wisdom. . . . And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” The true reason for giving attention to food and drink is here made plain. It is not merely to avoid aches and pains and the inconvenience of sickness,—these are purely selfish reasons,—but rather that the human temple may be preserved in the best condition for the most efficient service. To waste the God-given powers in the gratification of appetite or passion is to rob God of just so much power for service. When his right to the highest and best service is recognized, and the body temple is kept in the best possible condition for it, then the way is open for the revelation of the glory of God in his temple, and the light will so shine that men will see good works and glorify God. So it was in the case of Daniel. This is shown in his later experiences in Babylon in his ability to render service to the true God. This merely suggestive study of the first chapter of Daniel has shown that it is the fitting introduction to the main subject of the book,—The Service of the True God,—and that it deals with the foundation experience of the best service. The other chapters will be taken up in our next study.

“Adroit Statesmanship”

By L. A. S.

The leading editorial in the Northwestern Christian Advocate (Methodist, Chicago) of September 17, is printed under the title, “Has the President of the United States Been Made the Cat’s-Paw of Archbishop Ireland?” “The asking of such a question ought to be an insult to the president,” says the Advocate; nevertheless it feels that the question is justified, because “if founded upon fact,” it “is one of the gravest issues which the American people could be called upon to consider.” The Advocate then proceeds to give reasons for believing that the question is indeed “founded upon fact.” The expression of such views of the situation by a leading organ of the Methodist Church in this country is well worthy of note.
The Advocate quotes a cablegram from Rome dated September 11, stating it was rumored there that President Roosevelt had intimated to the Vatican that he would be pleased to see Archbishop Ireland made a cardinal as a reward for the services the latter has rendered the church and the United States. But little importance would be attached to this cablegram, the Advocate says, were it not that similar cablegrams from Rome have been published of late in American dailies, “intimating that such action on the part of the president had been or was to be solicited.” As an example of these, it quotes from the Brooklyn Eagle the statement concerning the contemplated promotion of Archbishop Ireland, that “it is considered that if, after a satisfactory solution of the Philippine question, President Roosevelt asks the pope to recompense Archbishop Ireland for his services in the affair, the pontiff will then consider the matter.”
The Advocate considers it “hardly credible” that the president has been guilty of “such violation of the spirit, if not the letter,” of the national constitution, and of “such an insult to the members of the Protestant churches,” as would be involved in a request of this nature to the pope. “That any president or any political party,” it adds, “should permit the friends of Archbishop Ireland to use them, would be the most astounding act in the history of American politics; and if committed, would surely result in strife that would wreck the careers of politicians and political parties.”
The Advocate is mistaken; this would not be “the most astounding act in the history of American politics.” We would remind this Methodist organ of an event which happened in this country a few years ago, to which possibly it paid but little attention, the papal church not being directly concerned in it; namely, the surrender of congress to the church-and-state party in this country, who demanded that the Columbian Exposition in Chicago should be closed on the “sabbath.” Congress, led by the Senate, enacted a law declaring that the first day of the week is the “Christian sabbath,” and forbidding the exposition to be opened on that day. And shortly afterward a prominent member of the church party at whose demand Congress had done this thing, in a sermon setting forth the “benefits” of ecclesiastical control in politics, said: “I have learned that we [the church party] hold the United States Senate in our hands.” This is what a majority in Congress did in 1892, and it was truly a “most astounding act,” judged from the standpoint of the Constitution of this nation. It was not permitting “the friends of Archbishop Ireland to use them,” but it was permitting themselves to be used by other ecclesiastics in this country for an unlawful purpose, contrary to the spirit if not the letter of the Constitution; and the act was not one whit better in character because the ecclesiastics were Protestant and not papal. Indeed, it was in the machinations of this Protestant church-and-state party, which has persistently demanded religious legislation on the part of both state and national legislatures, that this evil practice of letting themselves be used for ecclesiastical purposes had its beginning among politicians and legislators in this country. No one who has kept track of the record of these things contained in the last twenty years of United States history, has any occasion to be surprised at the intimation that the government has lent itself now to a faction of the Roman Catholic Church.
The Advocate clearly sees that if the president should make the request attributed to him in the cablegram from Rome, “it would place him and his administration under obligations to an ecclesiastical power which not only claims temporal sovereignty, but claims to be superior to all temporal sovereigns, including the president of the United States.” And, says the Advocate, “there are developing evidences which seem to show that a trap was laid for the president and his advisers on the friar question, and that they have walked into it, and from the Roman Catholic point of view have been caught.” The Advocate can also see that Governor Taft’s mission to Rome, about the merely “business” character of which so much was said in American newspapers, really amounted to diplomatic intercourse between the papacy and the United States. On this point it quotes from the Rome correspondent of the Catholic Citizen (Milwaukee). It seems, the Advocate says, on the authority of this correspondent, “that the pope willfully but adroitly changed the character of Governor Taft’s mission from a business to a diplomatic mission, thus apparently forcing an official of the United States government to violate the Constitution, and usurp the laws which declare that the power to create a diplomatic mission inheres in Congress alone.”
The whole affair was a piece of “adroit statesmanship” on the part of the pope. So says this Rome correspondent of the Catholic Citizen, and the Advocate agrees with his view. “That was exquisitely and robustly adroit statesmanship,” he says, “which converted into direct relations with the United States at Manila the work of a commission that presented its credentials with a speech setting forth as the basic fact of the case, and its primary purpose, . . . a total separation between church and state.” That is to say, the pope has used this mission of the American governor to Rome, ostensibly bent on severing church and state in the Philippines, to place the United States government in a position squarely contradictory to the American principle of the separation of church and state. This is “adroit statesmanship,” indeed, but adroit statesmanship is no new thing at the Vatican. The papacy is a master of such statesmanship, and no government which enters into negotiations with the papacy has any reason to think it is not contending with the master diplomatic power of the world. It can expect only to get beaten in the diplomatic game.
From these “transactions at Rome, as reported in the Roman Catholic papers,” the Advocate sees that “there should be no further negotiations in Rome or Washington with an official representative of the Vatican,” nor should there be “further prolongation of negotiations over the removal of the friars.” The evidence shows that “the church authorities can no longer be trusted to deal frankly with the president and the government of the United States in this matter,” and therefore “the negotiations should be brought at once to a definite and final conclusion.” Why did not the Advocate know all this before the negotiations were begun? Was anything else to be expected, in the light of papal history and papal claims? Why were the founders of this Western republic so careful to separate the civil government from the sphere of religion? Was it not because they had in view this very history of the papacy, and knew that the union of church and state was a fundamental principle of the papal system? Religious legislation is a papal measure; and when such legislation is enacted and enforced as has been done in this country in the matter of Sunday laws, what is to be expected but that the government will finally come into touch with the papacy itself? And now just this thing has come, or is so threatening as to cause this organ of Methodism to speak out in alarm; but the time to have taken alarm was years ago, when American Protestants began to imitate papal ways.
L. A. S.

Boston Court Upholds Bequest Opposing Immortality Doctrine

A Boston court has decided that it is legal to make a bequest of money for the purpose of opposing the popular belief in the immortality of the soul. Some months ago the sum of ten thousand dollars was willed to the Advent Publication Society of Boston for this purpose, and a nephew of the testator brought suit to recover the money, taking the ground that to leave money for the purpose of opposing this popular dogma constituted evidence of insanity. The leading Methodist organ in the United States made note of the circumstances, and said that the will ought to be sustained “if the man was not insane.” To believe the Bible on this point of Christian doctrine, to the extent of showing one’s faith by works, seems to be evidence of insanity from the standpoint of the popular creed. The court opinion in the case was written by the chief justice of Massachusetts, and establishes a precedent which may be useful in other cases where a testator’s sanity is questioned on the ground of his opposition to some popular church dogma.

Love Proven by Keeping All Commandments

“‘If ye love me, keep my commandments. That does not mean such as may suit our convenience, or meet our approval, but ‘all things whatsoever I have commanded you.’ Any profession of love which falls short of this is the merest pretense.”

The Work in the Cities

By Ellen G. White

MRS. E. G. WHITE
TIME is passing, and the Lord calls upon the laborers in all departments of his work to lift up their eyes and behold the fields all ripe for the harvest.
Our workers are not branching out as they should in their efforts. Our leading men are not awake to the work that must be accomplished. When I think of the cities in which so little work has been done, in which there are so many thousands to be warned of the soon coming of the Saviour, I feel an intensity of desire to see men and women going forth to the work in the power of the Spirit, filled with Christ's love for perishing souls.
Those in our cities—living within the shadow of our doors—have been strangely neglected. Organized efforts should now be put forth to give them the message of present truth. A new song is to be put into their mouths. They are to go forth to impart to others now in darkness the light of the third angel's message.
We all need to be wide-awake, that, as the way opens, we may advance the work in the large cities. We are far behind in following the instruction to enter these cities and erect memorials for God. Step by step we are to lead souls into the full light of truth. We are to continue working until a church is organized, and a humble house of worship built. I am greatly encouraged to believe that many persons not of our faith will help considerably by their means. The light given me is that in many places, especially in the great cities of America, help will be given by such persons.
The workers laboring in cities should read carefully the tenth and eleventh chapters of Hebrews, and appropriate to themselves the instruction that this scripture contains. The eleventh chapter is a record of the experience of the faithful. Those who work for God in the cities must go forward in faith, doing their very best. As they watch and work and pray, God will hear and answer their petitions. They will obtain an experience that will be invaluable to them in their after work. Faith is the substance of things hoped for, the evidence of things not seen.
My mind is deeply stirred. In every city there is work to be done. Laborers are to go into our large cities and hold camp meetings. In these meetings, the very best talent is to be employed, that the truth may be proclaimed with power. Men of varied gifts are to be brought in. One man has not all the gifts required for the work. To make a camp meeting successful, several workers are needed. No one man should feel that it is his prerogative to do all the important work.
If in the camp meetings held in the cities the speakers proclaim the truth in the power of the Spirit, hearts will be reached. The love of Christ received into the heart will banish the love of error.
There is need of camp meetings like those held in the early stages of the work,—camp meetings separate from the business work of the conference. At a camp meeting the workers should be free to give the knowledge of the truth to those who attend from outside.
At our camp meetings arrangements should be made so that the poor may obtain wholesome, well-prepared food as cheaply as possible. There should also be a restaurant in which healthful dishes shall be prepared and served in an inviting manner, especially for the education of outsiders.
This work is not to be looked upon as separate from other departments of camp-meeting work. Each department of God's work is closely united with every other department, and all are to advance in perfect harmony.
“Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty.” Let the indifferent ones arouse, and act their part in the work of the Lord, lest this curse be spoken against them. Let all who can, give themselves to the long-neglected work in our cities,—a work that has been looked at, and then passed by on the other side, as the wounded man was passed by the priest and the Levite. Take up the work in the cities wholeheartedly, intelligently, unselfishly.
There are men of talent and influence who are longing for something they have not yet received. Let the truth in its simplicity be presented to them.
God selects his messengers, and gives them his message; and he says, “Forbid them not.” New methods must be introduced. God's people must awake to the necessities of the time in which they are living. God has men whom he will call into his service,—men who will not carry forward the work in the lifeless way in which it has been carried forward in the past. Many who have not yet heard the message to be given to the world, have learned the meaning of self-denial and self-sacrifice. Men will accept the truth who will work with earnestness and zeal, tact and understanding. Let none discourage these zealous workers. In some things they will make mistakes, and will need to be corrected and instructed. But have not men who have been long in the truth made mistakes, and needed correction and instruction? When they made mistakes, the Lord did not cast them off, but healed them and strengthened them, presenting them with his banner to hold aloft.
Our large cities are fast reaching the condition represented by the condition of the world before the flood, when “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” God-dishonoring sins are practiced by people living in lordly homes; but some of these very people, under the preaching of the last testing message, will be convicted and converted. From his inexhaustible store of grace, God can endow all who come to him. Looking upon humanity, fallen and degraded, he declares that the Holy Spirit shall be poured out upon all flesh. Many who have never heard the special truths for this time will feel the conviction of the Spirit as they listen to the message of startling importance.
In our large cities the message is to go forth as a lamp that burneth. God will raise up laborers for this work, and his angels will go before them. Let no one hinder these men of God's appointment. Forbid them not. God has given them their work. Let the message be given with so much power that the hearers shall be convinced. God will raise up workers who will occupy peculiar spheres of influence, workers who will carry the truth to the most unpromising places. Men will say, “Yea,” where once they said, “Nay.” Some who were once enemies will become valuable helpers, advancing the work with their means and their influence.
With intense interest God is looking on this world. He has noted the capacity of human beings for service. Looking down the ages, he has counted his workers, both men and women, and has prepared the way before them, saying, “I will send my messengers to them, and they shall see great light shining amid the darkness. Won to the service of Christ, they will use their talents to the glory of my name. They will go forth to work for me with zeal and devotion. Through their efforts the truth will speak to thousands in a most forcible manner, and men spiritually blind will receive sight, and will see my salvation. Truth will be made so prominent that he who runs may read. Means will be devised to reach hearts. Some of the methods used in this work will be different from the methods used in the work in the past; but let no one, because of this, block the way by criticism.”
God will set in operation many plans for the accomplishment of his work. The means that he has intrusted to wealthy men will be used to sustain his cause. His people will concentrate their efforts more and more on the great consummation, believing and obeying the commission:—
“All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.” “So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following.”

Sunshine as You Go

By John M. Baker

1. THE world has need of sunshine as you go, For we often see the tears of sorrow flow! You can haste that coming day When they'll all be wiped away If you scatter blessed sunshine as you go.
You can labor for the Master as you go; Plant the precious seed, and he will bid it grow; Toiling on whate'er betide, With the Saviour by your side, You can scatter blessed sunshine as you go.
You will meet with many trials as you go; There will be some self-denials here below; But keep looking still above, And remember God is love, While you scatter blessed sunshine as you go.
—John M. Baker, in Philadelphia Public Ledger.
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