Earlier text: THE GOSPEL FOR THE TIMETHE SPIRIT OF ANTICHRIST. NO. 1.
By Ellet Joseph Waggoner
IN 1 John 4:1-3 we find the following inspired warning and declaration:— "Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God; and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." Again in 2 John 7 we find a similar statement: "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist." "Antichrist" means "opposed to Christ." The great antichrist, therefore, is Satan himself, for he was the first opposer of Christ, and he is the instigator and abettor of everything that has ever come up in opposition to God and Christ. In Rev. 12:7-9 we find the following description of the first opposition to the Son of God, and its result:— "And there was war in Heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in Heaven. And the great dragon was cast out, that old serpent, called the devil, and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him." Michael is the archangel (Jude 9), that is, the chief or prince of the angels; and the archangel is Christ, for it is the voice of the archangel that will be heard at the last great day, when the dead shall be raised (1 Thess. 4:16); and Christ declared (John 5:26-29) that his own voice would be the one that should penetrate the graves, and call forth the dead. Therefore this war in Heaven was between Christ and his angels on one side, and Satan and his angels on the other side. It was the beginning of the great controversy which has been going on till the present time. When Christ was on earth he again met the devil in person, and again vanquished him; but still the warfare is kept up; Satan still opposes Christ by seeking to blind the minds of men so that the light of the glorious gospel of Christ may not shine unto them (2 Cor. 4:3, 4); and the contest will cease only with the utter destruction of Satan and all his works. The apostle, however, in the text first quoted, does not speak of antichrist himself, but of the "spirit of antichrist;" that is, not of Satan in person, but of the doctrines which he disseminates in order to blind the minds of them that believe not. This spirit of antichrist is declared to be a denial that Jesus is come in the flesh. It is commonly supposed that this refers to Roman Catholicism. This is probably because in 2 Thess. 2:3, 4 the Papacy is spoken of as the one "who opposeth and exalteth himself above all that is called God, or that is worshiped." There is no question but that Roman Catholicism is antichrist; but we propose to demonstrate that what is known as modern Spiritualism is essentially the spirit of antichrist, being the direct mouth-piece of Satan himself, and that Roman Catholicism and other forms of error, whether of greater or lesser degree, are only outgrowths of the principle which is the very heart of Spiritualism. Our first business is to inquire what it is to deny that Jesus Christ is come in the flesh. Of course the most direct method of denying that Jesus Christ is come in the flesh is to deny the entire narrative contained in the gospels, to say that the whole thing is a fabrication, and that there never was such a person as Jesus Christ. But there are comparatively few in enlightened lands who deny that such a person as Jesus Christ ever lived on this earth. Many who will admit that such a person lived, and that he was a very good man, possibly the best man that ever lived, will still deny his divinity; they will not admit that he was the Son of God. Such persons do most emphatically deny that Jesus Christ is come in the flesh, and are therefore deceived by that spirit of antichrist. But there is still another way in which the spirit of antichrist may be manifested, and that is by denying some essential part of the work of Christ, while still professing to believe on him. Representatives of this class are brought to view in Matt. 7:21-23. This working of the spirit of antichrist is the most insidious of all, and is that which will wreck the greater part of those who will be lost. Let us examine it. In the first chapter of John we have undoubted reference to Christ, under the title of "the Word:" "In the beginning was the Word, and the Word was with God, and the Word was God." In the fourteenth verse we read of him: "And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth." Grace means favor. Therefore the statement is that the Word was made flesh, and dwelt among us, full of favor. That is the same as saying that Christ came in the flesh as an exhibition of the favor of God to man. And in harmony with this are the words of Paul, "To wit, that God was in Christ, reconciling the world unto himself." 2 Cor. 5:19. "Christ Jesus came into the world to save sinners" (1 Tim. 1:15); he was "full of grace;" and so the apostle declares that the grace of God brings salvation. Titus 2:11. Now go back again to the statement that when Christ was made flesh and dwelt among us, he was full of favor. This favor was the favor of God, for his fullness was the fullness of God (Col. 1:19; 2:9), and God was manifest in him, reconciling the world to himself. Now we read in Ps. 30:5 that "in his favor is life." Therefore we conclude that Jesus Christ was made flesh and dwelt among us full of favor, in order to give life to men doomed to death; and this conclusion is strengthened by the statement, "In him was life; and the life was the light of men." John 1:4. The following texts show plainly that Christ's sole object in coming to this earth was to give life to those who otherwise would not have had it: John 3:16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The obvious conclusion is that if he had not come, all men would have perished, and that although he has come, none will have life except those who believe in him. And this conclusion is stated in so many words, in John 3:36: "He that believeth on the Son hath everlasting life; and he that believeth713not the Son shall not see life; but the wrath of God abideth on him." 1 John 5:10-12: "He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." John 10:9, 10: "I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy; I am come that they might have life, and that they might have it more abundantly." These texts abundantly prove that to give life was the sole object of the manifestation of Christ in the flesh. Therefore we say that to deny that he alone gives life,—to claim that without Christ men may have life—even under the most distressing conditions,—is virtually to deny that Jesus Christ is come in the flesh, and is consequently the spirit of antichrist. For to deny the essential part of Christ's work,—to deny the very thing and the only thing for which he was manifested in the flesh, full of grace and truth,—is the same as denying that he ever was manifested in the flesh at all. If men may have life without Christ, then to his words, "Ye will not come unto me, that ye might have life," they might have responded, "We don't need to, for we can have life without coming to you." And this they did say in effect. The spirit of antichrist which is in the world is, therefore, when traced to its very simplest form, merely a denial that man is dependent upon Christ for life; it is the claim that all men will have life, whether they believe in Christ or not. This spirit is pre-eminently exemplified in modern Spiritualism. The fundamental principle of Spiritualism, and, indeed, the whole sum and substance of it, is the doctrine of the natural immortality of man. We will let Spiritualists define it in their own words. N. F. Ravlin, formerly a Baptist minister, and now one of the leading Spiritualist lecturers in California, says:— "The very central truth of Spiritualism is the power and possibility of spirit return, under certain conditions, to communicate with those in the material form." Mrs. E. L. Watson, a noted "inspirational" lecturer, in an address in San Francisco, which was published in the Golden Gate of February 6, 1886, said:— "Spiritualism per se is a science; it is the demonstration of certain facts relative to the nature of man; it explains the psychical phenomena which have transpired in the past, and the mysteries which have surrounded us as spiritual beings. It demonstrates the fact of man's continued existence after death, and enlightens us in regard to the manner of that existence." The standing motto of the Spiritual Magazine, for many years the leading Spiritualist publication in England, was this:— "Spiritualism is based on the cardinal fact of spirit communion and influx; it is the effort to discover all truth relating to man's spiritual nature, capacities, relations, duties, welfare, and destiny, and its application to a regenerate life. It recognizes a continuous divine inspiration in man. It aims, through a careful, reverent study of facts, at a knowledge of the laws and principles which govern the occult forces of the universe; of the relations of spirit to matter, and of man to God and the spiritual world. It is thus catholic and progressive, leading to true religion as at one with the highest philosophy." In an article entitled, "Spiritualism and Religion," in the Golden Gate of July 9, 1887, John Weatherbee said:— "The central idea of modern Spiritualism is the key-stone of the religious arch. That is, a continued existence." But this central idea of Spiritualism is diametrically opposed to the Bible, for that declares that there is no such thing as continued existence for man unless he is one of the righteous ones who shall be alive when the Lord comes, and who will be translated. The patriarch Job said: "Man dieth, and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up; so man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep." Job 14:10-12. And he adds: "His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them." Verse 21. The psalmist says: "For in death there is no remembrance of thee; in the grave who shall give thee thanks?" Ps. 6:5. Again: "The dead praise not the Lord, neither any that go down into silence." Ps. 115:17. Again, still more positively: "Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Ps. 146:3, 4. Solomon wrote: "For to him that is joined to all the living there is hope; for a living dog is better than a dead lion. For the living know that they shall die; but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun." Eccl. 9:4-6. No matter how poor or how ignorant a man may be, he is infinitely richer and knows infinitely more than a dead man. The man who has barely consciousness enough to know that he is going to die, and who knows not another thing, knows far more than a dead man; for the dead know not anything,—their thoughts have perished. The dead are represented as dwelling in the dust, asleep. Thus Isa. 26:19: "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." And Dan. 12:2: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." All these Scripture declarations, and many more of like import—for the Bible teaches nothing different on this point—are contradicted by Spiritualism, which declares that man has a continued existence, and that there is no death. But this contradiction of the plain declaration of the Bible shows Spiritualism to be inspired by the spirit of antichrist; for the prophets spoke as they were moved by the Holy Ghost (2 Peter 1:21), and the Spirit of Christ was in them dictating all that they wrote. 1 Peter 1:10, 11.
W. THE SUNDAY AND THE SALOON.
By Editor
THE action of the "Personal Liberty League" of New York and Pennsylvania in demanding open saloons on Sunday from 2 P. M. till midnight, has given to the Sunday cause such an impetus as it probably has not had since the days of Constantine; and the reason of it is that the impetus is wholly political. The religious papers with one voice advocate decided and positive political action, and so do many of the secular papers. Principles have no place. All consideration of principle is given to the winds, and everything is rallied to the political protection of Sunday. This demand of the liquor interests does not seem at all to have enlarged the genuine prohibition sentiments of the public; it is only Sunday prohibition that is demanded. The following from the New York Observer is a sample of the general discussion of the subject:— "It may be thought by some that the Personal Liberty movement will not materially affect the business portion of our communities, or, in other words, that it will not touch the pockets of our reputable business men, and therefore can hardly be expected to interest them as much as if that were the case. Of course this is a very important point—the pocket—and a very tender one. But the movement for a free Sabbath, a saloon day, may affect that particular spot quite seriously. If the Legislature should pass a law opening the grog-shops on Sunday it may be followed by a considerable exodus from the State of respectable, law-abiding, Sabbath-loving people. In this city, for example, which lies within easy distance of two other States, the question of choosing a suburban residence might be determined for many by this Sunday-saloon business." Oh, yes! the saloon, with all its abominable evils, can run day and night six days in the week, and the "respectable, law-abiding, Sabbath-loving people" can stand it all without a murmur, and can choose their suburban or other residences without any special thoughts of an exodus. But, oh! oh! oh! the Sunday saloon is an awful evil. At the mere suggestion of the Sunday saloon, there is danger of an exodus of these exemplary people. So the evil is not in the saloon itself, it is only in the Sunday saloon. We verily believe that if the saloon element throughout the country would with one consent agree and faithfully stand to the agreement to shut all the saloons during the whole of Sunday, they could go on unquestioned during the other days and nights of the week, and there would not be enough Prohibition element in the nation to cause a ripple on the surface of public affairs. The force that can abolish the Sunday saloon can abolish the saloon altogether. Then why is it not done? The truth is that it is not the prohibited liquor traffic, but the enforced Sunday, that they want. LAST week we found that the United States is the power through which is to be developed the working of Satan with all power and signs and lying wonders; we found that the agency—Spiritualism—has already arisen, by which Satan is to manifest his great power and his strong delusion; and we also mentioned the fact that through the loud and persistent demand for the establishment of a national religion, the power—the image of the Papacy—is about to be formed by which the working of Satan is to be made effective. Our readers are acquainted with the manifestations of Spiritualism; but with the work of the National Reform Association which is to culminate in the living image of the Papacy, we fear they are not nearly as well acquainted as they ought to be. Although we have written about it a good deal in the Signs, we have never yet given our readers a summary view of this movement as it now stands. In this article we propose to give a statement of the prospect of the success of the National Reform movement as it actually stands at present. 1. The movement is supported by "all evangelical denominations." The Association has one hundred and twenty vice-presidents, eighty of whom, including Joseph Cook, are Revs. and Rev. D. Ds., and Rev. D. D., LL.Ds., and some are even Right Rev. D. D., LL.Ds. Of these eighty, eleven are bishops made up from the Episcopal, Evangelical, and United Brethren Churches. Besides these eighty divines, there are in the list ten college professors, one governor, three ex-governors, nine justices of Supreme Courts, two judges of Superior Courts, one judge of the United States District Court, one brevet brigadier-general, one colonel, and seven prominent officials of the Woman's Christian Temperance Union. It is true that not all of these eminent personages are really in favor of the movement, but the National Reform managers use their names and full titles for all they are worth, and thus make their influence tell for as much as though they everyone favored it. 2. The W. C. T. U. is counted, both by themselves and the National Reformers, as one with the National Reform Association. Miss Willard, Mrs. Woodbridge, Mrs. Bateham, Mrs. J. Ellen Foster, Mrs. Clara Hoffman, Mrs. Mary T. Lathrop, and Mrs. W. I. Sibley, of the Union, are all vice-presidents of the National Reform Association. In the Pittsburg National Reform Convention, May 11, 12, 1887, Rev. T. P. Stevenson, editor of the Christian Statesman and corresponding secretary of the National Reform Association, in his annual report made the following statement of the co-operation of the W. C. T. U. with National Reform:— "Two years ago Miss Frances E. Willard, president of the National Woman's Christian Temperance Union, suggested the creation of a special department of its already manifold work for the promotion of Sabbath observance, 'co-operating with the National Reform Association.' The suggestion was adopted at the National Convention in St. Louis, and the department was placed in charge of Mrs. Josephine C. Bateham, of Ohio, as national superin714tendent. Mrs. Bateham has since, with her own cordial assent, been made one of the vice-presidents of the National Reform Association. . . ." "One year ago your secretary placed in the hands of President Willard a memorandum suggesting the creation of another department 'for the retention of the Bible in the public schools,' and assigning reasons for such action. This step was recommended by Miss Willard in her annual address before the late National Convention at Minneapolis, and was adopted in so far that a committee was appointed to make preliminary inquiries during the coming year, with Miss Willard herself at the head of the committee." "In the series of 'Monthly Readings' for the use of local Unions as a responsive exercise, prepared or edited by Miss Willard, the reading for last July was on 'God in Government;' that for August on 'Sabbath Observance' (prepared by Mrs. Bateham), and that for September on 'Our National Sins.' Touching the first and last-named readings your secretary had correspondence with Miss Willard before they appeared." "A letter has been prepared to W. C. T. U. workers and speakers, asking them, in their public addresses, to refer to and plead for the Christian principles of civil government. The president of the National Union allows us to say that this letter is sent with her sanction and by her desire." "The heartiness and intelligence, the faith and courage, with which these Christian women embrace and advocate the fundamental principles of Christian government are most gratifying. Mrs. Woodbridge chose for her theme at Ocean Grove and Chautauqua, 'Shall the United States Acknowledge Christ as Sovereign?' Miss Willard loses no opportunity of declaring that 'the Government is on his shoulder.' Similar expressions are constantly on the lips of their leading speakers and writers. . . . Mrs. Woodbridge, in her address to the Workingmen's Assembly in Cleveland, appealed to them to join hands with the temperance forces in placing this 'Government upon the shoulder of him who is Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace, and in crowning Christ our Lord as the Ruler of Nations.''" 3. The workingmen. It will be seen by the above that the National Reform Association has not only gained the Union itself, but that through the Union it is making strong bids for the Knights of Labor and other workingmen's associations. Indeed, it was stated in the late convention that "the Anarchists, the Socialists, and the Catholic Church are all trying to catch the workingmen, but National Reform must secure the workingmen." And we are safe in saying that National Reform will secure them. Even though the Roman Church should secure the workingmen's associations, bodily, that will be no hindrance to National Reform's securing them, for of all the bids for support that the National Reform Association is making the strongest are made for the support of 4. The Catholic Church. Thus says the Christian Statesman of December 11, 1884:— "Whenever they [the Roman Catholics] are willing to co-operate in resisting the progress of political atheism, we will gladly join hands with them." "We cordially, gladly recognize the fact that in South American republics, and in France, and other European countries, the Roman Catholics are the recognized advocates of national Christianity, and stand opposed to all the proposals of secularism. . . . In a world's conference for the promotion of national Christianity many countries could be represented only by Roman Catholics."—Editorial before quoted. Now let us read a word from Rome. In his Encyclical published in 1885, Pope Leo XIII. says:— "We exhort all Catholics who would devote careful attention to public matters, to take an active part in all municipal affairs and elections, and to further the principles of the church in all public services, meetings, and gatherings. All Catholics must make themselves felt as active elements in daily political life in the countries where they live. They must penetrate wherever possible in the administration of civil affairs; must constantly exert the utmost vigilance and energy to prevent the usage of liberty from going beyond the limits fixed by God's law. All Catholics should do all in their power to cause the constitutions of States and legislation to be modeled to the principles of the true church. All Catholic writers and journalists should never lose for an instant from view the above prescriptions. All Catholics should redouble their submission to authority, and unite their whole heart and soul and body and mind in defense of the church and Christian wisdom." From the above quotations from the Statement it is seen that in European and South American countries the Roman Catholics are the recognized advocates of national Christianity. National Christianity is the object of the National Reform movement; our Constitution and legislation have to be remodeled before this national Christianity can be established; to remodel our Constitution and legislation is the aim of National Reform; but this is exactly what "all Catholics" are by the Pope ex cathedra commanded to do, and not to lose sight of it for an instant. What the National Reformers propose to do with our Constitution and legislation is precisely what the Roman Catholics in this country are commanded by the Pope to do. Therefore the aim of National Reform and the aim of Rome are identical and of course they will "gladly join hands." But to show how very eager the National Reformers are to join hands with Rome, we present another item. Last August the corresponding secretary of the National Reform Association went to Saratoga and held a National Reform meeting of the watering-place preachers assembled there. The principal point of discussion was religion in the public schools. Mr. Stevenson opened the discussion and argued against the present school system, and the official report says:— "The speaker argued against the secular programme: 1. That it does not satisfy the Roman Catholics or conciliate them to our school system. Their special outcry is against the atheistic tendencies of public education, and the exclusion of religious worship and instruction from the schools only gives color to the charge." Then in the discussion that followed Mr. Stevenson was asked this question:— "If we put the Protestant Bible in the schools where Protestants are in the majority, how could we object to the Douay version [the Catholic Bible] in schools where Roman Catholics are in the majority?" "The corresponding secretary" answered,—"WE WOULDN'T OBJECT." They "wouldn't object!!" They "wouldn't object" to a majority of Roman Catholics forcing the Catholic Bible into the hands of the children of Protestants and other non-Catholics, in the public schools! They "wouldn't object" to twenty Catholics forcing the Catholic Bible into the hands, and the Catholic worship upon the minds, of the children of nineteen non-Catholics in any public-school district! The Commentary.
By Ellen G. White
NOTES ON THE INTERNATIONAL LESSON.
AGAIN Jesus took the fields before him, and the sowers and reapers, to illustrate his truths, saying, "The kingdom of Heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also." THE tares were noxious weeds, very annoying to the cultivator of the soil, for they sprang up together with the good grain. There was danger of disturbing the roots of the wheat, and destroying the young blades, if the weeds were rudely pulled from among them; besides this, the tares so closely resembled the grain, while growing, that it was hard to distinguish the one from the other. WHEN the servants of the householder came and asked him from whence the tares had come, seeing he had sown good seed in his field, he told them that an enemy had sowed the weeds among his grain to injure him. Then they inquired if they might not gather out the tares and leave the wheat free. "But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares and bind them in bundles to burn them, but gather the wheat into my barn." THE enemy sowing the troublesome seeds, is an illustration of Satan's work upon the human mind. Christ is the Sower, who scatters the precious grain in the fallow ground715of the heart; but the enemy of souls steals in secretly and sows the seeds of evil. These germs of error spring up abundantly and bear their noxious fruit, sometimes crowding out and destroying the precious plants about them. The soil that should have produced goodly grain for the nourishment of man, runs to waste, and the seeds of sin are carried from that to other fields. THE growth of the tares among the wheat would draw special attention to it. The grain would be subjected to severe criticism. Indeed, the whole field might be set down as worthless by some superficial observer, or by one who delighted to discover evil. The sower might be condemned by him, as one who had mingled the bad seed with the good for his own wicked purpose. Just so the erring and hypocritical ones who profess to follow Jesus bring reproach upon the cause of Christianity, and cause the world to doubt concerning the truths of Christ. As the presence of the tares among the wheat counteracted to a great degree the work of the sower, so sin among the people of God frustrates, in a measure, the plan of Jesus to save fallen man from the power of Satan and render the barren ground of the human heart fruitful of good works. THE tares so closely resembled the wheat that the laborers might easily be deceived when the blades were green, and root out the good plants. But when the field was white for the harvest, then the worthless weeds bore no resemblance to the wheat that bowed under the weight of its full, ripe heads. Then the tares were ruthlessly plucked up and destroyed, while the precious grain was gathered into barns. Sinners who make false pretensions of piety mingle together for a time with the true followers of Christ, and this external semblance of Christianity is calculated to deceive many. But in the harvest of the world there will be no likeness between good and evil. The wicked will be gathered from the righteous, to trouble them no more forever. AFTER Jesus had sent the multitude away, and had retired with his disciples into the house, they asked him to explain the parable that he had given them, and he answered: "He that soweth the good seed is the Son of man. The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear." THESE words of Christ are meaningless to those who are looking for a temporal millennium, when all the world will be converted. He expressly states that the wheat and tares shall grow together till the harvest, which is the end of the world. Then the tares are to be gathered out of the field; but they are not to be transformed by a mighty miracle into wheat. They are to remain tares, and are to be cast into the fire and utterly destroyed.—Mrs. E. G. White, in Great Controversy, Vol. 2. WHEN we realize we are nothing, then we are on the door-step of grace.—Bellamy. THE following was written by a Cleveland minister to one of the religious journals. Even allowing that he was considerably discouraged, the case is very bad, and with the facts to which he refers, which cannot be gainsaid, we do not see how he could keep from being discouraged. He says:— "The rising generation has little faith in or love for the doctrines of any church. Forty years ago the Roman Catholics had only one small wooden church on the flats, in the poorest part of the city. To-day they have a cathedral, a bishop's palace, and many handsome churches, besides schools and charities innumerable. Bad as the condition is here, it is worse in the country. Many churches are shut up; all are more or less in debt and are trying to keep their heads above water. Five of the churches in this city recently united and brought the Rev. Dr. George F. Pentecost here, at a cost of $300 a week and expenses. After six weeks of earnest work on his part and united effort on the part of the people, he left us, and we find ourselves poorer in pocket, but with no new converts. These things show that change is needed. It may be that strong spiritual churches can be built in large cities like New York, whose influence will be felt all over the land, as was that of Rome in her better days. At all events, something must be done very soon to arrest the practical paganism that is so rapidly taking the place of the old Christian faith." The most discouraging feature of the whole thing is the fact that so many ministers see the same thing, yet find no cause for discouragement, but think that the world, under the influence of the church, is moving right forward to the millennium. Would it not be well for some of them to try to find out which of the teachings of "the church" are responsible for the "practical paganism" that is becoming so prevalent? GERMAN CAMP-MEETING.
By H. Shultz
THE first German camp-meeting of Seventh-day Adventists ever held in the world was held at Hillsboro, Kansas, October 21 to 31. Notwithstanding cold weather made it necessary to have stoves in all the tents, the meeting was well attended. About three hundred remained on the ground in tents and houses close by, and from five to six hundred attended the meetings daily. The Sabbath-school was well attended. The first Sabbath we had thirty-eight classes and nearly three hundred scholars. The second Sabbath we had forty-two classes and nearly four hundred scholars, besides many visitors. The preaching through the day was of a practical nature, to lead our own people nearer to the Lamb of God that taketh away the sin of the world; in the evening the discourses were on doctrinal points. The dear Lord came very near to us by his good Spirit, and hearts were made tender before him; our brethren were much encouraged to press forward in the good work, unto the coming of our Lord and Saviour Jesus Christ. A good impression was made upon many not of our faith, many of whom we hope yet to see walking in the light of present truth. On Sunday, the 31st, five were buried with their Lord in baptism, and united with the church, and four others were received into the church by vote, upon confession of faith. Truly the Lord is good. H. SHULTZ. Oakland, Cal., November 16, 1887. OUR SAVIOUR'S RECORDED PRAYERS.
PRAYER FOR HIS DISCIPLES.
1. WHEN Jesus had finished his work of teaching, and of giving a spotless example to men, what prayer did he offer? "I have glorified thee on the earth; I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." John 17:4, 5. 2. For whom did he specially pray at this time? "I pray for them; I pray not for the world, but for them which thou hast given me; for they are thine." Verse 9. 3. What did he ask for them? "And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." Verse 11. 4. What attendant blessings did he invoke for them? "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." "Sanctify them through thy truth; thy word is truth." Verses 15, 17. 5. Who are included in this prayer? "Neither pray I for these alone, but for them also which shall believe on me through their word." Verse 20. 6. What state of unity does he pray that they may all maintain? "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." Verse 21. 7. Why does he so earnestly desire this degree of oneness? "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." "I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." Verses 21, 23. 8. Why does he pray that all his disciples may finally be with him in glory? "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world." Verse 24. THE PRAYER IN THE GARDEN.
9. What prayer did Jesus make just before his betrayal? "And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." Matt. 26:39. 10. Which of the disciples were nearest to him at this time? "And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy." Verse 37. 11. What did he say to them about his feelings? "Then saith he unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me." Verse 38. 12. What did he ask them to do? Same verse. 13. What did he say to them when he returned from prayer and found them sleeping? "And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?" Verse 40. 14. What admonition did he give them? "Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak." Verse 41. 15. How many times did he make the same prayer, and find the disciples asleep at each return? 16. How great was the agony of his prayer? "And being in an agony he prayed more earnestly; and his sweat was as it were great drops of blood falling down to the ground." Luke 22:44. 17. How was he strengthened? "And there appeared an angel unto him from Heaven, strengthening him." Verse 43. 18. What command has this same Lord left us? "Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning; lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch." Mark 13:35-37. 1. What passages teach that the prayers of the saints may aid the minister to speak with power, to gain a hearing, and make his work acceptable? Eph. 6:19, 20; Col. 4:3; 2 Thess. 3:1. 3. What part should Christians be sure not to forget while trying to secure proper ministerial labor? Matt. 9:38. 4. How are we exhorted to pray earnestly for all men, especially for those who are in authority? 1 Tim. 2:1, 2. 5. What special instruction did the Saviour give his disciples with reference to prayer? Matt. 6:5-7.