Earlier text: DISCUSSION ON THE SABBATH QUESTIONDON'T GIVE LIQUOR TO CHILDREN.
One of the first literary men in the United States said to the writer, after speaking on the subject of temperance: “There is one thing which, as you visit different places, I wish you to do everywhere, that is, to entreat every mother never to give a drop of strong drink to a child. I have had to fight as for my life all my days, to keep from dying a drunkard, because I was fed with spirits when a child. I acquired a taste for it. My brother, poor fellow, died a drunkard. I would not have a child of mine take a drop of it for anything. Warn every mother, wherever you go, never to give a drop to a child.” White Robes: The Plan of Salvation by Jesus Christ
White Robes: OR, THE PLAN OF SALVATION BY JESUS CHRIST, FROM PARADISE LOST TO PARADISE RESTORED.
The white robes of the redeemed, or the plan of salvation by Jesus Christ, and what will be finally accomplished by it for all those who accept it, and comply with its conditions, is a theme upon which we have more recently dwelt with great delight. And we propose to give a series of articles upon the subject, in which we hope to successfully expose popular errors, and set forth important truths in contrast with the common errors of our time. The seventh chapter of the book of Revelation relates to two classes of the redeemed. It first introduces the definite number of an hundred and forty and four thousand, and gives distinct specifications relative to them, of which we shall fully speak in a future article. The closing portion of the chapter then describes the great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, as clothed with white robes, and bearing palms of victory. One class is numbered; the other cannot be numbered. One is manifested and sealed at a definite period of time; while the other is redeemed, not only from all the nations existing at any one time, but from all people who have lived upon the earth from the time of the offer of salvation to fallen man, to the close of human probation. “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.” Verses 9, 10. The prophet had just before taken a definite view of the one hundred and forty and four thousand, which were to be manifested and sealed near the close of probation. He next beholds with astonishment the numberless hosts of the redeemed, which make up all the saved. And as his prophetic eye runs back over all time, he sees them gathered from all the nations, in all the different ages of the world. Hence the expression, “After this I looked, and, lo, a great multitude.” These stood before the Lamb. They had been redeemed by the blood of Christ, and stood before him as the dear purchase of his precious blood. They were clothed with white robes. We shall not understand by this that the saints in this world, or in that which is to come, are to wear literal garments of white linen to represent inward holiness. The white robe must be understood as a figure of purity of character. The redeemed of the Lord had obtained this purity during the period of their probation. They had availed themselves of the matchless cleansing power of the blood of Jesus Christ, while, at the same time, they had, in his strength, wrought righteousness. These, also, held palms in their hands. They were victors. They had conquered the world, the flesh, and the devil. They had overcome by the blood of the Lamb, and by the word of their testimony. And, let it be borne in mind, these were the saved “of all nations, and kindreds, and people, and tongues.” Abel and Enoch will be there; righteous Noah, faithful Abraham, and all the holy prophets of God, with robes washed in the blood of the Lamb, and bearing palms of victory, through his redeeming power, will stand before him, as well as the apostles and martyrs of Jesus, the reformers and those saved in the nineteenth century. Hark! Do you hear that universal shout of victory from unnumbered voices? Salvation’s hour complete has come! And now the heavenly plains are ringing with the significant notes of “Salvation to our God which sitteth upon the throne, and unto the Lamb.” The patriarchs, prophets, and saints of past dispensations, join those saved in the present dispensation in ascribing the praise of their salvation to Jesus, the Redeemer. While those who are saved in the present dispensation join the patriarchs and those saved in the Jewish age in honors to the Creator and Law-giver. Hence, the law of Him that sitteth upon the throne, and the gospel of the Lamb of God, both reach across all the ages of human probation, and are in perfect harmony in the execution of the great plan of man’s salvation. In the name of reason and of revelation, we protest against the heresy that the law of the Father and the gospel of the Son of God are opposed to each other; the one to take the place of the other, as if the men of former dispensations were saved by the law, and those of the present dispensation, saved by the gospel. For if this were possible, the redeemed would be divided in ascribing the praises of their salvation. There would be two distinct songs heard in Heaven, and both would differ from that universal one heard by John, pealing forth from all the saved of all the ages. While the patriarchs, and those saved from the Jewish age, would be shouting, “Salvation to our God which sitteth upon the throne,” and ascribing the praise of their salvation to the divine law, those who are saved in what is called the Christian age would be shouting, “Salvation unto the Lamb,” and ascribing their salvation to the gospel! This view of the subject is not only anti-scriptural in the highest degree, but is preposterous. It has been the object of the father of falsehood and error, in order to confuse the glorious plan of salvation in the minds of the people, to make it appear that the law of the Father and the gospel of the Son are in contrast. The Jews were incited by the spirit of error to reject Jesus and his gospel while they clung to the law, their interpretations of which were fearfully warped by their traditions. And many Christians, led by the same spirit of error, reject the law of the Father, while they profess with great tenacity to cling to the cross and the gospel. The cry of the one was, The law! the law! but away with Christ! The cry of the other is, The gospel of Christ! the gospel! but away with the law. The grand scheme of the salvation of men in all the ages of probation is one plan. There is but one. And the victorious song of all who are saved by it will be one. The gospel is not one of the plans by which men are saved from sin, and by which they secure a moral fitness for the life to come. There is but one plan, and the gospel is a part of that great plan. Neither has it been possible for sinful man in the ages past to secure a fitness for the inheritance of the saints in light, by the divine law alone. There is no ability in the law to redeem the transgressor. It is not the province of law, human or divine, to redeem the transgressor of law. The law is a rule of right actions, condemning the transgressor, and holding him as such until he suffers the penalty. The divine law can do no more for the sinner than this. Without the gospel, which alone offers pardon and salvation to the repenting sinner, the men of the patriarchal and Jewish ages would all have been lost. The gospel of the Son of God is the good news that there was pardon and salvation for fallen man through Jesus Christ. That good news was proclaimed to Adam, and embraced by Abel, Enoch, and all the patriarchs and prophets. Jesus is the only Saviour of men. “There is none other name under heaven given among men, whereby we must be saved.” Acts 4:12. Hence he is the “Lamb slain from the foundation of the world.” Rev. 13:8. Next week we will speak more fully of the gospel in former dispensations. Moses and Aaron.
By Ellen G. White
Upon Mount Hor Aaron died and was buried. Moses, Aaron’s brother, and Eleazar, his son, accompanied him. The painful duty was laid upon Moses to remove from his brother Aaron the sacerdotal robes and place them upon Eleazar, for God had said he should succeed Aaron in the priesthood. Moses and Eleazar witnessed the death of Aaron; and Moses buried him in the mount. This scene upon Mount Hor carries our minds back and connects it with some of the most striking events in the life of Aaron. Aaron was a man of amiable disposition, whom God selected to stand with Moses and speak for him, in short, to be mouthpiece for Moses. God might have chosen Aaron as leader; but he who is acquainted with hearts, who understands character, knew that Aaron was yielding, and lacked moral courage to stand in defense of the right under all circumstances irrespective of consequences. Aaron’s desire to have the good will of the people sometimes led him to commit great wrongs. He too frequently yielded to their entreaties, and in so doing dishonored God. The same want of standing firmly for the right in his family resulted in the death of two of his sons. Aaron was eminent for piety and usefulness, but he neglected to discipline his family. Rather than perform the task of requiring respect and reverence of his sons, he allowed them to follow their inclinations. He did not discipline them in self-denial, but yielded to their wishes. They were not disciplined to respect and reverence parental authority. The father was the proper ruler of his own family as long as he lived. His authority was not to cease, even after his children were grown up and had families of their own. God himself was the monarch of the nation, and from the people he claimed obedience and honor. The order and prosperity of the kingdom depended upon the good order of the church. And the prosperity, harmony, and order of the church were dependent upon the good order and thorough discipline of families. God punishes the unfaithfulness of parents to whom he has intrusted the duty to maintain the principles of parental government, which lie at the foundation of church discipline, and the prosperity of the nation. One undisciplined child has frequently marred the peace and harmony of a church, and incited to murmuring and rebellion, a nation. God has enjoined, in the most solemn manner upon children, their duty to affectionately respect and honor their parents. God required, on the other hand, of parents to train up their children, and with unceasing diligence to educate them in regard to the claims of his law, and to instruct them in the knowledge and fear of God. These injunctions which God laid with so much solemnity upon the Jews, rests with equal weight upon Christian parents. Those who neglect the light and instruction given of God in his word, in regard to training their children and commanding their household after them, will have a fearful account to settle. Aaron’s criminal neglect to command respect and reverence of his sons resulted in their death. God distinguished Aaron in choosing him and his male posterity for the priesthood. His sons ministered in the sacred office. Nadab and Abihu failed to reverence the command of God, to offer sacred fire upon their censers with the incense before him. God had forbidden them to use the common fire to present before him with the incense, upon pain of death. Here was seen the result of loose discipline. As Aaron’s sons had not been educated to respect and reverence the commands of their father, so they disregarded parental authority, they did not realize the necessity of explicitly following the requirements of God. When indulging their appetite for wine, while under its exciting stimulus their reason was beclouded. They could not discern difference between the sacred and the common. Contrary to God’s express direction they dishonored him by offering common fire instead of sacred. God visited them with his wrath—fire went forth from his presence and destroyed them. Aaron bore his severe affliction with patience and humble submission. Sorrow and keen agony wrung his soul. He was convicted of his neglect of duty. He was priest of the Most High God, to make atonement for the sins of the people. He was priest of his household, yet he had been inclined to pass over the folly of his children. He neglected his duty to train and educate his children to obedience, self-denial, and reverence for parental authority. Through feelings of misplaced indulgence he failed to mold the characters of his children with high reverence for eternal things. Aaron did not see any more than many Christian parents now see that their misplaced love and the indulgence of their children in wrong, is preparing them for the certain displeasure of God, and for his wrath to break forth upon them to their destruction. While Aaron neglected to exercise his authority, the justice of God awakened against them. Aaron had to learn that gentle remonstrance, without exercising, with firmness, parental restraint, and his imprudent tenderness toward his sons, were cruelty in the extreme. God took the work of justice into his own hands and destroyed the sons of Aaron. When God called for Moses to come up into the mountain, it was six days before he was received into the cloud, to the immediate presence of God. The top of the mountain was all aglow with the glory of God. And even while the children of Israel had in their very sight the glory of God upon the mount, unbelief was so natural to them, because Moses was absent they began to murmur with discontent. While the glory of God signified his sacred presence upon the mountain, and their leader was in close converse with God, they should have been sanctifying themselves to God by close searching of heart, humiliation, and godly fear. God had left Aaron and Hur, to take the place of Moses. The people were to consult and advise with these men of God’s appointment in the absence of Moses. Here Aaron’s deficiency as a leader or governor of Israel was seen. The people beset him to make them gods to go before them into Egypt. Here was an opportunity for Aaron to show his faith and unwavering confidence in God, and in firmness and with decision meet the disposition of the people. But the natural love of Aaron to please, and to yield to the people, led him to sacrifice the honor of God. He requested them to bring their ornaments to him, and he wrought out for them a golden calf, and proclaimed before the people, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And to this senseless god, Aaron made an altar, and proclaimed on the morrow a feast to the Lord. All restraint seemed to be removed from the people. They offered burnt-offerings to the golden calf, and a spirit of levity took possession of them. They ate, they drank, and rose up to play. They indulged in shameful rioting and drunkenness. A few weeks only had passed since they had made a solemn covenant with God to obey his voice. They had listened to the words of God’s law, spoken in awful grandeur from Sinai’s mount, amid thunderings and lightnings and earthquakes. They had heard the declaration from the lips of God himself, “I am the Lord thy God, which have brought thee up out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.” Aaron had been exalted, also his sons, in being called into the mount, to there witness the glory of God. “And they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness.” God had appointed Nadab and Abihu to a most sacred work, therefore he honored them in a most wonderful manner. God gave them a view of his excellent glory, that the scenes they should witness in the mount would abide upon them, and the better qualify them to minister in his service, and render to him that exalted honor and reverence before the people, which would give them clearer conceptions of his character, and awaken in them due obedience and reverence for all his requirements. Moses, before he left his people for the mount, read to them the words of the covenant God had made with them, and they with one voice answered, “All that the Lord hath said will we do, and be obedient.” How great must have been the sin of Aaron, how aggravating in the sight of God! While Moses was receiving the law of God in the mount, the Lord informed him of the sin of rebellious Israel, and requested him to let them go, that he might destroy them. But Moses plead before God for the people. Although Moses was the meekest man that lived, yet when the interests of the people were at stake over whom God had appointed him as leader, he loses his natural timidity, and with singular persistency and wonderful boldness, pleads with God for Israel. He will not consent that God shall destroy his people, although God promised that in their destruction he would exalt Moses, and raise up a better people than Israel. Moses prevailed. God granted his earnest petition not to blot out his people. Moses took the tables of the covenant, the law of ten commandments, and descended from the mount. The boisterous, drunken revelry of the children of Israel reached his ears, long before he came to the camp of Israel. When he saw their idolatry, and that they had broken in a most marked manner the words of the covenant, he became overwhelmed with grief and indignation at their base idolatry. Confusion and shame on their account took possession of him, and he there threw down the tables and broke them. As they had broken their covenant with God, Moses, in breaking the tables, signified to them, so, also, God had broken his covenant with them. The tables, whereupon was written the law of God, were broken. Aaron, with his amiable disposition, so very mild and pleasing, sought to conciliate Moses, as though no very great sin had been committed by the people that he should feel thus deeply over. Moses asked in anger, “What did this people unto thee that thou hast brought so great a sin upon them?” And Aaron said, “Let not the anger of my lord wax hot; thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what has become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me; then I cast it into the fire, and there came out this calf.” Aaron would have Moses think that some wonderful miracle had transformed their golden ornaments into the shape of a calf. He did not relate to Moses that he had, with other workmen, wrought out this image. Aaron had thought that Moses had been too unyielding to the wishes of the people. And if he had been less firm, less decided at times; if he had made a compromise with them, and gratified their wishes, he would have had less trouble,53 and there would have been more peace and harmony in the camp of Israel. He, therefore, had been trying this new policy. He carried out his natural temperament of yielding to the wishes of the people, to save dissatisfaction and preserve their good-will, and thereby prevent a rebellion, which he thought would certainly come if he withstood their wishes. But had Aaron stood unwaveringly for God; had he met the intimation of the people for him to make them gods to go before them to Egypt, with the just indignation and horror their proposition deserved; had he cited them to the terrors of Sinai, where God had spoken his law in such glory and majesty; had he reminded them of their solemn covenant with God to obey all he should command them; had he told them that he would not at the sacrifice of his life yield to their entreaties, he would have had influence with the people to prevent a terrible apostasy. But when his influence was required to be used in the right direction in the absence of Moses, when he should have stood as firm and unyielding as did Moses to prevent them from pursuing a course of sin, his influence was exerted on the wrong side. He was powerless to make his influence felt in vindication of God’s honor in keeping his holy law. But on the wrong side he had swayed a powerful influence. He directed, and the people obeyed. When Aaron took the first step in the wrong direction, the spirit which had actuated the people imbued him, and he took the lead, and directed as a general, and the people were singularly obedient. Here Aaron gave decided sanction to the most aggravating sin, because it was attended with less difficulty than to stand in vindication of the right. When he swerved from his integrity in giving sanction to the people in their sins, he seemed inspired with decision, earnestness, and zeal, new to him. His timidity seemed suddenly to disappear. He seized the instruments to work out the gold into the image of a calf with a zeal he had never manifested in standing in defense of the honor of God against wrong. He ordered an altar to be built, and with assurance, worthy of a better cause, he proclaimed to the people that on the morrow would be a feast to the Lord. The trumpeters took the word from the mouth of Aaron and sounded the proclamation from company to company of the armies of Israel. Aaron’s calm assurance in a wrong course gave him greater influence than Moses could have had in leading them in a right course, and subduing their rebellion. What terrible spiritual blindness had come upon Aaron that he should put light for darkness, and darkness for light. What presumption in him to proclaim a feast to the Lord over their idolatry of a golden image! Here is seen the power that Satan has over minds that are not fully controlled by the Spirit of God. Satan had set up his banner in the midst of Israel, and it was exalted as the banner of God. “These,” said Aaron (without hesitation or shame), “be thy gods, O Israel, which brought thee up out of the land of Egypt.” Aaron influenced the children of Israel to go to greater lengths in idolatry than had entered their minds. They were no longer troubled lest the burning glory like flaming fire upon the mount had consumed their leader. They thought they had a general who just suited them. They were ready to do anything he suggested. They offered peace offerings, and sacrificed to their golden god, and gave themselves up to pleasure, rioting, and drunkenness. They were then decided in their own minds that it was not because they were wrong, that they had so much trouble in the wilderness; but the difficulty, after all, was with their leader. He was not a right kind of a man. He was too unyielding, and was continually keeping their sins before them, warning and reproving them, and threatening them with God’s displeasure. A new order of things had come, and they were pleased with Aaron, and pleased with themselves. They thought, if Moses had only been as amiable and mild as Aaron, what peace and harmony would have prevailed in the camp of Israel. They cared not now whether Moses ever came down from the Mount or not. When Moses saw the idolatry of Israel, and his indignation was so aroused at their shameful forgetfulness of God, that he threw down the tables of stone and broke them, Aaron stood meekly by, bearing the censure of Moses with commendable patience. The people were charmed with Aaron’s lovely spirit, and were disgusted with Moses’ rashness. But God seeth not as man seeth. He condemned not the ardor and indignation of Moses against the base apostasy of Israel. The true general, then takes his position for God. He has come direct from the presence of the Lord, where he plead with him to turn away his wrath from his erring people. Now he has another work to do as God’s minister, to vindicate his honor before the people, and let them see that sin is sin, and righteousness is righteousness. He has a work to do to counteract the terrible influence of Aaron. “Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? Let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. And the children of Levi did according to the word of Moses; and there fell of the people in that day about three thousand men. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.” Here Moses defines genuine consecration as obedience to God, to stand in vindication of the right, and to show a readiness to carry out the purpose of God in the most unpleasant duties, showing the claims of God are higher than the claims of friends, or the lives of the nearest relatives. The sons of Levi consecrated themselves to God to execute his justice against crime and sin. Aaron and Moses both sinned in not giving glory and honor to God at the waters of Meribah. They were both wearied and provoked with the continual complaining of Israel, and at a time when God was to mercifully display his glory to the people to soften and subdue their hearts and lead them to repentance. Moses and Aaron claimed the power of opening the rock for them. “Hear now, ye rebels; must we fetch you water out of this rock?” Here was a golden opportunity to sanctify the Lord in their midst, to show them the long-suffering of God and his tender pity for them. They had murmured against Moses and Aaron because they could not find water. Moses and Aaron took these murmurings as a great trial and dishonor to them. They forgot that it was God whom they were grieving. It was God they were sinning against and dishonoring, not they who were men appointed of God to carry out his purpose. They were insulting their best friend in charging their calamities upon Moses and Aaron; they were murmuring at God’s providence. This sin of these noble leaders was great. Their lives might have been illustrious to the close. They had been greatly exalted and honored; yet God does not excuse sin in those in exalted position, any sooner than in the more humble. Many professed Christians look upon men who do not reprove and condemn wrong, as men of piety, and Christians indeed, while men who stand boldly in the defense of right, and will not yield their integrity to unconsecrated influences, they think lack piety and a Christian spirit. Those who stand in defense of the honor of God, and maintain the purity of truth at any cost, will have manifold trials, as did our Saviour in the wilderness of temptation. The yielding temperaments, who have not courage to condemn wrong, but keep silent when their influence is needed to stand in the defense of right against any pressure, may avoid many heartaches, and escape many perplexities, and lose a very rich reward, if not their own souls. Those who in harmony with God, and through faith in him, receive strength to resist wrong, and stand in defense of the right, will always have severe conflicts, and will frequently have to stand almost alone. But precious victories will be theirs while they make God their dependence. His grace will be their strength. Their moral sense will be keen, clear, and sensitive. Their moral powers will be equal to withstand wrong influences. Their integrity, like that of Moses, of the purest character. The mild and yielding spirit of Aaron to please the people, blinded his eyes to their sins, and to the enormity of the crime he was sanctioning. His course in giving influence to wrong and sin in Israel cost the lives of three thousand men. The course of Moses, in what contrast! After he had evidenced to the people that they could not trifle with God with impunity; after he had shown them the just displeasure of God for their sins, in giving the terrible decree to slay friends or relatives who persisted in their apostasy, after the work of justice to turn away the wrath of God, irrespective of their feelings of sympathy for loved friends and relatives who continued obstinate in their rebellion, Moses was now prepared for another work. He evidenced who was the true friend of God, and the friend of the people. “And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee; behold, mine Angel shall go before thee; nevertheless in the day when I visit I will visit their sin upon them. And the Lord plagued the people, because they made the calf, which Aaron made.” Moses supplicated God in behalf of sinning Israel. He did not try to lessen their sin before God. He did not excuse them in their sin. He frankly acknowledged they had sinned a great sin, and had made them gods of gold. Then he loses his timidity, and the interest of Israel is so closely interwoven with his life, that he comes with boldness to God, and prays for him to forgive his people. If their sin, he pleads, is so great that God cannot forgive them, if their names must be blotted from his book, he prayed the Lord to blot out his name also. When the Lord renewed his promise to Moses, that his Angel should go before him in leading the people to the promised land, Moses knew that his request was granted. But the Lord assured Moses that if he was provoked to visit the people for their transgressions, he would surely punish them for this grievous sin also. If they were henceforth obedient, he would blot out this great sin out of his book. Talking Discouragement.
By George I. Butler
Of all unprofitable employment, perhaps nothing is more entirely so than talking discouragement. It takes the life out of any enterprise. Its only tendency is toward failure. Whenever any cause is embraced, and its prosecution resolved upon, and our interests are united with it, it is reasonable to suppose we have done these things because we believe the cause a good one, and that it will succeed. Had the thing been of a questionable nature, those questions should have been considered before embarking in it. To be sure, we may discover reasons which cause us to conclude we have been mistaken many times. If so, like honest people we can confess such mistake, and renounce the whole thing. This is the only honorable way out. But when we still think the cause good and right, and bound to triumph, there can be no excuse for murmuring, complaining, and talking discouragement. Faith, courage, and hope, are the necessary elements to success in any enterprise. Without these, little can be done. What wonders have men not realized, when they have labored in faith for the accomplishment of any purpose! No man can make great efforts when there is no courage to back them up. Every stroke will be weak. But let faith and hope nerve his arm, and his blows are given with a will. Faith is especially important in God's cause. The Lord has chosen to work through human agencies, but these must be of such a character that he can consistently work through them. The man who has satisfied himself that he is truly engaged in the work of God, that the Creator is on his side, has then reason to have hope and courage. Not only has he human efforts to rely upon, but he can consistently expect help from him who has never failed of success. To talk discouragement under such circumstances is nothing short of sinful. The case of the Israelites, going through to the promised land, is in point. When they had come near to its borders, Moses sent twelve men, one from every tribe, to go through and see what sort of a country it was, and what obstacles they would have to encounter. They searched the land through, and brought back wonderful evidences of its fruitfulness. One cluster of grapes, which they carried upon a staff between two men, was a surprising evidence of fertility. The land was one indeed which flowed with milk and honey. But they had also seen huge giants there, in whose sight they were as grasshoppers. The walls were thick and high. The inhabitants were very numerous, and they concluded they could not conquer. The effect of their testimony was to greatly discourage the people. It was in vain that two of their number tried to talk faith. Man's heart being naturally unbelieving, and the devil being very anxious to have people doubt, the balance turned that way, and the people had no heart to go farther. God was greatly displeased with these ten men, and they died with the plague before the congregation. Why? Mainly because they discouraged the people. That great multitude had to return over their weary course, and wander forty years in those deserts, till all the multitude died for that act. These things were our “examples upon whom the ends of the world are come.” It is not necessary that we lie, or commit crime, to lose God's favor. We may question his dealings, his power, his readiness to work, until we doubt ourselves into darkness as gross as Egypt; till the sky will look blacker than a thunder cloud, and devils will be seen at every corner, where shining angels of hope might as well appear, in our mind's imagination. There is no blessing pronounced in the Bible upon unbelief; but great and mighty are the promises to hope and faith. God is pleased to have us expect great things from him, when we try honestly to serve him. He is a gracious Father, who loves to do his children good. He is not so well pleased to see us hiding and shrinking in a corner, fearing he will inflict the lash of his anger upon us, as he is to see our faces full of hope and courage and joy and peace, feeling that our Father is gracious, loving, and one who will care for us. He wants us to work with this spirit, and he will bless us in our work. This faith will enable us to do great things in his service, make our efforts felt, and fill our very bones with health. I am satisfied from experience and observation that a large portion of the sickness among our ministers and people arises from discouragement, looking upon darkness till hope dies out of our hearts. What excuse can there be for those of us who firmly believe this is God's work for the last days, to get discouraged? Has that mighty arm become weak? Does he who rules the universe lose his interest in this, his closing work of warning, before the grand scene closes up? Are the obstacles in the way so great that God cannot overcome them? Will he who has never lost a single case now fail up in his closing work? Our faith is being tested, and I am sorry to say the test shows that it is far too weak. The fact is, talking discouragement never yet removed a single obstacle, but generally adds several more. Looking at darkness never brightened a single cloud, but turns us into the same image. Every one of these difficulties will have finally to be met by us manfully, sooner or later. What then is the use of lying down in cowardice and dreading the matter, and suffering an age, till we are almost ready to despair, and then have to overcome these things at last? We want men of faith, ministers of faith, to talk faith to the people. A minister has no business of discouraging others. He might better stop at home, by far. It is not whistling to keep our courage up, that is wanted, but calm, settled conviction of the truthfulness of our position; and having become settled upon that, to go forward. I need not refer to the evidences of our position; they are familiar to most readers of the REVIEW. The Lord is coming. The Bible teaches it. A message of warning is to be proclaimed before the Saviour appears. The prophet says so. That message has the law of God in it; the foundation principles of morality are to test the world. Could we want a better platform than the law of Jehovah? This movement has been in progress for years, and in spite of every kind of opposition, it has made headway in all directions. Its enemies have prophesied its fall; but somehow it don't fall. It is unpopular, but it is true. It started from nothing, and now the nations and the peoples are beginning to inquire after it. Nothing stands in the way to hinder its mighty onward march to certain victory, but the sad, feeble, discouraged state of many of its adherents. If they would take hold as the providence of God opens the way before us, with all their hearts, and live faith, talk faith, and work by faith, their souls would warm with an unwonted fire, their countenances would beam with new emotions. It is time to look up. God lives. This is his work, and let us act as though we thought he was capable of caring for it. Let us do our duty, and let us lay aside this talking discouragement, ministers and people. Let us talk faith, hope, and courage. “When we are almost overcome,” says one, “how can I?” That is just the time you should do so. You need it. You are dying for lack of it. Feed yourself upon this diet and your sickliness will depart. Darkness is the very time when light is wanted. When faint and weary toiling, faith and hope will strengthen us; nothing else will. “Pilgrim, on, the day is dawning.” This should be our watchword. We have a great work to do, and but a short time to do it in; therefore we must work in faith and hope and good courage. Mt. Pleasant, Iowa, July 15, 1873.