It is with great pleasure that we give our readers still further report of the Mission to Prussia. Elder Andrews writes from Elberfeld, Prussia, March 7, 1875:—
The time has now come when it is a duty for me to return to Switzerland. I have spent nearly five weeks here in earnest labor with Bro. Ertzenberger, wherever the way has opened. Though the work has taxed our strength severely it has been to us a period of deep and solemn interest. We have not been without many things to try our patience and our courage, yet God has made all thing work for our good, and in the end has every time given us the victory. God has greatly blessed the labors of Bro. Ertzenberger, and made his help very valuable to me.
We have found in these German Sabbath-keepers a class of persons that we feel to respect as upright, worthy, Christian people. Though none of them are very wealthy, all of them are in comfortable circumstances, and some of them possess what may be considered a competence. The keeping of the Sabbath does not bring men to poverty. The seventh day of rest is preceded by six days of industry. The people who have principle to keep the rest-day of the Lord have no disposition to spend their money in dissipation, and so it follows that Sabbath-keepers are not often found in deep poverty, unless, like Lazarus, they are prostrated by disease. We have made the best of our time, holding meetings in public halls and private houses, wherever the way has opened, and we have spent181much time in visiting from house to house. Of course, we have seen faults, and found some errors. But we have found an industrious people; for even the children are taught skilled labor, and we have found neatness everywhere.
The last few days we have devoted wholly to the brethren. There were very many things that I wished to say before returning. We have therefore, for some days past, had just as many meetings as they could attend. The friends who live near Holland came to spend Sabbath and first-day with us, and they have just left for home, our meeting having closed some two hours since. I spoke to them yesterday forenoon, three hours, and I think they did not count the meeting tedious for nearly all were weeping when it closed. It was not an appeal to their sympathies which drew the tears, but a plain faithful testimony concerning their faults.
In the afternoon I spoke two hours, taking up many things. God gave me freedom in speaking and to Bro. Ertzenberger much liberty as he interpreted in German. In this discourse I pointed out some errors in their manner of keeping the Sabbath, as they have hitherto observed it from six in the evening to the same hour again. I set before them the sunset time. Then I spoke on Systematic Benevolence, and some other things. When I had finished they arose almost as one man and said that they were satisfied that what I had spoken was right. They pledged themselves at once to adopt Systematic Benevolence according to the plan set forth. To-day, as we could have but one meeting, I have spoken four hours. I have principally occupied the time with an account of our work in America, and of the manner in which God, by his providence, has led our people. I have given the reasons for our views of Spiritual Gifts from the Bible, and I have spoken also of the sacrifices made by some of the older Sabbath-keepers in the commencement of our work. We have had a very important series of meetings the past two days, and I feel certain that lasting good has been done. I do not approve of such long meetings as I have here reported except upon extraordinary occasions, and then we have the example of Paul in their support.
As the result of our month's labor, this company of about fifty Sabbath-keeping Christians in the German Empire are ready heartily to co-operate in the work which God has given us as a people to do. Since we have been here a few have embraced the Sabbath of the Lord, though our work has not been long enough in one place to accomplish much for those not walking in the truth. I would gladly stay and labor in Germany, but the work is now in that condition that I think Bro. E. can do alone nearly all that we two could do together. I cannot help feeling most intensely. I have the past week received intelligence which I think is authentic concerning two other bodies of Sabbath-keeping Christians. It really seems that God has been at work without the labors of ministers in Europe, raising up poeple to keep his commandments. If God will, I will know of these people before long.
I pray God that his work may prosper in Switzerland. I shall make every effort to this end that is in my power to make. I have no doubt that God will help there in a very special manner. Something must be done very soon to help the friends in Italy. And we must have publications in all these languages. If it were possible to labor without cessation, how gladly would I thus work.
Our German brethren do not believe in bearing arms. One of them was imprisoned at Dusseldorf two years for refusing to serve in the recent war with France. A daughter of one of our brethren was converted at the age of fourteen and felt a strong conviction of duty to be baptized. Her parents thought her too young and told her she must wait. Shortly after this she was attacked with the small-pox and her life was despaired of. Then she felt deep distress that she had not obeyed God, and her anguish was so great that her parents sent for the elder of the church in the night, and having provided a suitable place in the house she was buried with Christ in baptism. The next day she was much better, and her recovery was very rapid.
On arriving in Prussia the first thing is to go to the authorities and present your passport and obtain permission to remain. In fact, unless you do this within twenty-four hours the person who entertains you is liable to a fine. Also, if one is to speak to the Prussian people he must send a note to the proper authorities stating that fact, and they will return the note with their seal affixed which gives the right to speak, and saves you from the violation of the law. But such regulations seem to an American very unreasonable, and they are certainly quite inconvenient.
The Law of God.
By Ellen G. White
THE fact that the holy pair in disregarding the prohibition of God in one particular, thus transgressed his law, and as the result suffered the consequences of the fall, should impress all with a just sense of the sacred character of the law of God. If the experience of our first parents in the transgression of what many, who profess to fear God, would call the lesser requirements of the law of God, was attended with such fearful consequences, what will be the punishment of those who not only break its most important precepts, so clearly defined as the fourth commandment, but also teach others to transgress?
All will yet understand, as did Adam and Eve, that God means what he says. Men who pass on indifferently in regard the especial claims of God's holy law, and who turn from and reject the light given upon the Sabbath of the fourth commandment, and seek to ease their consciences by following traditions and customs, will be held responsible by God, and in a greater degree, than if Christ had not come to the earth, and suffered on Calvary. The fact that the redemption of man from the penalty of the transgression, required this wonderful sacrifice on the part of Christ, gives unmistakable proof of the unchanging nature of the law of God.
God gave a clear and definite knowledge of his will to Israel by especial precepts showing the duty of man to God, and to his fellow-men. The worship due to God was clearly defined. A special system of rites and ceremonies was established, which would secure the remembrance of God among his people, and thereby serve as a hedge to guard and protect the ten commandments from violation.
God's people, whom he calls his peculiar treasure, were privileged with a two-fold system of law; the moral and the ceremonial. The one pointing back to creation to keep in remembrance the living God who made the world, whose claims are binding upon all men in every dispensation, and which will exist through all time and eternity. The other given because of man's transgression of the moral law, the obedience to which consisted in sacrifices and offerings pointing to the future redemption. Each is clear and distinct from the other. From the creation the moral law was an essential part of God's divine plan, and was as unchangeable as himself. The ceremonial law was to answer a particular purpose in Christ's plan for the salvation of the race. The typical system of sacrifices and offerings was established that through these services the sinner might discern the great offering, Christ. But the Jews were so blinded by pride and sin that few of them could see farther than the death of beasts as an atonement for sin; and when Christ, whom these things prefigured, came, they could not discern him. The ceremonial law was glorious, it was the provision made by Jesus Christ in counsel with his Father, to aid in the salvation of the race. The whole arrangement of the typical system was founded on Christ. Adam saw Christ prefigured in the innocent beast suffering the penalty of his transgression of Jehovah's law.
The law of types was reaching forward to Christ. All hope and faith centered in Christ until type reached its antitype in his death. The statutes and judgments specifying the duty of man to his fellow-man, were full of important instruction, defining and simplifying the principles of the moral law, for the purpose of increasing religious knowledge, and of preserving God's chosen people distinct and separate from idolatrous nations.
The statutes concerning marriage, inheritance, and strict justice in deal with one another, were peculiar and contrary to the customs and manners of other nations and were designed of God to keep his people separate from other nations. The necessity of this to preserve the people of God from becoming like the nations who had not the love and fear of God, is the same in this corrupt age, when the transgression of God's law prevails and idolatry exists to a fearful extent. If ancient Israel needed such security, we need it more, to keep us from being utterly confounded with the transgressors of God's law. The hearts of men are so prone to depart from God that there is a necessity for restraint and discipline.
The love that God bore to man whom he had created in his own image, led him to give his Son to die for man's transgression, and lest the increase of sin should lead him to forget God and the promised redemption, the system of sacrificial offerings was established to typify the perfect offering of the Son of God.
Christ was the angel appointed of God to go before Moses in the wilderness, conducting the Israelites in their travels to the land of Canaan. Christ gave Moses his special directions to be given to Israel. "Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: (For they drank of that spiritual Rock that followed them: and that Rock was Christ.)"
"In the last day, that great day of the feast; Jesus stood and cried, saying: 'If any man thirst, let him come unto me and drink.'" These words were called out by witnessing the Jews representing water flowing from the flinty rock. This commemoration of bringing water from the rock in the wilderness moves the heart of the Son of God to tenderest compassion and pity for their darkened understanding, for they will not see the light which he has brought to them. Christ tells them that he is that rock. I am that living water. Your fathers drank of that spiritual rock that followed them. That rock was myself. It was through Christ alone that the Hebrews were favored with the especial blessings which they were continually receiving, notwithstanding their sinful murmurings and rebellion.
In consequence of continual transgression, the moral law was repeated in awful grandeur from Sinai. Christ gave to Moses religious precepts which were to govern the every-day life. These statutes were explicitly given to guard the ten commandments. They were not shadowy types to pass away with the death of Christ. They were to be binding upon in every age as long as time should last. These commands were enforced by the power of the moral law, and they clearly and definitely explained that law.
Christ became sin for the fallen race, in taking upon himself the condemnation resting upon the sinner for his transgression of the law of God. Christ stood at the head of the human family as their representative. He had taken upon himself the sins of the world. In the likeness of sinful flesh he condemned sin in the flesh. He recognized the claims of the Jewish law until his death, when type met antitype. In the miracle he performed for the leper, he bids him go to the priests with an offering in accordance with the law of Moses. Thus he sanctioned the law requiring offerings.
Christians who profess to be Bible students can appreciate more fully than ancient Israel did the full signification of the ceremonial ordinances that they were required to observe. If they are indeed Christians, they are prepared to acknowledge the sacredness and importance of the shadowy types, as they see the accomplishment of the events which they represent. The death of Christ gives the Christian a correct knowledge of the system of ceremonies and explains prophecies which still remain obscure to the Jews. Moses of himself framed no law. Christ, the angel whom God had appointed to go before his chosen people, gave to Moses statutes and requirements necessary to a living religion and to govern the people of God. Christians commit a terrible mistake in calling this law severe and arbitrary and then contrasting it with the gospel and mission of Christ in his ministry on earth as though he were in opposition to just precepts which they call the law of Moses.
The law of Jehovah dating back to creation, was comprised in the two great principles, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like, namely this: Thou shalt love thy neighbor as thyself. There is none other commandment greater than these." These two great principles embrace the first four commandments, showing the duty of man to God, and the last six, showing the duty of man to his fellow-man. The principles were more explicitly stated to man after the fall, and worded to meet the case of fallen intelligences, in consequence of the minds of men being blinded by transgression.
God graciously spoke his law and wrote it with his own finger on stone, making a solemn covenant with his people at Sinai. God acknowledged them as his peculiar treasure above all people upon the earth. Christ, who went before Moses in the wilderness, made the principles of morality and religion more clear by particular precepts, specifying the duty of man to God and his fellow-men, for the purpose of protecting life, and guarding the sacred law of God, that it should not be entirely forgotten in the midst of an apostate world.
Professed Christians now cry, Christ! Christ is our righteousness, but away with the law. They talk and act as though Christ's mission to a fallen world was for the express purpose of nullifying his Father's law. Could not that work have been just as well executed without the only beloved of the Father coming to this world and enduring grief, privation, and the shameful death of the cross? Ministers preach that the atonement gave men liberty to break the law of God, and to commit sin, and then praise the free grace and mercy revealed through Christ under the gospel, while they despise the law of God.
They cast aside the restraint of the law and give loose rein to the corrupt passions and the promptings of the natural heart, and then triumph in the mercy and grace of the gospel. Christ speaks to such: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." What is the will of the Father? That we keep his commandments. Christ, to enforce the will of his Father, became the author of the statutes and precepts given through Moses to the people of God. Christians who extol Christ, but array themselves against the law governing the Jewish church, array Christ against Christ.
The death of Jesus Christ for the redemption of man, lifts the veil and reflects a flood of light back hundreds of years, upon the whole institution of the Jewish system of religion. Without the death of Christ all this system was meaningless. The Jews reject Christ and therefore their whole system of religion is to them indefinite, unexplainable, and uncertain. They attach as much importance to shadowy ceremonies of types which have met their antitype, as they do to the law of the ten commandments, which was not a shadow, but a reality as enduring as the throne of Jehovah. The death of Christ elevates the Jewish system of types and ordinances, showing that they were of divine appointment; and for the purpose of keeping faith alive in the hearts of his people.
E. G. W.
Woodland, Cal.
By Joseph Harvey Waggoner
I HAVE held meetings in Woodland three weeks. The interest has been good. Some have embraced the truth; others are convinced, and some deeply convicted, who we hope will yet move out.
All were pleased by the arrival of sister White on Thursday, the 8th. We had advertized her appointment thoroughly, and the house was filled. She spoke four times up to and including Sunday night. The interest had not abated, for on Sunday night all could not be seated who came, although extra seats were provided.
On Sunday, after the morning meeting, twelve were received into the church, and eight were baptized. I should say, however, that these were not all received as the fruit of my labor, a few having been waiting to unite with the church when opportunity for baptism offered. But several have said they would keep the Sabbath who have not fully taken their stand with us. Three united who never before heard a sermon on present truth.
The church feel much encouraged and strengthened. I pray that they may all realize that their responsibility is increased by the privileges they have enjoyed.
Though all doors were cheerfully opened to me, I feel to acknowledge the kind providence by which I found a home in the family of Bro. Saunders. I shall ever remember this with grateful pleasure.
I have appointed to return there next Thursday, to continue as duty may determine.
J. H. WAGGONER.
Oakland, April 12.
Prayer and Effort
We should act with as much energy as those who expect everything from themselves, and we should pray with as much earnestness as those who expect everything from God.
St. Helena, Cal.
By J. N. LOUGHBOROUGH
SINCE my last report I have spent another Sabbath and first-day with the church in St. Helena. Had very interesting meetings. On Sabbath, April 10th, four were baptized and others were voted into the church. During the last six weeks that I have been in St. Helena, while the church has lost two members by death, and two have taken letters to remove to other places, twelve have been received, thus giving a net gain to the cause of twelve and a gain to the society in St. Helena of eight. The church seems much encouraged to press on in the good work of the Lord. J. N. LOUGHBOROUGH.
Is the Bible Sufficient?
By J. N. A.
THE RULE OF PROTESTANTS: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect,THOROUGHLY FURNISHED UNTO ALL GOOD WORKS." 2 Tim. 3:16, 17.
THE PAPISTS' RULE: "All Scripture &c. Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, that is, with the Old Testament alone; nor yet the New Testament, without taking along with it the traditions of the apostles, and the interpretation of the church to which the apostles delivered both the book and the true meaning of it." Note of the Doway (Catholic) Bible on 2 Tim. 3:16, 17.
We submit the foregoing rules to the consideration of those who love the word of God. Perhaps the most important difference between Protestants and Papists arise in the choice of these rules. On this grand question Protestants and Papists have ever joined issue. Those who have received God's word as the rule of their lives, have claimed that by the word alone, they might be made perfect, and be thoroughly furnished unto all good works. Those who have attempted to sustain human institutions, have added to this perfect rule the traditions of the Church. The question now arises which of these rules shall we adopt. If the former, then we are bound to reject human institutions which claim support from us as religious duties; if the latter, then we are bound to become Papists; for the tradition of the church establishes Mass, the worship of the Virgin, the adoration of saints, the first-day Sabbath, Purgatory, Indulgences, &c. This is not a question of trifling importance. The Bible is a sufficient rule or it is not. If it is a sufficient rule who may presume to add to it "the tradition of the Elders?" If it is not a sufficient rule who shall amend it?
These thoughts are suggested by an article in the Advent Herald of April 19th, from the pen of "D. T. T.," in which the writer attempts to show by the aid of tradition, that the first day of the week is the "Lord's day," and that it ought to be religiously observed in the place of the Sabbath of the fourth commandment. That in this position he occupies the ground of the Papists as expressed in the second rule, will not be denied. Had he attempted to enforce the first-day Sabbath by divine authority, we would not lay this to his charge. There are, however, many very obvious reasons why some other rule beside the Bible should be resorted to by those who would sustain the first-day Sabbath. Every student of the Bible is aware that no mention is made in the word of God of a change of the Sabbath. No text can be found which teaches us that the first day is sanctified time, nor can a single sentence be found requiring us to keep it holy. Hence the necessity of adding tradition to the word of God. The apostle Paul, to whom appeal is made in the Herald, testified that he had "kept back nothing that was profitable," but we ask where in any of its teachings did he show that the observance of the first day had taken the place of the Sabbath of the fourth commandment? If it be answered that he showed the duty of observing the first-day Sabbath by uniting with the disciples on one occasion, to break bread on that day, we answer that he pursued his journey on the same day in which he broke bread. Acts 20:7-12. If it be objected further that respect was early paid to the first day, and that we are under obligation to follow the example of antiquity, we answer that, when "the tradition of the Elders" makes "void the commandment of God," it is a heaven-daring sin to render obedience to the commandments of men in the place of the holy law of God. Matt. 15:1-9; Mark 17:1-13. But we deny that antiquity is on the side of those who observe the first day. We appeal not to uninspired and fallible men like ourselves, we go back beyond them, and appeal to the oracles of God, to those who wrote by the inspiration of the Holy Spirit. The man who will show from their writings, another Sabbath beside that which is styled the Sabbath of the Lord, will do that which has never yet been done. Until, however, this is done, we shall be constrained to deny the divine origin of the first-day Sabbath, and consider it a counterfeit, occupying the place of the Sabbath of the Lord.
Hear the apostle Paul with reference to the Romish apostasy, Thess. 2.—Was that apostasy to be consummated at once? Was the "Man of Sin" to arise at once in his full strength and commence his blasphemous work? Far from it. He testifies that the mystery of iniquity had already begun to work, and that in the predicted time the "Man of Sin" would be revealed. Hence we may trace the apostasy back even to the days of the apostles, where it began imperceptibly to develop itself. How then may the truths of the gospel be distinguished from the errors of men? We answer, make the word of God your only rule, receive what is written therein and reject all beside. That the Protestant world now cherish an institution without foundation in Scripture, which was established by the gradual development of the great apostasy, can only be accounted for by the fact that Protestants have adopted the rule of the Romists in the place of their own; viz.: the Bible and tradition, in the place of the Bible alone.
That the institution of the first-day Sabbath was not of divine origin, but a tradition of the Elders by which the fourth commandment is made void, the historical quotations given in the Herald abundantly prove. That the change of the holy Sabbath was gradually brought about, and not consummated till the commencement of the 1260 years of antichrist's reign, is also a matter of fact. The Council of Orleans, A. D., 528, accomplished this work. The word of God shows that the dragon is yet to make war on the remnant of the Church who keep the commandments of God; and that the two-horned beast is yet to require on pain of death, that we worship the image of the first beast and receive his mark. Hence it is evident that the claims of the beast are to be enforced on those who keep the commandments of God. Rev. 12:17; 13:15, 16. Those who acknowledge the authority of the beast, will then receive his mark—this counterfeit Sabbath of the beast; for it is the act of bringing this to a test which will constitute it emphatically the mark of the beast, or mark of that power that should "think to change time and laws."
"As to me," says Martin Luther, "I do not cease my crying of 'The Gospel! the Gospel! —Christ! Christ!' and my enemies are as ready with their answer—'Custom! Custom! —Ordinances! Ordinances! —Fathers! Fathers!' 'That your faith should not stand in the wisdom of men but in the power of God,' says St. Paul."
We are not, however, at a loss to show from the Bible, what day God has set apart for himself and called his holy day. "God blessed the seventh day and sanctified it." Gen. 2:3. "The seventh day is the Sabbath of the Lord thy God." Ex. 20:10. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day," &c. Isa. 53:13. "The Son of man is Lord also of the Sabbath." Mark 2:28. "I was in the Spirit on the Lord's day." Rev. 1:10. The seventh day is the only day which God has claimed as his—The only one which he has required us to keep holy. Those who dare to make void the commandments of God that they may keep the tradition of the Elders, do it at their own peril. To such we commend the following from the Book of God: "Add thou not unto his words lest he reprove thee and thou be found a liar. Prov. 30:6.
J. N. A.
Paris, Me., May 8, 1851.
I Know that My Redeemer Liveth.
"I know that my Redeemer lives"—and, when the darkening gloom
Doth sometimes gather round my way, like shadows from the tomb,
Oh! then I lay my aching head upon his loving breast;
My flowing tears are wiped away, my griefs are hushed to rest.
"I know that my Redeemer lives"—and, when temptation's dart
Doth aim to draw the life-blood out e'en from my very heart,
Oh! then I learn of Him to bid for aye the tempter fly;
And in his strength I'll conquer, I'll conquer though I die.
"I know that my Redeemer lives"—and, when by toil and care
My spirit sinks beneath the load, too burdensome to bear,
Oh! then I hear that pitying voice, saying to souls oppressed,
"Come unto me, ye weary ones, and I will give you rest."
"I know that my Redeemer lives"—and, when, with tear-dimmed eye,
I see the love of early years around me droop and die,
Oh! then to soothe my bitter grief, my Saviour speaks to me,
And bids be still the winds and waves of my soul's troubled sea.
"I know that my Redeemer lives"—and, when life's sands run low,
When my dim eye is closing fast on all I love below,
Rejoicing in the perfect trust which this assurance gives,
I'll triumph over death; "I know that my Redeemer lives."
"I know that my Redeemer lives"—and, by his saving grace,
My sins all washed away, I shall behold him face to face;
Then loud shall swell my joyful song, on that immortal shore,
"I know that my Redeemer lives"—"he lives forevermore."
—Sel.
Directions for Reading the Scriptures.
The Voice of Truth gives the following Directions for Reading the Scriptures, of which M. M. O. of that paper says, that it was appended by Tyndale to his version of the New Testament, first printed in English in 1525. He was martyred at Valvoord, near Brussels, in 1536.
“TO THE READER.—Give diligence, reader [I exhort thee], that thou come with a pure mind, and as the scripture saith, with a single eye unto the words of health, and of eternal life; by the which [if we repent and believe them] we are born anew, created afresh, and enjoy the fruits of the blood of Christ; which blood crieth not for vengeance as the blood of Abel, but hath purchased life, favor, grace, blessing, and whatsoever is promised in the Scriptures to those that believe and obey God; and standeth between us and wrath, vengeance, curse, and whatsoever the Scripture threateneth against the unbelievers and disobedient, which resist, and consent not in their hearts to the law of God, that it is holy, just, and ought so to be. Mark the plain and manifest places of the Scriptures, and in doubtful places see thou add no interpretation contrary to them; but [as Paul saith] let all be conformable and agreeing to the faith.
“Note the difference of the law and the gospel. The one asketh and requireth, the other pardoneth and forgiveth. The one threateneth, the other promiseth all good things to them that set their trust in Christ only. The gospel signifieth glad tidings, and is nothing but the promise of good things. All is not gospel that is written in the gospel book. For if the law were away, thou couldst not know what the gospel meant; even as thou couldst not see pardon, favor, and grace, except the law rebuked thee, and declared unto thee thy sin, misdeed, and trespass. Repent and believe the gospel, as saith Christ in the first of Mark. Apply always the law to thy deeds, whether thou find lust in the bottom of thine heart to the lawward; and so shalt thou no doubt repent, and feel in thyself a certain sorrow, pain, and grief to thine heart, because thou canst not with full lust [i. e., desire] do the deeds of the law. Apply the gospel, that is to say, the promises, unto the deserving of Christ, and to the mercy of God and his truth, and so shalt thou not despair, but shall feel God as a kind and merciful Father. And his Spirit shall dwell in thee; and shall be strong in thee; and the promises shall be given thee at the last [though not by-and-by, least thou shouldst forget thyself and be negligent], and all threatenings shall be forgiven thee for Christ's blood's sake, to whom commit thyself altogether, without respect either of thy good deeds or thy bad.
“WILLIAM TYNDALE.”
The Honor That Comes from God.
THIS alone is worthy of being sought by us. It is never bestowed upon those who are unworthy to receive it. It is never gained by false pretenses. Intrigue will not secure it. Selfishness will not accomplish anything in the effort to wrest it from its rightful possessor. It is given only to those that God approves. He judges of men’s conduct by the motive which prompts that conduct. He confers honor when the motives are pure, and the acts are right. But he is very careful to know that his honor is our highest aim. That this may be manifested beyond all dispute, he takes care to test his servants by placing them in such spheres of action as shall show that they labor not to please themselves, nor even to gain the applause of their brethren, but solely to honor him whose servants they profess to be.
When he finds those who seek his honor only, how greatly pleased is he with them! “Them that honor me,” says God, “I will honor, and they that despise me shall be lightly esteemed.” 1 Sam. 2:30. And Jesus says, “If any man serve me, him will my Father honor.” John 12:26. There is one direct road to this honor. It is to seek only to please God. Humiliation, and not advancement, will come first. The singleness of our purpose, the purity of our motives, and the unselfishness of our character, is to be made evident by the course we pursue. Indeed, he may withhold everything but humiliations and crosses. If so, let us say, “Even so, Father, for so it seems good in thy sight.” Let us accept these things with cheerfulness. They are tokens of the loving-
Ye and We.
By R. F. Cottrell
BECAUSE our Saviour said, “When ye shall see these things,” it is claimed that the disciples then present were to see the predicted signs, and consequently that all was fulfilled in their day. But the signs did not appear in their days; consequently the ye is addressed to those living at the present time, when they have been seen.
Speaking of the second advent and the resurrection of the just, Paul says, “We which are alive and remain unto the coming of the Lord,” the simple meaning of which is those Christians that shall be alive at that time.
But to excuse themselves for not believing that the advent is near, now since the signs of it have appeared, it is claimed that the apostles and primitive church expected it in their day. Why? Because Paul says, “We which are alive,” etc. The objector will not see that Paul cautioned the church of that day not to believe that it would come in their day, because the apostasy and the man of sin must come first. They cannot understand that the apostles were the prophets, and that some of their writings are to have their fulfillment long after their generations should have passed away.
To be consistent with themselves, they must hold that Isaiah who prophesied seven hundred years before Christ, had a personal participation in the things that he describes thus: “When we shall see him,” “We hid as it were our faces from him,” “He was despised, and we esteemed him not.” But Isaiah did not live to take a personal part in rejecting and crucifying the Christ. These predictions were fulfilled by the Jews when Christ appeared. Even so the words of Paul are about to be fulfilled: “We which are alive and remain to the coming of the Lord,” etc. R. F. COTTRELL.
Honor God in Due Time
By John Nevins Andrews
kindness of God to us. The course we pursue in these very things is to determine whether we are worthy of honor from God or not. If we are found ready to bear the cross of Christ, even where we cannot always have the approval of the people of God for the time being, our singleness of purpose is thereby plainly revealed. Let us remember to honor God, and he will IN DUE TIME honor us. Let us wait the Lord's time, and fill up the interval by patient continuance in well-doing. J. N. A.
The Overflowing Heart
Thou must be true thyself,
If thou the truth would'st teach;
Thy soul must overflow, if thou
Another's soul would'st reach;
It needs the overflowing heart
To give the lips full speech.
Debt and Saving
NEVER run in debt unless you see a way to get out again.
Save when you are young, to spend when you are old.
Stirring Themes.
WM. MILLER, in 1846, spoke as follows of the good promises of God to his people. They are as good now as then; and as good to us as to him:—
‘‘I am feeding on the old promises yet.—The coming of the same Jesus, a glorious hope.—The resurrection of our same bodies, a blessed prospect.—The inheritance of the same earth, a good promise.—The possession of immortality and eternal life, thrilling consideration.—A union of the whole family of Heaven and earth whose names are enrolled in the saints' book of life, a brilliant idea.—Living with Christ, happy thought.—Without sin, blissful contemplation.—Where the wicked cease from troubling, a peaceful abode.—And where the weary shall be at rest, an eternal Sabbath.—The restitution of all things, glorious redemption, a Jubilee, a victory of our King—no more death, pain, fear; all evil banished, all glory revealed at his coming. If these things are not good news enough to fill the soul with love and gratitude to God for ages yet to come, then such men will never be satisfied with any bliss in the power of God to give. And yet, strange as it may seem, many of our Advent brethren are dissatisfied, uneasy, and impatient to find something new or strange, and are making to themselves theories which are not true, and gods that are no gods. Well might the apostle say (James 5 : 8, 9), ‘Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned: behold the Judge standeth at the door.’ They are like the children of Israel in the wilderness, saying, ‘Make us gods to go before us; for as for this man Moses we wot not what has become of him.’ Why can we not walk out by faith? May we be sober and hope to the end.’