SABBATH, July 5, has been appointed by the officers of the Mission Board as the day for taking the next annual offering in behalf of the Christiania Publishing House. This will be just one year since the last offering was taken for this institution.
In making the call for another offering for Christiania, it is due to all our brethren and sisters that a full, clear statement be made regarding our experiences in dealing with the calamity that came to our publishing house in Norway.
It will be remembered that in the month of October, 1900, a council, composed of a large number of our ministers from all parts of the United States, was held in Battle Creek. After giving the condition of the Christiania Publishing House very thorough consideration, it was decided by this council that we ought, as a people, to pay the bankers and other business men of Christiania the money, $66,000, for which our publishing house was liable. A proposal was sent to the creditors that if, from that date, they would waive their claim to any further interest, we would pay them the $66,000 in six semiannual installments of $11,000 each. The creditors accepted this proposal, and our first payment was made early in the year 1901.
The decision of the brethren in council to pay these creditors was heartily approved by our people in all parts of the world, and by the General Conference, which convened a few months later. As soon as it was known that the creditors were to receive every dollar of what they had intrusted to us, money began to come in from various sources. Quite a substantial amount was received in connection with the Christmas offering of 1900. The first separate, special call for Christiania was made one year ago, and the offering was taken the first Sabbath of July. We regret the necessity of our having to pay so much money without the prospect of either advancing the cause or securing anything in return. The season of the year when the contributions were to be made did not seem favorable. All the expenses incident to the production of crops had been met, but no harvests, to speak of, had been gathered. Under all the circumstances, no one ventured to predict a large offering. It was thought that five or six thousand dollars would be about all we could reasonably expect. But the response of our people to that call shows how greatly we were mistaken. To our joy, more than eighteen thousand dollars has come to the Mission Board in response to the call for the July offering. This is far beyond the fondest expectation of any of our brethren.
We are pleased to inform our people that since the decision was made, a year and a half ago, to pay the $66,000 to the Christiania creditors, we have raised for this purpose contributions amounting to $35,000. This leaves but $31,000 more to be raised.
When the decision was made to pay the $66,000, the task looked almost beyond the possibility of accomplishment. It appeared to many that it would take a heroic struggle for a long time to raise this money; but to the praise of our blessed Lord, more than half the total amount has come to our hands within eighteen months, without undue anxiety, and without making a very pressing appeal to the people. The call for the July offering was clear and definite, but moderate. Nothing has been said in public or through our papers regarding this matter since, and yet the money has been constantly coming. Because of this we have many times praised7the Lord with grateful hearts, and we cannot at this time express the gratitude we feel for the help he has so graciously given us.
Since meeting the European brethren in the London Conference, we have effected arrangements for the future management of the Christiania Publishing House, which I believe will be heartily approved by our brethren in America, who are contributing liberally toward the payment of what is due the Christiania creditors. At the present time the General Conference Association holds the deeds of the Christiania Publishing House property. It has for many years been regarded as the property of the General Conference Association; and because of this the association has been considered the real managers of the institution. During the last year it has seemed to the members of the Mission Board that this property ought to be held by our brethren in Europe, who are near enough to understand how to manage it. Our brethren in Battle Creek are so little acquainted with the condition in Christiania that they do not feel capable of giving advice, even when they are urged to do so by the brethren in Christiania. We have therefore submitted a proposition to the European brethren for the transfer of this property, and our proposition has been accepted, the following recommendation having been passed by the European General Conference, convened in London, May 15-25:—
We recommend the transfer of the shares and deeds of the Christiania Publishing House from the General Conference Association to the European General Conference, or any other party it may designate, on the following conditions submitted by the Mission Board:—
First, That the Mission Board pays the following amounts:—
(a) Kr. 200,304.81, as per original agreement.
(b) $3,000 standing on the books of the Mission Board as a debit against the Christiania Publishing House.
(c) $857.46, appropriated for the payment of insurance, taxes, rates, etc., during the past year.
(d) $8,609.80, advanced by the General Conference Association just before the Christiania Publishing House failed; amounting in all to about $66,549.56.
Second, That the European General Conference assumes the following responsibilities:—
(a) The management of the business affairs of the Christiania Publishing House.
(b) The payment of the mortgage, amounting to Kr. 62,000.
(c) The payment of the deposits listed at Kr. 25,086.22.
(d) The settlement with the creditors not mentioned in the original statement submitted by A. C. Christiansen to the Mission Board under date of April 16, 1901.
It is a great relief to the officers of the Mission Board and to the trustees of the General Conference Association to have the affairs of the Christiania Publishing House settled on the terms expressed in this resolution. Hereafter our brethren in Europe, who are well acquainted with all the conditions surrounding the publishing house, will manage its affairs, thus relieving our brethren in America from unnecessary anxiety and perplexity. And it will be a far greater relief when the last dollar of the indebtedness for which the Mission Board has become responsible has been paid to the Christiania creditors. When this is done, we shall be more free to give our attention and our energies to practical missionary work, which will result in the advancement of this blessed cause.
In view of the present situation, the officers of the Mission Board feel emboldened to ask our brethren in America for a large July offering. We want to appeal for $30,000. As already stated, we have $31,000 yet to raise, but we have decided to ask our people to raise an even $30,000 with the promise that we will pay the remaining $1,000 from missionary funds. We are aware that it seems like a large request, but we feel encouraged from our past experience to make such an appeal. Last year the offering reached $18,000, without a very special effort, and at a time when we were just entering upon the payment of the large sum. We have now raised more than one half of the amount required. We are on, so to speak, the home stretch. Times are prosperous. The money must in some way be raised inside of eighteen months. It does seem to us that if a heroic effort is made in behalf of the July offering, we shall succeed in raising $30,000, and thus dispose of this unpleasant task. It will be a great relief to the Mission Board if we shall never again have to ask for an offering for this purpose. Therefore we appeal to the presidents of union and State conferences, to our ministers, church officers, and to all the people, to put forth earnest efforts to make this offering the last for this specific purpose.
Much more might be said on this point, but I shall leave the presentation of other features of the question to other brethren who may feel impressed to write. I truly believe that we shall have the hearty co-operation of our people at this time.
A. G. DANIELLS.
Note and Comment
ONE of the evidences given by Jesus to John's disciples when they came to inquire whether he were indeed the Messiah, was that “the poor have the gospel preached to them.” This fact testified to the divine character of Christ’s work and claims. But judged by the same rule, what must we conclude with reference to the work and claims of such of his professed representatives as are described in the following paragraph clipped from an Eastern paper:—
One of the most fashionable and wealthy churches in Washington, D. C., is St. John's Episcopal church. Two of its pews, owned by an estate, were sold at auction in a well-known auction room the other day for $2,750 and $1,600 respectively. A large and stylish crowd attended the sale, and the number of fine carriages in the street made it seem as if a fashionable reception was in progress. The Washington newspapers even had “write-ups” of the event.
Protestants and the Dogma of Purgatory
ARE Protestants in the United States inclining toward a belief in the Roman Catholic dogma of purgatory? The Catholic Mirror believes there is evidence warranting an affirmative answer to this query, and mentions a circumstance of recent occurrence which strongly points to this conclusion. “Catholic writers have often noticed,” says the Mirror, “the tendency of Protestant minds to a belief in such a future state as Catholic faith holds purgatory to be. The most advanced thinkers in the Anglican church now regard purgatory as an article of belief in the ritualistic communion, and prayers for the souls of the departed are one of the features of the High Church development in England.” The Mirror finds that the Protestant tendency toward the acceptance of purgatory is not quite as marked in this country as in England, yet is here, and then the Mirror cites this incident:—
At Brooklyn, last week, Rev. Dr. Newell Dwight Hillis, a noted divine of a denomination which has never manifested any “Roman” tendencies, prayed, without arousing comment, for the survivors and victims of the St. Pierre catastrophe. Special prayers were also offered for one of the young men of the church who is thought to have lost his life at St. Pierre.
“What means this praying for the dead?” the Mirror asks. Its conclusion is: “It is not for their material welfare, not for their bodies. Then it must be for their souls, and implies a belief in purgatory.”
“Dr. Hillis must appreciate this.”
A belief in purgatory rests on the conclusion that a merciful God will not consign all sinners alike to an eternity of suffering in hell; hence those whose offenses are comparatively light will be granted probation after death, and their welfare can continue to be a proper object of the prayers of the living. But this conclusion rests, in turn, upon the dogma that man is by nature immortal, and must therefore, if he dies in sin, be eternally tormented in hell unless some provision is made for his ultimate deliverance, and translation to the abode of the saved. Thus the dogma of natural immortality is responsible for the dogma of purgatory, and for the tendency among Protestants to join with Roman Catholics on this point. Adherence to the Protestant rule of making the Bible the sole foundation of religious belief would have prevented the first step in this wrong direction, for the dogma of natural immortality is as unscriptural as was the devil’s first lie to mankind, “Ye shall not surely die.”
The Promise of the Spirit
By Ellen G. White
MRS. E. G. WHITE
Just before leaving the disciples, Christ gave them the promise, “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.”
Had men been consulted in regard to their choice of the blessing to be bestowed, they would have asked for some inferior good. But the Lord took the matter into his own hands, and promised his Spirit,—a blessing which, when received, satisfies every need.
Christ had an infinite variety of subjects from which to choose in his teaching, but the one upon which he dwelt most largely was the endowment of his Holy Spirit. What great things he predicted for the church because of this endowment! Yet what subject is less dwelt upon to-day? What promise less fulfilled? Prophecies are dwelt upon, doctrines are expounded, but the promise of the Spirit, the fulfillment of which is necessary for the success of God’s work, is incidentally touched upon, and that is all. Other blessings and privileges have been set before the church, but the thought entertained regarding the promise of the Spirit is that it is not for the church now, that at some time in the future the church will receive this gift. But this promise belongs to us now as surely as it belonged to the disciples.
God’s people seem to be incapable of comprehending and appropriating this promise. They seem to think that only the scantiest showers of grace are to fall on the thirsty soul. They act as if they must rely on their own efforts for salvation, and as a result they have little strength for the work of overcoming. They have little light to give to the souls dying in the darkness of error. Church members have long been content with little of the blessing of God. They have not felt the need of reaching for the exalted privileges provided for them at infinite cost. Their spirituality is feeble, their experience dwarfed and crippled; and therefore they are disqualified for the work of the Lord. They are unable to present, in the power of the Spirit, the great and glorious truths of God’s Word.
It is not because of any restriction on God’s part that the riches of his grace do not flow to men. His gift is godlike. He gave with a liberality that men do not appreciate because they do not love to receive. If all were willing to receive, all would be filled with the Spirit. By resting content with small blessings, we disqualify ourselves for receiving the Spirit in its unlimited fullness. We are too easily satisfied with a ripple on the surface, when it is our privilege to expect the deep moving of the Spirit of God. Expecting little, we receive little.
How Do You Treat Christ’s Representative?
The necessity of the Holy Spirit’s working should be realized by all. Unless this Spirit is accepted and cherished as the representative of Christ, whose work it is to renew and sanctify the entire being, the momentous truths that have been intrusted to human beings will lose their power on the mind. It is not enough for us to have a knowledge of the truth. We are to walk and work in love, conforming our will to the will of God. Of those who do this the Lord declares, “I will put my laws into their mind, and write them in their hearts.” God is the mighty, all-powerful agency in this work of transformation. By his Holy Spirit he writes his law in the heart.
Thus divine relationship is renewed between God and man. “I will be to them a God,” he says, “and they shall be to me a people.” There is no attribute of my nature that I will not freely give in order that man may reveal my image. When we allow God to work his will in us, we shall harbor no sin. In the refining furnace all dross will be consumed.
When the Holy Spirit came down on the day of Pentecost, it was like a rushing, mighty wind. It was given in no stinted measure; for it filled all the place where the disciples were sitting. So will it be given to us when our hearts are prepared to receive it.
Let every church member kneel before God, and pray earnestly for the impartation of the Spirit. Cry, “Lord, increase my faith. Make me to understand thy word; for the entrance of thy word giveth light. Refresh me by thy presence. Fill my heart with thy Spirit, that I may love my brethren as Christ loves me.”
God will bless those who thus prepare themselves for his service. They will understand what it means to have the assurance of the Spirit, because they have received Christ by faith. The religion of Christ means more than the forgiveness of sin; it means that sin is taken away, and that the vacuum is filled with the Spirit. It means that the mind is divinely illumined, that the heart is emptied of self, and filled with the presence of Christ. When this work is done for church members, the church will be a living, working church.
We are to seek most earnestly to be of one mind, of one purpose. The baptism of the Holy Spirit, and nothing less, can bring us to this place. Let us by self-renunciation prepare our hearts to receive the Holy Spirit that a great work may be done for us, so that we can say, not, “See what I am doing,” but, “Behold the goodness and love of God!”
A Spirit-Filled Church
After Christ’s ascension, the disciples were gathered together in one place to make humble supplication to God. And after ten days of heart searching and self-examination, the way was prepared for the Holy Spirit to enter the cleansed, consecrated soul temples. Every heart was filled with the Spirit, as though God desired to show his people that it was his prerogative to bless them with the choicest of heaven’s blessings. What was the result?—Thousands were converted in a day. The sword of the Spirit flashed right and left. Newly edged with power, it pierced even to the dividing asunder of soul and spirit, and of the joints and marrow. The idolatry that had been mingled with the worship of the people was overthrown. New territory was added to the kingdom of God. Places that had been barren and desolate sounded forth his praises. Believers, reconverted, born again, were a living power for God. A new song was put in their mouths, even praise to the Most High. Controlled by the Spirit, they saw Christ in their brethren. One interest prevailed. One subject of emulation swallowed up all others,—to be like Christ, to do the works of Christ. The earnest zeal felt was expressed by loving helpfulness, by kindly words and unselfish deeds. All strove to see who would do the most for the enlargement of Christ’s kingdom. “The multitude of them that believed were of one heart and of one soul.”
In the twelve disciples the leaven of truth was hidden by the Great Teacher. These disciples were to be the instruments in God’s hands for revealing truth to the world. Divine power was given them; for a risen Saviour breathed on them, saying, “Receive ye the Holy Ghost.” Imbued with this Spirit, they went forth to witness for the truth. And so God desires his servants to go forth to-day with the message he has given them. But till they receive the Holy Spirit, they cannot bear this message with power. Till they receive the Spirit, they cannot realize what God can do through them.9
The mighty power of the Holy Spirit works an entire transformation in the character of the human agent, making him a new creature in Christ Jesus. When a man is filled with the Spirit, the more severely he is tested and tried, the more clearly he proves that he is a representative of Christ. The peace that dwells in the soul is seen on the countenance. The words and actions express the love of the Saviour. There is no striving for the highest place. Self is renounced. The name of Jesus is written on all that is said and done. We may talk of the blessings of the Holy Spirit, but unless we prepare ourselves for its reception, of what avail are our works? Are we striving with all our power to attain to the stature of men and women in Christ? Are we seeking for his fullness, ever pressing toward the mark set before us,—the perfection of his character? When the Lord’s people reach this mark, they will be sealed in their foreheads. Filled with the Spirit, they will be complete in Christ, and the recording angel will declare, “It is finished!”
“Emmanuel”
By Dr. Monsell
Sweet, sacred name, that, like a spell,
Rests round this heart — Emmanuel!
Watchword of peace, and sign of love,
’Twixt man below and God above;
Best blessing of redemption thus
To be assured of — “God with us!”
“God with us,” in our hour of need;
“God with us,” his own blood to plead;
“God with us,” as our guide and stay,
To hear, to answer, when we pray:
And make us feel what joy ’tis thus
To be assured of, “God with us!”
Let hell combine and men oppose;
Though Satan with his host of foes,
Heights, principalities, and powers,
Seek to despoil this hope of ours,
They cannot, dare not, harm, while this
We are assured of, “God with us.”
Lord, draw us near, that we may be,
Forever walking close with thee;
That we may live as in thy sight,
And love thee as our chief delight,
And, taught by faith, may ever thus
Retain thee as the “God with us.”
— Dr. Monsell.
Self-Government Means Self-Support
(Concluded)
You see, then, that self-government, reorganization from the General Conference back to the individual, means self-support for every individual Seventh-day Adventist in the world, at whatever he is engaged, whether it be preaching, nursing, printing, farming, blacksmithing, or what not. And all these are equally Christian and honest and gospel occupations. Each Christian who works in a blacksmith shop is doing gospel work as certainly as am I who stand in the pulpit and preach—if that is his calling, and this is mine. And while he is a blacksmith, that is his place to preach.
But you know that it has been almost an epidemic among Seventh-day Adventists that a man who is a farmer, a blacksmith, or a carpenter, must sell out, and go away from where he is, so that he can work “in the cause.” The man who is not working in the cause when he is shoving the plane, swinging a hammer, or guiding the plow, cannot be a worker in the cause when he sells out, and leaves that occupation to be a worker “in the cause.” The man who is not a worker in the cause in the occupation where he is now engaged, cannot be a worker “in the cause” to quit that altogether, and go out to preach.
The cause is simply the development of Christian character, where each one of us is. That is all that the cause is. And Christian character is developed only by earnest consecration and honest occupation in whatsoever we may be called just now to do.
Just think of this: Jesus Christ came into this world, and lived here until he was crucified out of it. And the time he worked at a trade was nearly six times as long as the time he spent in preaching. He spent eighteen years at a trade, working right along; while he preached in the gospel ministry only about three and one-half years. And he was a worker in the cause, and just as much the Saviour of the world, when he was sawing, planing, and hammering as when he was preaching the sermon on the mount. He never thought it necessary to sell out, so that he could work “in the cause.” It is true that his work in the cause outgrew the shop, and even the work at that trade, as such; but it was still only the cause in which he worked. And thus he demonstrated that Christian work at a trade is as certainly working in the cause of God as is any other kind of work.
Now you see that this same principle goes into our schools. That is one of the divine principles that God gave as the foundation of our school system from the day he announced it to Seventh-day Adventists forty years ago. That is why he wants the trades in the schools. That is why he wants not only the students to learn the trades, but the teachers to learn the trades, so that the young people shall go forth from our schools independent of this whole world and everything in it, able, with their two bare hands, to make their way in this world, and to make the world their opportunity for success. That is what it is for. And that is right.
The man who in this world is made a new creature, who is clothed with the power of God, imbued with the divine principle of work, and the divine energy and consecration, to put every faculty of his being into what comes to his hand to do, to make it the best that can be made on the earth, is not dependent on anybody for occupation. Why, he can make it for himself. If he wants work, and nobody calls him, he will make it for himself. If he wants a conference, so he can be president of it, he will make one; for he can do it. He asks no odds of anybody or anything in this world; he finds his resources in God.
You said at the beginning of this study to-night that self-government is found only in God, that God is all in all to the man. And you stated that self-government means self-support. Then every man who finds self-government in God, finds also his resources in God. And I know that there are resources in God to supply all the demands that ever can come to any soul in this wide world, and in any place on the earth.
Now let us wake up, and be men, Christian men, and teach this to our youth, have our schools inculcate it, and teach it to our people everywhere. Then every Seventh-day Adventist will be independent of everything and everybody on the earth; for he will find his resources only in God. God will be his motive power. If he wants to make something, and a machine is needed to make it, he will make the machine in order to make the thing that has to be made by the machine. He has it in him, because God is in him; his resources are in God. Inventiveness, development, thought,—all these belong to the people who belong to God. Please, brethren, do not think this extravagance. This is the truth.
Another thing goes with this; that is, when you and I as ministers lead the people that way, when we educate the people that way, we shall have a people so apt, so thorough, and so qualified in whatsoever they ought to put their hand to, that the Sabbath, instead of being a detriment, will be an advertisement of their faithfulness, and will be a recommendation to men who want faithful work done. I know, so do you know, people to-day who are independent of everybody in this world so far as Sabbath keeping is concerned. Their work goes right on; and they work in places where, if the Sabbath ever could interfere, it would interfere there. But no question is ever asked about that. Why?—Because their work is so valuable, so well done, it is such Christian work, that men in this world who want faithful work done, want that kind of people. And the more of them they can find, the more glad they are that they are in the world.
You and I are to lift up Christianity—I mean Seventh-day Adventist Christianity. You and I as ministers are to lift up Seventh-day Adventist Christianity to where it will be a credit to this whole world; so that the world will honor the faithfulness, the honorable dealing, the inventiveness, and the adaptability of Seventh-day Adventists everywhere, and will be glad to have their services, Sabbath or no Sabbath. We are never to rest until Seventh-day Adventists are only that kind of people.
And I say again, it all depends upon you and me. It depends upon the ministry here. Think! there are Seventh-day Adventist sanitariums, that is, Christian sanitariums; there are Christian publishing houses; there are Christian colleges; there are conferences. There are all these Seventh-day Adventist organizations in the world. But now what would all these be worth without the10gospel? What could they do for the world without the ministry of the gospel? But suppose there was not an item of it. Suppose there was not a Seventh-day Adventist conference on this earth, nor college, nor sanitarium, nor publishing house,—only one solitary individual in possession of the gospel of the third angel’s message. As certainly as he is a minister of the gospel, the gospel I am talking of to-night, as certainly as that one minister of the gospel were here, in him you would have all the sanitariums, and all the publishing houses, and all the colleges, and all the conferences there are or ever shall be on the earth. Yes, sir; as certainly as that man preaches the gospel which is the gospel, so certainly all these things will come. They are all in the gospel which he preaches. Then which stands first? Where is the key of Christianity? Where is the key of the third angel’s message? Where is the key of the Seventh-day Adventist cause? In institutions?—No; in the ministry of the gospel.
Then it follows inevitably that every one of us ministers of the gospel who are set apart to preach the gospel, shall preach such a gospel, and never be content for a moment not to preach such a gospel, as has in it the direct creation of conferences, publishing houses, sanitariums, and colleges. Any man who goes forth to preach the gospel from this time forward, dare not go forth to preach it unless that is the gospel that he preaches; unless there is in the gospel that he preaches the power to create all these things; and everywhere he goes, as far as the circumstances demand, these things shall be created; the gospel which he preaches, when received by the people, will save their souls; they will be converted, they will be clothed with the power of God, they will be imbued with the wisdom of God, they will be taught by the Holy Spirit, the knowledge of God will be in them, and they will be wise to devise and plan and invent for right things, whether in workmanship or in thought; and they will be ever building up characters, the identical character of Jesus Christ himself. They will be students and educators. Every family will be a school, and every collection of families where there is a church will establish a church school; and beyond the church school there will be the intermediate school; and from that the youth will go to the college, and then out into the great wide school of the work of the third angel’s message under God. So that every step of the way from the first sermon that the minister preaches, it will be education straight forward until we step into the glorious kingdom of God.
And publishing also; that will be in it. They will be interested in studying the literature which is the literature of the gospel. They will have no time for any literature but the literature of the gospel. Then studying the literature of the gospel, as certainly as it is the literature of the gospel, their lives will be wrapped up, their hearts will be enlisted, in making it the literature of other people’s lives. That spreads the literature. But it must be printed. Then that brings the publishing house and the press. And I need not give further details. You see where it runs. But the ministry is the key to the whole of it.
Then isn’t it as plain as A B C that you and I, as ministers of the gospel, the preachers of the gospel, are the key of the Christianity and the cause of God in the earth, and that whichever way that key turns, that cause is certain to go?
Well then, brethren, which way shall that key turn from this time forward? Come along, brethren, let us find the power of God as never found before on the earth by mankind. Let us find the gospel in a depth of meaning that never touched men since the apostles stood on the earth. Preaching such a gospel, working in the manifestation of the power of such a gospel,—O, then the ministry will be elevated! God will witness to it, and he himself will elevate it. And he has certified that “men shall call you the Ministers of our God.” Then souls will be brought in by the scores and the hundreds, not by the one, two, three, in a year. Then the cause, from beginning to end, from center to circumference, will be self-supporting, and more. Then will be fulfilled the promises that have never yet been fulfilled, that have never had a chance to be fulfilled: “Thou shalt lend unto many nations, but thou shalt not borrow.” “And the Lord shall make thee the head, and not the tail.” The time has come for that. That time is here. And it is high time to awake out of sleep. But O, the gospel, the gospel, the power of God!—that is the thing which must accomplish it all—literally, literally, God “manifest in the flesh.” God so in you and me, so possessing you and me, that the motions of our hands, the thoughts of our minds, shall be but the expression of the will of God, by his Spirit,—that is God manifest in the flesh, and that is what we are here for. That is our profession. O, let us rise by the power and grace of God to the height of that grand profession to which he has called you and me as ministers of the gospel.
The Life I Seek
By R. M. Offord
Not in some cloistered cell
Dost thou, Lord, bid me dwell,
My love to show;
But mid the busy marts
Where men with burdened hearts
Do come and go.
Some tempted soul to cheer
When breath of ill is near
And foes annoy;
The sinning to restrain,
To ease the throb of pain,
Be such my joy.
Lord, make me quick to see
Each task awaiting me,
And quick to do;
O, grant me strength, I pray,
With lowly love each day,
And purpose true,
To go as Jesus went,
Spending and being spent,
Myself forgot;
Supplying human needs
By loving words and deeds.
O, happy lot!
— R. M. Offord.
God's Purpose for His People
By Edith E. Adams
EDITH E. ADAMS
God's purpose in calling Abraham out from among the nations was that he might make him a missionary to the heathen, and the father of a race of missionaries who should preach the gospel of the kingdom in all the world as a witness to all nations. The promise made to him at the time of his call was that in him and in his seed should “all families of the earth be blessed.” Abraham himself built an altar, and proclaimed the name of the Lord wherever he went in his journeyings; and these altars remained as reminders of his teachings, and witnesses to his God.
But Abraham's descendants failed to realize their calling and voluntarily to fulfill their commission. Yet from among them God chose those whom he could use in the accomplishment of his purpose and the fulfillment of his promise.
The earliest and one of the most striking instances of this, we find in the history of Joseph. A true child of Abraham, pure in heart and life, an Israelite in whom was no guile, he was sent into Egypt that the light of the knowledge of the glory of God might shine over that dark and idolatrous land. Through a series of events overruled by God for that purpose, he was brought to the notice of Pharaoh, king of Egypt, under circumstances that made manifest the superiority of the God that he worshiped over all the gods of Egypt. Thus the attention of all Egypt was called to the true God, who does whatsoever he pleases in the earth, overruling all events to work out his own will.
During the years of famine, “all countries came into Egypt . . . for to buy corn, for the famine was sore in all lands.” And as they came, they would doubtless learn the reason why “there was corn in Egypt,” and thus be led to trust in Israel's God, and carry the knowledge of him back to the lands from which they had come. So through this one child of Abraham in captivity in Egypt, all the nations of earth received light and blessing.
Passing by the history of the deliverance of Israel from Egypt, through which God made himself known to the nations, we come to the case of another captive—a little maid that the Syrians had taken out of the land of Israel. Only a child, but a child of Abraham nevertheless, the promise applied to her, and she also was made a blessing to the nation to which she was sent. Through her simple presentation of the gospel,—the good news of the power of Israel's God to heal all diseases,—her leprous master was made whole, and testified that “there is no God in all the earth, but in Israel,” and that he would “henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord.” Being “captain of the host of the king of Syria, . . . a great man with his master, and honorable,” the king had taken great interest in his case, and the whole nation doubtless learned the result of his journey to the land of Israel. Thus again through a single captive of the seed of Abraham, a whole nation was blessed with light, which some joyfully received.
Still more striking is the case of Daniel. When, because of Israel's utter failure to fulfill the object for which the Lord had separated them from the11nations, God suffered them to be scattered among the heathen, there were still among them some faithful children of Abraham, whom the Lord could use in the fulfillment of the promise. When examined by the king of Babylon, Daniel, and his three companions, servants of God like himself, were found in all matters of wisdom and understanding “ten times better than all the magicians and astrologers that were in all his realm.” Then came the interpretation of the king's dream by Daniel, which called forth from Nebuchadnezzar the following testimony: “Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets.”
And at last, taught by his own experience of the power and grace of God, Nebuchadnezzar sent unto “all people, nations, and languages, that dwell in all the earth,” a record of God's dealings with him, in which he “praised and honored him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation.” Thus grandly was the gospel of the everlasting kingdom preached in all the world for a witness to all nations, by this once-heathen king. Through the faithfulness of one or two of the children of Abraham, all the nations of earth were again blessed according to the promise.
What encouragement there is in this promise and the history of its fulfillment for every child of God; for “if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.” “The promise is unto you, and to your children,” for “ye are the children . . . of the covenant which God made with your fathers, saying . . . And in thy seed shall all the families of the earth be blessed.”
What the special blessing of the covenant is we are told in the verse following the one just quoted, which says that God sent his Son to “bless you, in turning away every one of you from his iniquities.” So wherever there is a true child of Abraham, God will use him, though it may be, as in the cases noted, only through the unconscious influence of the faithful performance of his duty, to turn people from their iniquities, and make himself known to them. “Thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place.”
Perfect Trust
Be still, dear child, and know that I am God.
This is the message from our loving Lord:
Be still, and ever learn to trust in me,
And there shall be eternal victory.
Be still, when conflicts are within;
Be still, when tempests rage without;
The still, small voice will lead thee all the way,
And bring thee to enjoy eternal day.