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The Advent Review and Sabbath Herald, Vol. 62, No. 19

AN APPEAL TO MINISTERS

The Advent Review and Sabbath Herald

May 12, 1885

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 12, 1885

AN APPEAL TO MINISTERS.

By Ellen G. White

BY MRS. E. G. WHITE.
In his second epistle to Timothy, Paul says: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” “But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will.”
In order to accomplish the work which God requires of them, ministers need to be qualified for their position. The apostle Paul, in his letter to the Colossians, speaks thus concerning his ministry: “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfill the word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints; to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus; whereunto I also labor, striving according to his working, which worketh in me mightily.”
No less sacred appreciation of and devotion to the work of the ministry does God require of his servants who are living so near the end of all things. He cannot accept the work of laborers unless they realize in their own hearts the life and power of the truth which they present to others. He will not accept of anything short of earnest, active, zealous heart-labor. Vigilance and faithfulness are required for this great work. God wants unselfish workmen, those who will labor with disinterested benevolence, and give their undivided interest to the work.
But not all who profess to be called to teach the truth, are qualified for this sacred work. Some are far from meeting the mind and will of God. Some are slothful in temporal things, and their religious life is marked with spiritual sloth. Where there is a lack of persevering energy and close application in temporal matters and business transactions, the same deficiency will be apparent in spiritual things. Enduring energy and constant reliance upon God, are lacking in many who are laboring in the ministry.
Some who profess to be called of God to labor in word and doctrine, are surrounded with backsliders and sinners, and yet feel no burden for their souls, but manifest an indifference in regard to their salvation. Some are so nearly asleep that they seem to have no sense of the work of a gospel minister. They do not consider that as spiritual physicians they are required to have skill in ministering to souls diseased with sin. The work of warning sinners, of weeping over them and pleading with them, has been neglected until many souls are past cure. Some have died in their sins, and will in the Judgment confront with reproaches of their guilt those who might have saved them, but who did not. Unfaithful ministers, what a retribution awaits you! God does not lightly regard a neglect of the work he has left his servants to do.
Some are not close Bible students. They are disinclined to apply themselves diligently to the study of God’s word. In consequence of this neglect, they have labored at great disadvantage, and have not, in their ministerial efforts, accomplished one-tenth of the work which they might have done, had they seen the necessity of closely applying their minds to the study of the word. They might have become so familiar with the Scriptures, so fortified with Bible arguments, that they could meet opponents and so present the reasons of our faith that the truth would triumph and silence their opposition.
Many do not feel that they have no right to claim to be teachers unless they are thoroughly furnished by earnest, diligent study of the word of God. Some have neglected to obtain a knowledge of the simple branches of education. They misquote the Scriptures, and, by their apparent lack of qualification for the work they are trying to do, injure the cause of God and bring the truth into disrepute. These do not see the necessity of cultivating the intellect, of especially encouraging refinement without affectation, and of seeking to attain to the true elevation of Christian character. The certain and effectual means of attaining this is the surrender of the soul to God. He will direct the intellect and affections, so that they will center upon the divine and eternal; and then will they possess energy without rashness, for all the powers of the mind and of the whole being will be elevated, refined, and directed in the loftiest, holiest channel. From the lips of the heavenly Teacher were heard the words, “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.” When this submission to God is made, true humility will grace every action, while at the same time those who are thus allied to God and his heavenly angels, will possess a becoming dignity savoring of heaven.
Those who minister in the word must have as thorough a knowledge of that word as it is possible for them to obtain. They must be continually searching, praying, and learning, or the people of God will advance in the knowledge of his word and will, and leave these professed teachers far behind. Who will instruct the people when they are in advance of their teachers? All the efforts of such ministers are fruitless. There is need that the people teach them the word of God more perfectly, before they are capable of instructing others.
Some might now have been thorough workmen, had they made a good use of their time, feeling that they would have to give an account to God for their misspent moments. They have displeased God because they have not been industrious. Self-gratification, self-love, and selfish love of ease, have kept them from good, withheld them from obtaining a knowledge of the Scriptures that they might be thoroughly furnished unto all good works. Some do not appreciate the value of time, and have idled away in bed the hours that might have been employed in the study of the Bible. There are a few subjects that they have dwelt upon the most, with which they are familiar, and upon these they can speak with acceptance; but they have in a great degree rested the matter here. They have not felt altogether satisfied with themselves, and have at times realized their deficiencies; yet they have not been sufficiently awakened to the crime of neglecting to become acquainted with the word of God, which they profess to teach. On account of their ignorance, the people are disappointed; they do not receive the intelligence which they might obtain from them, and which they expect to obtain from ministers of Christ.
By rising early and economizing their moments, ministers can find time for a close investigation of the Scriptures. They must have perseverance, and not be thwarted in their object, but persistently employ their time in a study of the word, bringing to their aid the truths which other minds, through wearing labor, have brought out for them, and with diligent, persevering effort prepared to their hand. There are ministers who have been laboring for years, teaching the truth to others, while they themselves are not familiar with the strong points of our position. I beg of such to have done with their idleness. It is a continual curse to them. God requires them to make every moment fruitful of some good to themselves or to others. “Not slothful in business; fervent in spirit; serving the Lord.” “He also that is slothful in his work is brother to him that is a great waster.”
The Lord requires his servants to be energetic. It is not pleasing to him to see them listless and indolent. They profess to have the evidence that God has especially selected them to teach the people the way of life; yet frequently their conversation is not profitable, and they show that they have not the burden of the work upon them. Their own souls are not energized by the mighty truths which they present to others. Some preach these truths, which are of such weighty importance, in so listless a manner that they cannot affect the people. “Whatsoever thy hand findeth to do, do it with thy might.” Men whom God has called must be trained to put forth effort, to work earnestly and with untiring zeal for him, to pull souls out of the fire. When ministers feel the power of the truth in their own souls, thrilling their own being, then will they possess power to affect hearts; they will show that they firmly believe the truths preached to others. They should keep before the mind the worth of souls, and the matchless depths of a Saviour’s love. This will awaken the soul, so that with David they may say, “My heart was hot within me; while I was musing, the fire burned.”
The religion of Christ will be exemplified by its possessor in the life, in the conversation, in the works. Its strong principles will prove an anchor. Those who are teachers of the word should be patterns of piety, ensamples to the flock. Their example should rebuke idleness, slothfulness, and lack of industry and economy. The principles of religion exact diligence, industry, economy, and honesty. “Give an account of thy stewardship,” will soon be heard by all. Brethren, what account could you render if the Master should now appear? Many of you are unready, and would surely be reckoned with the slothful servants. Precious moments are yet left you, and I entreat you to redeem the time.
  • (Concluded next week.)*

MY GOD, I THANK THEE.

By Adelaide A. Procter

MY God, I thank thee who hast made The earth so bright, So full of splendor and of joy, Beauty, and light; So many glorious things are here, Noble and right!
I thank thee more that all our joy Is touched with pain; That shadows fall on brightest hours; That thorns remain; So that earth’s bliss may be our guide, And not our chain.
— Adelaide A. Procter.

THE TEMPLE IN HEAVEN.

By William H. Littlejohn

THE DISCUSSION OF THE SABBATH QUESTION CONTINUED. MR. BIBLIST PITTED AGAINST FIVE ORTHODOX MINISTERS.

BY ELD. W. H. LITTLEJOHN.
Mr. Biblist.—If you please, Maud, you may answer to the door bell. I think that our visitors have arrived.
Mr. Thoughtful.—You see, Mr. Biblist, that I have brought with me some of my friends, agreeably to your permission. Allow me, sir, to introduce them to you one by one. This is the Rev. Nolaw; this the Rev. Surplice; this the Rev. Dipper; this the Rev. Westminster; and this the Rev. Shouter.
Mr. B.—I am happy to meet you all this evening, gentlemen. I suppose that I am indebted for this visit to Mr. Thoughtful. He was very anxious that we should get together and compare views on the Sabbath question. Perhaps you are aware that I am an observer of the seventh-day Sabbath, and that Mr. Thoughtful and myself have been investigating for several evenings the comparative claims of the first-day and the seventh-day Sabbaths. I trust that all will feel perfectly free to-night to express themselves as fully on all the points which may be discussed as they think advisable. As time is passing, we will proceed without further formality to enter upon the labor of the evening. It is at your option to open the discussion yourselves, or to allow me to do so.
Rev. Surplice.—Inasmuch as you and Mr. Thoughtful have been discussing the Sabbath question, it seems to me fitting that you should lead out in this investigation in such a way as you may think proper.
Mr. B.—If there is no objection, then, I will proceed to my task. The first thing to be desired is the finding, if possible, of some common ground upon which all can stand. I start out, therefore, with these propositions: There can be no Sabbath without a Sabbath law; and the only Sabbath law found in the Bible is the fourth commandment of the decalogue. If any one has any objections to these positions, let him make it manifest. As no objection is offered, I conclude that we are agreed on this point. It follows, therefore, that if we have any Sabbath at all, it must be one which is authorized by the terms of the fourth commandment.
Mr. Nolaw.—I perceive, gentlemen, that Mr. Biblist is going to bring you into difficulty. I have met these Adventists before, and I know about how they handle this subject. You admit that the fourth commandment is the only Sabbath law in the Bible, and that it is still in force, and you can no more dodge the obligation of the seventh-day Sabbath, than you can the fact that two and two make four.
Mr. B.—It matters not at present, Mr. Nolaw, what the consequence would be of admitting that the fourth commandment is the only Sabbath law found in the Bible. Let us settle the fact first, and then deal with the consequences afterward. It is either true or not true that the commandment in question is the only one in the Scriptures which enforces Sabbath observance. To settle the point, I appeal to you directly to know whether you are aware of the existence of any other Sabbath precept than the one under consideration. If you are, please let us know where it can be found.
Mr. N.—I acknowledge, sir, frankly, that the fourth commandment is the only one of that nature that God has ever given. I admit also that in the old dispensation it enforced the observance of the seventh day of the week. I deny, however, that we are under any obligation to keep that commandment in the Christian age.
Mr. B.—Your position, then, seems to be this: In the old dispensation, the seventh day was the Sabbath; in this one, there is no Sabbath.
Mr. N.—That is the view which I hold. It is the only one, too, as these gentlemen will find, which is tenable.
Mr. B.—Well, let us see if your theory is as well fortified as you imagine. I read Rev. 1:10: “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet.” This text was written about A. D. 96, or sixty odd years after the crucifixion. Now, if there was a Lord’s day at that time, there is one now, as you must admit. What, therefore, will you do with this passage, in order to make it harmonize with your theory?
Mr. N.—Why, I suppose that the apostle there alludes to the Christian era. You know that in the Scriptures the term day is frequently applied to a dispensation or a long period of time. It is said, for example, that Abraham saw the day of Christ and was glad.
Mr. B.—It is true that there are a few instances in the Scriptures in which the term day is applied to an era or a dispensation. These are very exceptional cases, however, when compared to the instances wherein that expression refers to an ordinary twenty-four-hour day; they are as one to a thousand. The context always enables us to decide which application of the term is intended. In Rev. 1:10, it would make nonsense of the passage should we understand that the term day used therein refers to the Christian dispensation. How ridiculous, for example, it would have been for John to write to the seven churches, informing them in all sobriety that when he was in the Spirit in A. D. 96, that event occurred within the limits of the Christian dispensation. Valuable information this, indeed, to impart to his contemporaries. Who among them could have been ignorant of the fact that if John had a vision on the Isle of Patmos, it must have fallen in the Christian dispensation? Such an explanation, Mr. Nolaw, is unworthy the name. It resembles a mere make-shift more nearly than anything else. No unbiased mind would ever think of placing such an interpretation on the passage in question. Give to the words their natural signification, and all is plain. In Isa. 58:13 we have this language: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable;” etc., etc. Here the Lord, through the prophet, distinctly claims the Sabbath as his holy day. In the fourth commandment, it is spoken of as the Sabbath of the Lord. It is the only day which God has ever claimed as his own. Understand John as alluding to it, and all is clear. In giving the particulars relating to his vision, he stated that it was given to him on the Lord’s day; knowing that the members of the seven churches to which he wrote, as they were familiar with the Scriptures, would readily gather that it was on the Sabbath that he was in the Spirit. Such a fact, if it were possible, would even render his view more sacred than otherwise it would have been.
Mr. N.—Well, I have given you my view of the matter.
Mr. B.—Very true, sir; but you have not supported your theory by a single Scripture argument or text worthy of mention. The presumptions, furthermore, are all against you. John says that he was in the Spirit on the Lord’s day. Isaiah says that the Sabbath is the Lord’s day. Putting this and that together, it is proved that in A. D. 96 John the apostle received a revelation from the Lord on the Sabbath. There must, therefore, have been a Sabbath at that time, your no-Sabbath doctrine to the contrary notwithstanding. I might elaborate the argument still further on this point, by showing that throughout the New Testament, the Sabbath is spoken of again and again as something which actually exists in this dispensation; but perhaps this labor will not be required until you have done something more than you have as yet accomplished, in the direction of answering the positive testimony of Rev. 1:10, to the effect that God has a day in the Christian age which he calls his own.
Mr. N.—I perceive that I am somewhat hampered in the argument, as the result of not stating my position fully in the outset. The truth is, gentlemen, I do not believe that any of the ten commandments are binding in this dispensation. They were all—the fourth commandment with the rest—designed for the Jews alone, and were abolished at the cross.
Mr. B.—I thank you, sir, for this frank confession. I had surmised that what you state was true. I fancy, however, that these gentlemen present will be very slow to indorse your theory on this subject. What say you, gentlemen?
Mr. Surplice.—Why, sir, I am very much astonished at the declaration of Mr. Nolaw. I should have to throw away my Episcopalianism before I could adopt his view. Every Sunday morning we repeat those commandments one by one in the public congregation, invoking grace and strength from the Lord to keep them perfectly.
Mr. Westminster.—All the standards of our church, the Westminster catechism included, teach that the ten commandments are of perpetual obligation. To teach the contrary, it seems to me, would be a dangerous practice. The law and the gospel must go hand in hand. The one convicts the sinner of sin, and the other points him to the remedy.
Mr. Dipper.—Baptists long since put themselves right on the record, so far as the obligation of the ten commandments is concerned. We regard them as a summary of God’s moral precepts, which you could no more abolish than you could abolish the Author.
Mr. Shouter.—Our discipline has these words: “No Christian whatsoever is free from the obedience of the commandments which are called moral.” I recall, also, the remarks of John Wesley, as found in his Notes on Matt. 5:17: “It was not the design of Christ, to revoke any part of the law. It cannot be broken. Every part of it remains in force upon all men in all ages. Neither time, place, nor circumstances make it liable to change.” So long as I revere the memory of Wesley, and respect the teachings of the discipline of our church, I can never admit that the law of God has been abolished in whole or in part.
Mr. B.—I am very thankful, gentlemen, to find that you all, with the exception of Mr. Nolaw, are sound on the question of the perpetuity of the decalogue. I was aware that the creeds of the orthodox churches, generally speaking, are all that could be desired in what they say concerning the nature and obligation of God’s “ten words.” It is a misfortune, however, that the members of these churches are not, as a rule, so sound on this subject as their creeds are. In presenting the argument on the Sabbath question, it is a very common thing to meet with church members who, in order to escape a logic which they cannot answer, take refuge, as Mr. Nolaw has done here this evening, behind the theory that the ten commandments are not binding in this dispensation. This class of reasoners is multiplying very rapidly. Fifty years ago they were rarely met with; whereas at the present time, as already stated, they are found in great numbers. I do not recall the name of a single man of commanding ability and acknowledged piety, who lived prior to this century, who favored the doctrine that the law of God has been abolished. As I might prove to you by numerous citations, Luther, Melancthon, Calvin, Wesley, Knox, Adam Clarke, and Jonathan Edwards were all unflinching advocates of the doctrine that the ten commandments were designed to be obligatory upon all men in all ages. Even Alexander Campbell—who was the founder of the sect to which our friend Mr. Nolaw belongs—was sound on this question. In his discussion with Bishop Purcell, of the Catholic church, he declared that “God’s ‘ten words,’ not only in the Old Testament, but in all revelation, were the most emphatically regarded as the synopsis of all religion and morality.” What will come out of this modern repudiation of the only law which God ever condescended to write with his own finger and utter with his own voice, time alone can tell. It is certain, however, that the results which will follow must be mischievous to the last degree. The men who pursue the course in question remind one of the blind Samson, who, in order to destroy his enemies, pulled down the temple in which both he and they were lodged, thus putting an end to his own existence at the same time that he caused them to perish. In doing away with the moral law, these men, though they may be ignorant of the fact, are endeavoring to overturn the very pillars which support the structure of society. In order to get rid of the Sabbath commandment, they would open the flood-gates of iniquity, and give men license to set God at naught, worship idols, blaspheme, dishonor their fathers and their mothers, kill, commit adultery, steal, bear false witness, and covet.
Mr. N.—Why, sir, what you say is not true. We teach no such doctrine as you charge upon us.
Mr. B.—Well, let us see if your views, practically speaking, do not lead to the very results that I have mentioned. You hold, do you not, that the abolition of the fourth commandment releases men from the obligation to observe the Sabbath that it enforces?
Mr. N.—Yes, sir.
Mr. B.—Very good. Now will you be so kind as to tell me, if you can, how the abolition of the fourth commandment can relieve men from the duty which it imposes, unless it be true also that the abrogation of the other commandments releases men from the necessity of performing the duties which they enforce?
Mr. N.—I don’t see your point, sir. Of course men are not compelled to observe laws that have been repealed; but what has that to do with the matter under discussion. You asserted that those who take the position that the law has been set aside, teach that men are at liberty to set God at naught, worship idols, blaspheme, dishonor their fathers and mothers, kill, commit adultery, steal, bear false witness, and covet. Now I deny that what you say is true. There is no possible connection between the commission of such sins as these and the doing away of the law.
Mr. B.—Well, let us see whether you are right in this. I believe that you admitted just now that men are not under obligation to keep laws that have been abrogated; did you not?
Mr. N.—Yes, sir.
Mr. B.—You also hold that all the ten commandments have been abolished?
Mr. N.—Yes, sir.
Mr. B.—But did you notice, sir, that the catalogue of sins which I mentioned corresponded precisely with those forbidden in the decalogue?
Mr. N.—Why, no, sir; I did not observe it.
Mr. B.—Such was the case, nevertheless. Should one set God at naught, worship idols, blaspheme, dishonor his parents, kill, commit adultery, steal, bear false witness, or covet—or, in other words, commit the sins which I charged you with encouraging—he would break each one of the ten commandments (with the exception of the fourth), in the exact order in which they are laid down in the decalogue. But I inquire now what it is that restrains men generally from committing sin, if it be not the fear of punishment? Paul says, in Rom. 4:15, that “where no law is, there is no transgression.” But where there is no transgression, of course there can be no punishment. You see, therefore, that if the ten commandments are abolished—as you argue that they are—there is no penalty for their violation, and therefore that one of the most powerful inducements to the avoiding of the sins which they forbid, has been taken away. Thus, sir, I demonstrate my charge that you, and the men who, in common with you, hold to the no-law theory, are guilty of encouraging men in the practice of all the sins condemned by the ten commandments. Until you can make it appear that individuals are not responsible for the direct consequences of their teachings, you can never evade the charge which I have brought against you and those who sympathize with your antinomian notions.
Mr. N.—It does not make any difference what you say, sir; I still insist that the law of God, as given in the form of the ten commandments, has been abolished. It is true that, in so far as they rested upon moral principles, we are bound to respect them.
Mr. B.—Do you think, sir, that we shall be punished if we do not do so?
Mr. N.—We shall, without doubt.
Mr. B.—Permit me to inquire, now, how many of the ten commandments are based upon natural law, or what you term moral principle.
Mr. N.—Well, I suppose that it is generally admitted that all of them, except the fourth, are of that character.
Mr. B.—So it appears that all the assaults upon the law of God are prompted by the single desire to get rid of the Sabbath commandment.
Mr. N.—No, sir; we do away with all the commandments.
Mr. B.—A strange way, indeed, you have of doing away with nine of the commandments. Why, sir, you just told me that all, except the fourth, rested upon moral principles, and that we should be punished were we to violate any one of them. Now I would like to have you tell me what would be gained by doing away a given law, provided that, despite its repeal, it should continue to exist in another form to that extent that offenders will be punished for its violation. You see that the thing is absurd upon the face of it. According to your own theory, as explained by yourself, nine of the commandments are actually binding upon the race as fully as they ever were. All that you have succeeded in doing—judging of the matter from your own stand-point—is this: you have transferred nine of the commandments from the region of explicit statutory provision to the mystical domain of natural law. In other words, you have deprived the race of all the benefits of a written code, which distinctly marks out their duties and clearly states the penalty of transgression, to remand them to that condition of doubt and uncertainty in which they were before God revealed his will to them. If this, sir, is not a calamity rather than an advantage, then I am greatly deceived. If I am to be held to the observance of a law, I say, by all means, let its requirements be distinctly stated and its penalties plainly marked out in a written code, so that I may neither be ignorant of duty nor of the penalty that its neglect will insure.
Maud.—Father, it is ten o’clock.
Mr. B.—Pardon me, gentlemen. I was not aware that it was so late. We shall be compelled to close our talk right in the midst of the law subject. If agreeable to you, we will take up that subject again to-morrow night, and investigate it still farther. Nothing would please me more than to have all present at that sitting, who are here this evening.
Mr. Surplice.—I feel certain, Mr. Biblist, that I express the minds of all when I say that we shall be most happy to accept your invitation.

EXCHANGE OF TRUTH FOR ERROR.

By F. Peabody

BY ELD. F. PEABODY.
“Thy word is truth.” Truth is precious. Nothing is equal to it in value. It cannot be bought, yet all can possess it. It is a gift from God, who wants men to have it, and keep it as a precious treasure. He will never compel men to accept or hold his truth, and after they have accepted it, and their minds have been enlightened by it, even then they can exchange it for error. This has been done, and certainly can be done now.
In Rom. 1:25 Paul describes a class who made this exchange. Whatever they may have thought to gain by the trade, the sequel shows it was a fearfully losing transaction. He says: “Who exchanged the truth concerning God for a false religion” (Diaglot). They had the truth, but he says in verse 28, “As they did not choose to possess the knowledge of God, God delivered them over to a worthless mind to do improper things” (Diaglot). No doubt they thought to be greatly benefited by making the choice they did; they could see great worldly gain in store for them. No doubt they had occasion to call some foolish or ignorant for not making the change.
But now we see what followed as a consequence. Verse 29: “Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity, whisperers;” and a long, black list of sins of the most terrible nature. We read in the 32nd verse that they knew the judgments or ordinances of God in regard to these things. They could not plead ignorance. They not only went so far as to do these things, but they had pleasure in those who did the same. This principle applies now as well as at the time Paul is describing. There always have been and are now men ready to exchange truth for error. Cain did it, and was led to commit murder, one of the sins Paul says such a course leads men to commit. Korah, Dathan, and Abiram tried the same, and were swallowed up in the earth.
There are numerous examples of people who made this foolish exchange, “written for our admonition upon whom the ends of the world are come.” This traffic still goes on, always at a terrible loss to those engaging in it; and yet there are thousands who will not be admonished. God’s word says Christ is to come the second time to awake his sleeping people and give them eternal life. This “blessed hope” the world has exchanged for the intoxicating theory that all have eternal life within themselves, and that most of those who die here go directly to heaven, and therefore there is no need of Christ’s coming. This we know is all false. God’s word proves it so.
Again, God’s word says the seventh day is the Sabbath; and thousands, admitting this, still deliberately exchange it for a counterfeit Sabbath, and then ask and expect the Lord to sanction the transaction. Here also like results follow. As the truth is pressed upon them, and they decide, as thousands do, to make the change, giving truth for error, they are left to be “filled with all unrighteousness.” Yes, they become proud, envious, boasters, backbiters. They go with and take pleasure in those that do these things.

A DARING FORGERY.

By A. L. Hollenbeck

BY A. L. HOLLENBECK.
Ever since the fall of man, Satan has been preparing for his final effort to deceive the world. The foundation of his great deceptive work was laid in the garden of Eden. The assurance given to Eve, “Ye shall not surely die,” has led many to believe in the conscious state of the dead. Through this doctrine, Satan has been gradually preparing the way for the development of the masterpiece of deception, modern Spiritualism. When the arch deceiver has fully accomplished his designs, the mass of the people will be swept into the vortex of this terrible delusion.
In establishing the false doctrine of the conscious state of the dead, Satan designed to form a channel which many would regard as sacred, through which he could work to accomplish his purposes. Through this channel he is now introducing one of his most powerful, soul-destroying deceptions, which is fast lulling many into a fatal security, from which they will be awakened only by the wrath of God poured out in the seven last plagues. Many will then learn, when it is too late, that this power in which they trusted “descendeth not from above, but is earthly, sensual, devilish.”
Satan is now clothing his work of deception in sacred garments; and the time is near when every one will have to decide between the genuine and the spurious. “When the overflowing scourge shall pass through,” all those who are found hidden under falsehood, will be swept away with the refuge of lies; while those who have firmly established their faith in the word of God, will be kept from the “hour of temptation,” and the Saviour’s promise, “Because thou hast kept the word of my patience, I also will keep thee,” will be verified to them. In this time of peril, the prayer of faith should be, Lord, “lead us not into temptation.”
Memphis, Mich.

Controlling Passion by Keeping the Mouth Shut

By Prof. Olney

—Nothing so controls passion as to keep the mouth shut; the mouth seems to be the draft through which comes the air which feeds the flame of ill will. Shut the draft and the fire goes out.— Prof. Olney.

REST

By E. W. Darling

BY E. W. DARLING.
EARTH and its promise believing, Giddy, and caught by the show, Why it should prove so deceiving Puzzles and troubles me now.
Heavy the burdens I carry, Sighing from sin to be free. “Come, heavy laden and weary” Lord, is it spoken to me?
Somehow, the blest invitation Beareth a power and a charm, Winning my wayward affection; Fain would I listen and come,
For I am weary, so weary— Weary of self and of sin. Mourn I while others make merry; Pleasure has sickened to pain.
Rest, blessed rest has been given, Promised to all that will come; Peace, like a foretaste of heaven, Sweet as the welcome of home.
Easy thy yoke for the weary; Light are thy burdens to bear. Yield I in meekness to carry Sin and its shackles no more.
Batt'e Creek College.

CONSECRATION TO GOD.

By W. A. Blakely

BY W. A. BLAKELY.
“Create in me a clean heart, O God; and renew a right spirit within me.” Ps. 51:10. How earnest should every one be to have a clean heart and a right spirit. How important it is to get in that position, that our daily lives will show that we are true Christians and are consecrating ourselves to the service of God. In order to do this we must exercise faith, and strive earnestly to overcome the temptations around us. Christ says: “Whosoever will come after me, let him deny himself, and take up his cross, and follow me.” Mark 8:34.
We must first overcome self; let the love of this world, its attractions, and all selfishness sink out of sight; give up our earthly possessions—for what good will they be to our eternal welfare? If we are consecrated to God, our means will be consecrated to him, and we will give our time, talent, and money to his work, thus laying up for ourselves treasures in heaven, where neither moth nor rust corrupt, and where thieves do not break through and steal; for where our treasures are, there will our hearts be also. Matt. 6:20, 21. It is impossible to become consecrated to God while we have our treasure invested in the things of this world.
After we have denied self, and taken up the cross, then we are in a position that God can bless us. But this should be done now. The end is fast approaching, and there is a great work to do. Oh! that each one would only realize the importance of improving every opportunity to draw near to the Lord, to “deny himself, take up his cross,” and follow him.
The importance of immediate consecration, is strikingly set forth in chapter 34 of “Great Controversy,” Vol. IV., and in “Early Writings,” page 131, which it is hoped all our people will read and re-read. To be able to “endure unto the end,” we must form a good character, and add grace to grace (2 Pet. 1:5-11) until we become sanctified through the truth. John 17:17. One of the means by which we are able to overcome is prayer. Satan is stronger than we; and therefore if we do not have God’s help, we will try in vain. But that secret, earnest, and frequent pleading with God will avail in our behalf, and success will crown our efforts. Paul says: “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”

DARK CLOUDS.

By A. Smith

BY A. SMITH.
A WELL-KNOWN minister in this part of the State, while the congregation was gathering at a place where he had appointed to lecture against Adventism, sang the old hymn beginning, “How tedious and tasteless the hours When Jesus no longer I see!” and repeated the concluding lines of the last stanza,— “O drive these dark clouds from my sky; Thy soul-cheering presence restore; Or take me to thee up on high, Where winter and clouds are no more,” with an emphasis that afterward left no doubt of the application he designed for the words, when he showered abusive epithets upon the faith of Seventh-day Adventists. Yes, Adventism is, doubtless, a cloud of very threatening aspect to such ministers and their brethren, for contrary to the Scriptures, they can only see heaven— “Beyond the bounds of time and space.”
To them, “death is the gate to endless joys.” They teach that the second advent so long looked for and oft promised takes place at the death of each individual; that the soul is immortal, and that at death the wicked are plunged into hell fire; that the first-day Sabbath, a purely pago-papal institution, is the holy day of rest and worship of the Christian dispensation, etc., etc.
But while the doctrines of Seventh-day Adventists overcast the sky of every “ism” that makes a Babel of Scripture themes, and stands opposed to the special work of God in the closing scenes of earth’s mortal history, to those who receive and obey them, they present on their heavenward side a brightness and glory whose sheen is a token of their divine formation.
Although the doctrine of the eternal torment of the damned is not now taught with so pronounced a diction as formerly, yet the popular churches stand committed to it so long as they fail to expunge it from their catechisms, or protest against it publicly. Failing to sustain Sunday sanctity by Bible testimony, they give evidence of leaning more and more upon the civil arm for support, and the confidence of ultimate success thus begotten is becoming more emphatically pronounced from year to year.
But it is gratifying to know that, while as organized bodies the popular churches stand opposed to the special truth brought to view under the third angel’s message, there are individuals in them all who deplore the worldward tendency of the church, and hunger for the truth that shall make them free, and for companionship with the pure in heart.
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