Publishing Committee · Battle Creek, Mich. · Jan 8, 1857
ON KEEPING THE HEART. No. 11.
By John Flavel
Keep thy heart with all diligence; for out of it are the issues of life.—Proverbs iv, 23.
XI. Another season, wherein the heart must be kept with all diligence, is when sufferings for religion are laid upon us. Blessed is the man who in such a season is not offended in Christ. Now, whatever may be the kind or degree of your sufferings, if they are sufferings for Christ's sake and the Gospel's, spare no diligence to keep your heart.
If you are tempted to shrink or waver under them, let what follows help you to repel and to surmount the instigation.
1. What reproach would you cast upon the Redeemer and his religion by deserting him at such a time as this! You would proclaim to the world, that how much soever you have boasted of the promises, when you are put to the proof you dare hazard nothing upon your faith in them; and this will give the enemies of Christ an occasion to blaspheme. And will you thus furnish the triumphs of the uncircumcised? Ah, if you did but value the name of Christ as much as many wicked men value their names, you could never endure that his should be exposed to contempt. Will proud dust and ashes hazard death or hell rather than have their names disgraced, and will you endure nothing to maintain the honor of Christ?
2. Dare you violate your conscience out of complaisance to flesh and blood? Who will comfort you when your conscience accuses and condemns you? What happiness can there be in life, liberty or friends, when inward peace is taken away? Consider well what you do.
3. Is not the public interest of Christ and his cause infinitely more important than any interest of your own, and should you not prefer his glory and the welfare of his kingdom before every thing else? Should any temporary suffering, or any sacrifice which you can be called to make, be suffered to come into competition with the honor of his name.
4. Did the Redeemer neglect your interest and think lightly of you, when for your sake he endured sufferings between which and yours there can be no comparison? Did he hesitate and shrink back? No: "He endured the cross, despising the shame." And did he with unbroken patience and constancy endure so much for you? And will you flinch from momentary suffering in his cause?
5. Can you so easily cast off the society and the privileges of the saints and go over to the enemy's side? Are you willing to withhold your support from those who are determined to persevere, and throw your influence in the scale against them? Rather let your body and soul be rent asunder. "If any man draw back, my soul shall have no pleasure in him."
6. How can you stand before Christ in the day of judgment, if you desert him now? "He that is ashamed of me and of my words in this adulterous and sinful generation, of him shall the Son of man be ashamed when he cometh in the glory of his Father with the holy angels." Yet a little while, and the Son of man will come in the clouds of heaven, with power and great glory, to judge the world. He will sit upon the throne of judgment, while all the nations are brought before him. Imagine yourself now to be witnessing the transactions of that day. And will you desert Christ now, will you forsake his cause to save a little suffering, or to protract an unprofitable life on earth, and thus expose yourself to the doom of the apostate? Remember, that if you can silence the remonstrances of conscience now, you cannot hinder the sentence of the judge then. By these means keep your heart, that it depart not from the living God.—Flavel.
THE SCRIPTURE AUTHORITY AND OBLIGATION OF THE SABBATH EXAMINED
By Rev. W. M. O'Hanlon
From the Bibliotheca Sacra and American Biblical Repository.
THE SCRIPTURE AUTHORITY AND OBLIGATION OF THE SABBATH EXAMINED.
BY REV. W. M. O'HANLON, BURNLEY, LANCASHIRE.
(Continued.)
THE JEWISH SABBATH.
It has been asserted by some who have written on this subject, that Christ violated the Jewish Sabbath, and that he did this designedly, and on system, in order to prepare the way for its entire abrogation. But such a position is at utter variance with his own express declaration in reference to the design and tendency of his mission, "not to destroy, but to fulfill, the law and the prophets;" and it is equally opposed to the whole character he sustained on earth, as one who came to exhibit a model and exemplar of all righteousness. True, he did on one occasion, when charged with a breach of the Sabbath law, announce a lofty principle, which only as the Son of God, he could have propounded: "My Father worketh hitherto and I work." But while this clearly indicated his right to act above the laws he had promulgated for the government of his creatures, if he pleased, it does not follow that either on this or any other occasion in his career, he did actually sanction, by either precept or example, the least violation of the ordinance which, as the Lord of Israel, he had established among the chosen people. There was nothing in the strictness enjoined upon the Jews, in relation to the Sabbath, which, when rightly apprehended, could be deemed at variance with those works of necessity and mercy, which the Saviour of the world allowed or wrought. This is taking low ground, but ground sufficiently high for our purpose. The hypocritical Pharisees, living in the utter violation of the spirit, were accustomed, at the same proportion, to strain and exaggerate the letter of the Sabbath law. Christ taught as much by action as by word. His deeds were lofty symbols, speaking to all future ages, and speaking in forms too impressive to be forgotten by the humble and docile spirit. Their effect on his contemporaries was manifest, in the very malignity and censure which they elicited from the carnal and the superstitious, from the formalist and the hypocrite. Instances of the manner in which he thus rebuked the Jews, will readily occur to every reader of the New Testament. In Matt. xii, we read, "And behold there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the Sabbath days? that they might accuse him. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it and lift it out? How much then is a man better than a sheep? Wherefore, it is lawful to do well on the Sabbath-days. Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. Then the Pharisees went out and held a counsel against him, how they might destroy him." Here was a work of mercy performed on the Jewish Sabbath by one who was "made under the law," and whose whole life is the grand model-life of sanctified humanity. It follows then that there was nothing in this act contrary to the divine injunction. And the case is more worthy of notice, because it is only a specimen of similar acts wrought by him on the Sabbath, (chosen apparently as the most appropriate day for such works of beneficence,) and because like many, if not most of these, it was not of such a nature as to demand immediate attention and performance on the part of Christ. Without any apparent obscuration of his merciful and compassionate nature, he might have postponed for a few hours, the putting forth of his miraculous healing power; and thus avoided at least the giving of occasion to the Pharisees to indulge and display their fiendish opposition. His adoption then of a different course, and that with so much system, could only have been the result of a profound principle, worthy of his character and his mission. It was impossible to teach more significantly,74the great and suggestive truth which had been so much overlooked, that "the Sabbath was made for man, and not man for the Sabbath;" and that works of benevolence, tending to lessen the load of human misery, and to light up the soul with gratitude and holy joy, are among the most divine and acceptable offerings which can on that day, be presented upon the altar of God. Not against such then, were directed the prohibitions of either the moral or civil code established among the Jewish people. This fact is placed beyond all reasonable doubt by the conduct of Christ. Again, in the commencement of the same chapter in Matt., we have another illustrative fact, serving to aid us in the conception we should form of the requirements and spirit of the Jewish Sabbath law. See also Luke vi, 1-5. The charge against the disciples was, that by plucking the ears of corn on the Sabbath, and rubbing them in their hands, they had violated the sanctity of that day. Christ's reply to the Pharisees was, "Have ye not read what David did when he was an hungered, and they that were with him, how he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them that were with him, but only for the priests? Or have ye not read in the law, how that on the Sabbath-days the priests in the temple profane the Sabbath and are blameless? But I say unto you that in this place is one greater than the temple. But if ye had known what this meaneth: I will have mercy and not sacrifice, ye would not have condemned the guiltless. For the Son of man is Lord even of the Sabbath-day." Now that the disciples under the circumstances, were "guiltless," is plainly intimated by the Saviour. And yet there was some shadow of foundation for the allegation of the Pharisees. Upon any other day it would have been allowable, even in their views, to act as the disciples did; for provision for such a case was made, with the utmost explicitness, in the Pentateuch. Deut. xxiii, 25. But on this day they were not at liberty, according to the strict letter of the Sabbath law, under ordinary circumstances, to engage in any work, not even for the supply of their corporeal wants, for which due care was to be taken beforehand. Ex. xx, 10; xxxv, 2, 3. Num. xv, 32-36, will throw light upon this position. And from the position furnished by these passages, the charge in all likelihood was preferred; though it is probable the Pharisees had also in view some tradition of their own, by which the law was overlaid and corrupted. Our Saviour's plea, not merely of extenuation, but of complete acquittal, was that of necessity. The conduct described in Num. xv, 32-36, and which met with the penalty of death, was of a widely different character. The connection in which it stands clearly shows that it was a presumptuous and daring transgression; and, as such, to have permitted it to pass with impunity, would have been to undermine the entire authority of the theocratic rule. But the conduct of the disciples was dictated by dire necessity. "They were an hungered," and their attendance upon their Lord and Master had precluded the possibility of their making previous provision for their bodily wants. If then David was justified when, fleeing before Saul, he ate the shew-bread of the tabernacle; and if the priests were justified in preparing sacrifices and kindling fires for their consumption on the Sabbath, in the temple service, how much more the disciples, while in attendance upon One "greater than the temple," in plucking the ears of corn to supply their immediate and craving necessities. A narrow, illiberal, Pharisaic interpretation of the Jewish law might seem to condemn them; but an enlightened, a just and scriptural interpretation fully warranted their deed. "Mercy," rather than mere "sacrifice," is the genius of every economy of religion. Even in Judaism, with all its fiery denunciations, and though it was "the ministration of death," this principle prevailed. And these examples, presented in connection with the highest authority—that of the Law-giver himself—serve to show the benevolent design and spirit of the Sabbath ordinance, even under that dispensation which, confessedly more than any other, abridged the liberties and restrained the inclinations of the human spirit.
Thus far, however, we have looked chiefly at the negative side of this ordinance in the Jewish era. But we cannot imagine that mere cessation from labor was all that was required. Viewing man in the inferior aspects of his being, it cannot be denied, indeed, that respite from toil, which oppresses and exhausts both bodily and mental energy, is a great blessing; and looking still higher, to the moral and spiritual elements of our nature, such respite might be regarded in itself, apart from other considerations, a boon of no small value. Still, however, contemplating man in his fallen condition, the intermission of labor might, on the whole, be susceptible of abuses so great as to far more than counterbalance all the advantages derivable from it. The human being must have some objects of interest. A vacuum of mind, even if desirable, is impossible; and where it is not possessed by that which is good, it will be by that which is evil. Hence the refreshing repose of the Sabbath, both primeval and Jewish, was so ordered, doubtless, as to subserve the very highest interests of humanity, by a provision for the spiritual and moral culture of the soul.
It is true we have no direct statement to this effect before the Mosaic economy. But we are not left without such intimations as lead us naturally to infer the existence of such a provision. Even independently altogether of any inspired communication on this subject, we must be convinced that without something of this order, recurring too at fixed intervals, the life of religion could ill be sustained in the human spirit. And brief as are the notices of the pre-Mosaic period, there is enough to warrant the belief that some specific arrangement did exist to meet this necessity and to crown the Sabbath rest. *Grotius has remarked that "the precept concerning the Sabbath is two-fold: a precept of remembrance and a precept of observation. The precept of remembrance is fulfilled in a religious memory of the creation of the world; the precept of observation consists in an exact abstinence from all manner of labor. The first precept was given from the beginning; and without doubt the pious men before the law obeyed it, as Enoch, Noah, Abraham, Isaac, Jacob; with respect to the latter of whom, though we have a relation of many of their travels, yet there is no sign of their stopping their journey on account of the Sabbath." We have already referred to the invalidity of such negative evidence. If we are to take Gen. ii, 3, as the foundation stone of the ordinance, the rest as well as the sanctification of the Sabbath would seem to be comprehended; and it is clear that Grotius admitted this passage in the modified and imperfect theory he entertained of the primeval ordinance. But in the face of this, little or no importance can be fairly attached to the absence of such information as he refers to; nor do we see how a religious remembrance of the creation, such as might be described in the language of Genesis, could be maintained in the neglect of that rest with which the memory of the day is so intimately associated in the divinely recorded appointment. The social element of worship was early called into exercise; otherwise we should not find Cain and Abel meeting at the same altar; and this was in process of time, or "at the end of the days." And so also we read, Gen. iv: 26, that in the time of Seth "men began to call upon the name of Jehovah," an expression which, as Hengstenberg has well remarked, has reference to the social developments of religion, "the solemn calling upon God in a consecrated place, in church fellowship, so that it implies the existence of a church." And if it imply the existence of a church, and of holy fellowship among the worshipers of the true God, revealed too in those more intimate relations involved in the sacred name, "Jehovah," it is surely no unwarrantable inference, and that the time fixed for these holy convocations would be the day set apart from the first to sacred purposes, and thus rescued from the curse of toil.
But whatever may be alleged as to the times before Moses, no reasonable doubt can exist as to the order and practice demanded by the institutes which he was commissioned to establish.
It will hardly be questioned that Nehemiah and his co-religionists understood the genius of the Mosaic ordinances, when, in solemn covenant they made and signed and sealed, they resolved to abstain from all commerce and trade upon the Sabbath. Neh. x, 31. And the prophets were not slow to condemn that spirit of cupidity and love of gain which could scarcely brook the interruption to trafic caused by the recurrence of the sacred day. "When will the new moon be gone that we may sell corn? and the Sabbath that we may set forth wheat?" Amos viii, 5.
(To be Continued.)
THE STAR OF HOPE.
By L. K. Fuller
BY L. K. FULLER.
"Which hope we have as an anchor to the soul.—PAUL.
Is hope an anchor to the soul?
An earnest of expected rest?
And will it guide us from the goal
Up to the mansions of the blest?
Then fear with all its gloomy train,
Shall never vex my soul again.
When Israel out of Egypt fled,
And journeyed by divine command,
'Twas hope their pilgrim footsteps led,
Until they reached the promised land.
So voyagers across life's sea,
Repose their trust, sweet Hope, in thee.
But Hope its richest radiance flung
By night upon old Bethlehem's plains,
When angel-voices sweetly sung.
And Judah's shepherds heard their strains,
"Glory to God, good will to men,"
Hope pointed to a Saviour then.
And is there hope that grief and pain,
No more the spirit shall annoy?
That hearts shall recognize, and reign,
And rival in unmingled joy,
In regions of supernal bliss.
Too heavenly for a world like this?
Yes, the deep fountains of the heart,
Sprung by affliction's torturing touch,
And sorrow with its keenest smart,
May bring us anguish overmuch:
But Hope unveils a glorious prize,
A land of rest above the skies.
Transcendant Star! we fix our eyes
On thee, until beyond this life
We meet, where pleasure never dies,
Far from this scene of sin and strife,
Where hope is lost in real sight,
And parted friends shall re-unite
Syria and the Holy Land.
(Concluded.)
We come now to the Jews. Their history is to us the most interesting of any. Syria was anciently the land of the Jews; but where is Israel now? What says the Bible of him: "His feet shall carry him far off, he shall sojourn in a strange land, he shall be called forsaken, he shall be a servant to his brethren." The Israelites used to be like Englishmen of the present day. The Englishman when he is on the continent and has nothing in particular to do, amuses himself by strutting up and down half a dozen times a day, calling out, "I am an Englishman." So the ancient Israelites used to exclaim, "I am of Israel—I am of Israel."
There are very few Jews now in Syria. The few that are there are old men who have come from other countries to die there. You ask me, Where are they? I answer, "Their feet have carried them far off, they are sojourning in strange lands." Mark the word sojourning. You will meet a Jew in Austria, and ask him about the political state of the country. He will tell you, Sir, I am a stranger, I know nothing about it. You ask him where he was born. He will tell you, In Austria. You ask him the same about his father, grandfather and great-grandfather. They were all born in Austria, and yet he is a stranger. He is sojourning in a strange land. It is only in christianized England that the Jew is beginning to feel himself not a stranger, and that only a late occurrence.
The people of Syria may be divided into two great classes, the Bedouins and the Townspeople. The Bedouins are the Ishmaelites of olden times. They inhabit the wilds of Syria, and form a particular and entirely distinct race. The Bedouins will rob you on the principle that you have robbed him before. But still the Bedouin is in the soul of honor and chivalry. For a description of his character, read Antar, by Hamilton. If you reach the Bedouin's tent and put your hand upon the pole, you are safe—your life is secure. The Bedouins are well made and exceedingly handsome, tall, erect, and noble looking, with an eagle eye that will look you straight down. Their food is simply milk and Indian corn. The men are constantly away in the desert in search of plunder. The women remain at home to take care of the tents.
When I first came to America some four or five years ago, I was prepared to adopt the idea that your Indians are the lost ten tribes. But when I visited Minnesota and Iowa, and went among the Indians there, I felt that there was no fiction greater than the idea that they were Jews. I saw at once from their customs and manners that they were downright Bedouins. We know the habits of the Jew: he settles down to make money. Does the Indian do so? No; but like his brother Bedouin in Syria, he loves to rove. You cannot make him settle down in one spot. He has nothing in common with the Jew except hands and feet, a head and pair of eyes. He lives in a wigwam, the Bedouin in a tent. The Indian calls the white man pale-face, and considers him cowardly; so the Bedouin calls us townsmen a band of women, and regards us low, mean, powerless people. Go into an Indian's wigwam, and the first thing he presents you is the pipe of peace. The Bedouin does the same when you enter his tent.
These two nations are also alike in the treatment of their children. When an Indian child is born, it is strapped tight to a board. The mother carries it in this way on her back; and at the same time a load on her head. The Bedouin mother does the same thing, and nowhere except among these two nations have I seen this custom. Their lives, habits75and manners are similar. Look also at the Indian's features. He has the same eagle eye and commanding look which distinguish the Bedouin. I speak particularly of the Indian of the interior, some two thousand miles from the sea coast. I do not say that all the indians are Ishmaelites. Some in South America and some in the United States I am convinced are not. You will ask me how they came over to America. Look at the last three verses of the ninth chapter of first Kings, and you will find that Solomon had a navy of ships at Ezion-geber. You will see in the following chapter that his ships made a voyage once in three years. Again, in speaking of Tyre, the word of the Lord says, "Thy rowers have brought thee into great waters, the east wind hath brought thee into the midst of the seas." Observe the word waters is in the plural. The easterly wind would carry the ships directly to Gibraltar, and from thence across the Atlantic to America. Historians say that the Indians came by Behring's Straits. I do not believe this; because very few Indians remains are found near Behring's Straits. In fact, the majority of such remains are to be found further south than this place.
As to the story of their coming over in a vessel, which was driven far out of her course by a storm, and wrecked, you may believe it; but I do not. As I remarked last evening, arts were practiced in Syria in ancient times which are now unknown to the world. Why may we not have had as perfect a knowledge of navigation as of the other arts, which we know formerly existed among us? The majestic columns of Petra, and the magnificent temples of Balbec, remain to prove our knowledge of architecture; and this country with its ancient inhabitants remain to prove our acquaintance with navigation. I am satisfied that both the Atlantic and Pacific were known in Bible times.
There are no hotels in Syria, except at Damascus or Jerusalem. When you enter a town you knock at the first door you come to, and then walk in. The servant comes to meet you, and then goes to inform his master of your arrival. The master comes and welcomes you, telling you that his house is yours. You then take off your shoes. In Syria we wear morocco slippers, not such shoes as I wear here, which are like yours. The servant then washes your feet and wipes them in true Abrahamic style. A pipe is then handed you. You are not asked whether you smoke or not, it is assumed you do, as smoking is the rule, and not smoking the exception. You may then make yourself perfectly at home in the house. You may stay one, two, or three days, but you are expected to stay three days. If you then receive a further invitation from the master of the house, you may stay three days more, and so on, three additional days for every time the invitation is renewed.
If a Syrian meets a friend on the street, he places his hand upon his heart, then kisses the tips of his fingers, and then bows, which means, I sincerely love, respect and esteem you. Young Syria has abbreviated this process, and merely kisses the hand. After smoking a servant brings you coffee as strong as jallap, without sugar or milk, in a cup as small as one of your egg cups. Such coffee as yours would be nothing but dirty water to us. The roofs of the houses are flat. We often spend our evenings, and sometimes the whole night, there. You read in the Bible of praying on the house-tops. This is not at all uncommon in Syria. . . . We never eat meat by itself, but always mix a large quantity of vegetables with it. On this diet we attain to great age. Old men of 110, 120, and even 130 years, are not at all uncommon in Syria.
The Effect of True Faith.
By J. Hart
"HAVING therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Cor. vii, 1."
What promises are referred to here by the Apostle? The promise in the previous chapter, [verses 17, 18,] that God will receive us, and be a Father to us, on condition that we will come out from the world, and be separate from the same, and in no way be yoked together with unbelievers. The testimony of 1 John ii, 16, is, "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." Verse 17 testifies that the world is to pass away, and the lusts thereof; but he that doeth the will of the Father is to abide for ever. Then if we would abide for ever, the lust of the eyes, and all lusts of the flesh must be brought into subjection to the will of God.
The time has come for us to search the scriptures (in the fullest sense of the word) with a prayerful mind, and a heart submissive to the will of God. The testimony of the Apostle in 1 Cor. x, 31, must be heeded: "Whether ye eat or drink, whatever ye do, do all to the glory of God."
If there ever was a time when we should give heed to such testimony as this, it is now when Jesus is calling on us to be zealous. Let us, dear brethren, turn over the sacred pages of that Word which we profess to take as a rule of life, and compare ourselves with it, and if they do not correspond, let us be swift to turn our feet into the path that is therein pointed out. The Apostle teaches us that, seeing that we look for such things, (the coming of the Lord,) we should be without spot and blameless. We learn by like testimonies that it must be a holy life that will characterize us and number us with the saved in the day when Christ shall come.
Let us no longer say that we ought to do this or that; for the time has come that the Spirit is testifying to all who have an ear to hear, to be zealous and repent. What shall I repent of? That which the word of God teaches to be sin. If it is a worldly spirit, repent of that. If idle conversation, that. If lack of sacrifice, if indulging the appetite, whether in food or drink, repent of these. True repentance is a change of purpose. Let us here remember the testimony of the Apostle, "Whatsoever ye do, do all to the glory of God, whether it is to eat or drink."
One might inquire, Does the Lord notice the eating and drinking of his people? He does, or he never would have spoken of it in his word. I would here mention the use of tobacco. Is there any way that God can be glorified in its use by his people? Some may answer, Yes: it is for my health: I should be sick if it were not for it. We have already said that the time has come for us to more fully take the word of God as a rule of faith. There we are clearly pointed to the great Physician. Then you inquire, Will God be glorified in my going to him for health? We think that we are warranted in saying that he will; for he gave his apostles power over all manner of sicknesses, and testifies, Lo I am with you to the end of the world.
Brethren and sisters, it is a great lack of faith that keeps us from so many of the blessings of God. The church is shorn of its strength. Unbelief stands in the place of faith. Works corresponding with our faith are scarcely to be found; and being in this condition, the True Witness calls upon us to buy of him gold tried in the fire. Shall we heed this call and let our works correspond with our faith? That will give us confidence when we come into his presence. Then faith will spring up. Then we shall be prepared to claim the promises of God. Then if a brother or sister is sick they will be prepared to take hold of the promises of God, instead of going to the filthy plant of tobacco for a cure.
Again I say the time has come to launch out upon the promises of God. Be not faithless, but believing. Let us no longer act the part of hypocrites, by our works' denying our faith; but with faith and corresponding works move out into the service of God.
Remember it is the dragon that makes war with those that keep the commandments of God and the testimony of Jesus Christ. We shall not be troubled much with that war-like spirit until we are keeping the testimony above given. Brethren, we are at a distance at present from the commands of God and the testimonies of Jesus Christ and the apostles. Let us not therefore look for the oppressive acts of the two-horned, but for the spirit and power of the present truth, which will as surely bring it about as the testimony is true that they that live godly in Christ Jesus shall suffer persecution.
Seeing we have so many precious promises of God, let us lay aside every weight and the sin that doth so easily beset us. Let us give, by our works, a chance for faith to act. Faith must have a foundation to stand upon, or it never will be genuine.
J. Hart.
“Be Zealous and Repent.”
By E. Everts
Is this message to the remnant? Yes. Our low state testifies with irresistible argument, that we should speedily “be zealous and repent.”
We inquire, Do not the two extreme positions that lie one on one side and, one on the other of zeal and penitence declare, in the most solemn terms to us, that we have reached the judgment of the living? Did the fate of Israel in the day of atonement on the tenth day of the seventh month, when the typical Sanctuary was being cleansed, decide their destiny, which was their judgment? and did not that turn, on whether they afflicted their souls? So likewise, is not the fate of the remnant unalterably fixed, determined, adjudged, by whether they obey the solemn call to be zealous and repent? Have we not reached the last church, and the turning point to that church?
If the work is performed with true heavenly zeal, then, says Jesus, “I will come in to him, and will sup with him and he with me.” If not heeded, he will be spued out of his mouth. Then follows: “he that overcomes [performs the work, of overcoming the world, the flesh, and the devil,] will I grant to sit with me in my throne.”
I ask myself, I ask my dear brethren and sisters, what can express more forcibly than this, to the remnant, the judgment. Do not these considerations call on us to awake, and put forth every energy of our whole being in this most solemn work? O “I fear and tremble at thy word,” O Lord! I cry, O Lord help.
We will inquire, what will be the effect, if the remnant heed this message? I answer; I believe that it must raise the “loud cry of the third Angel.” Rev. xiv, 9. What is the loud cry that the brethren have talked about so much for a few years? Is it not found in the Third Angel’s Message? And is not that, a cry of warning against the beast-worship and a cry of the “commandments of God and faith of Jesus.”
This is the thing that will stir the ire of the dragon. The announcement, that the King of the Jews was born, troubled Herod and all Jerusalem with him: And that caused the decree to go forth, to kill all the children in Bethlehem from two years old and under. What stirred up the Jews to seek the life of our Lord? It was his powerful, holy life. What ever has stirred the wicked against the saints in all ages? It has been devotedness to God and zeal in his service. What are the reasons, why the dragon goes to make war upon the remnant of the seed of the woman? [church.] It is because “they keep the commandments of God, and have the testimony of Jesus.”
Brethren, the problem to me is solved, as to what will cause the decree to go forth to kill the saints. It is to live out the counsel of Jesus to the Laodicean church.
How blessed the thought, that the sweet encouraging counsels of Jesus, allow the transporting, heavenly hope, that it is possible, that we can buy gold and raiment, and eye-salve; all of the richest kind. But like the sweet little book, that with its sweetness, imparted a bitter; so the fitness that will prepare us to receive Jesus into our hearts and to sup with him and he with us, will cost all.
Brethren, will we buy this heavenly treasure? My cry with deep anxiety is that I may repent of the past, and wisely give all for the kingdom. When the saints come up to the full work that is assigned the remnant, then I believe, speedily will come the loud cry, then will go forth the wicked decree and that will cause the remnant to raise another cry, which is the day and night cry. Then will come salvation to the remnant.
E. EVERTS.
Diligence and Love in Work
By E. Everts
TRENCH well says, "What a lesson the word 'diligence' contains! How profitable it is for every one of us to be reminded,—as we are reminded when we make ourselves aware of its derivation from diligo, 'to love,'—that the only secret of true industry in our work, is love of that work!"