TEXT: “One is your Master, even Christ, and all ye are brethren.” Matt. 23:8.
Jesus addressed these words to the twelve, in the hearing of the multitude. And while they were a rebuke to the scribes and Pharisees, who were striving for the mastery, they were also designed to impress the disciples with the great truth, that should be felt in all coming time, that Christ is the only head of the church.
The prophetic eye of the Son of God could look forward over the Christian age, and take in at a glance the errors and dangers of the church. And we may look back over her sad history and see that strict adherence to the principle set forth in the text has been important to the purity of the church, while departure from it has marked the progress of different forms of corrupted Christianity. The most prominent among these is the Roman church, which has set over the church one man, whose claims to infallibility are sustained by that corrupt body.
In the discussion of the subject of leadership, we propose to bring out evidence that Christ is the only authorized leader of his people. At the very commencement, in laying the foundation of the Christian church, as Jesus was walking by the Sea of Galilee he saw “two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men.” Matt. 4:18, 19. “And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom; and he saith unto him, Follow me.” Chap. 9:9. “And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom; and he said unto him, Follow me.” Luke 5:27. “Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Matt. 19:27, 28.
Was Moses the visible leader of the Jewish church? Christ was the invisible leader of that people, and is also the leader of the Christian church. Moses speaks of Christ in these words: “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” Deut. 18:15. And Peter, in preaching Christ to the people on the occasion of healing the lame man at the gate of the temple, indorses the words of Moses thus: “For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.” Acts 3:22.
The transfiguration was designed, not only to illustrate the future kingdom of glory after the resurrection and change to immortality, but to impress the church with the glory of Christ as her head and leader. No part of that grand scene could be more impressive than the bright cloud that overshadowed them, and the “voice out of the cloud, which said, This is my beloved Son in whom I am well pleased. Hear ye him.” Matt. 17:5.
And at no time during his public ministry does Christ intimate that any one of his disciples should be designated as their leader. He does say, however, that “he that is greatest among you shall be your servant.” Matt. 23:11. And on the occasion of submitting the great commission to his first ministers, to be perpetuated in the Christian ministry to the close of the age, Christ gives the pledge that ever has been and ever will be the supporting staff of every true minister, “Lo, I am with you alway, even unto the end of the world.” Matt. 28:20.
Christ’s ministers have ever had a world-wide message. “Go ye therefore and teach all nations.” And wherever their footprints may be seen upon the mountains, or in the valleys, there Christ has been by the ministration of his holy angels, and the teachings of the Holy Ghost. “I am with you,” is the soul-inspiring promise to every true minister. Christ proposes to lead his servants, and it is their privilege to approach the throne of grace, and receive from their sovereign Leader fresh rations, and orders direct from head-quarters.
And there is no intimation that the apostles of Christ designated one of their number above another as their leader. Paul would have the Corinthians follow him only as he followed Christ. He says, “Be ye followers of me, even as I also am of Christ. Now I praise you, brethren, that ye remember me in all things, and keep the ordinances as I delivered them to you.” 1 Cor. 11:1. Paul, so far from claiming to be the head of the church at Corinth, and securing their obedience, sympathy, and benevolence on this ground, would shake them off from seeking to be directed by him. He exalts Christ as their leader in the first sentence of the very next verse. “But I would have you know, that the head of every man is Christ.” Thank Heaven, the Christian church has no use for the pope.
The apostle compares two faithful leaders, in his epistle to the Hebrews. One was a servant in the Jewish church; the other is a Son over the Christian church. Who are these two leaders? Are they Moses and Peter? or Moses and Paul? or Moses and Luther? or Moses and Wesley? or Moses and Miller? We need not say that they are Moses and Christ. As a servant in the Jewish church, Moses was their visible leader. As a Son over his own church, both Jewish and Christian, Christ is the invisible leader. Moses led the Hebrews in the wilderness, not by his own wisdom, however superior, but by direct communications from Christ, who was the angel that was with Moses in the church in the wilderness. Acts 7:37, 38. And Christ leads the Christian church through the ministration of angels, attended by the Holy Spirit, in harmony with the written word.
Christ’s ministers are shepherds of the flock, and leaders of the people in a subordinate sense. Peter exhorts the under shepherds in these words: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”
The apostle not only shows the relation which ministers sustain to the flock, in the foregoing, but he also plainly states in the following, the relation which they sustain to one another. Mutual submission is demanded of all in the spirit of humility, in all their labors and councils, while age and experience are regarded as worthy of especial respect by the younger. Peter continues: “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility; for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.”
Paul enjoins obedience and submission in his epistle to the Hebrews. But he does not require this in particular for himself, or for any other one. He pleads in behalf of all faithful ministers in these words: “Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end [object or subject] of their conversation, Jesus Christ, the same yesterday, and to-day, and forever.” Chap. 13:7. Again he says in verse 17 of the same chapter: “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you.”
The apostle exalts Christ as the great head of the church, and the only one to whom she should look for leadership, in Hebrews 12:1, 2. He would have the church benefited by the experiences of the heroes of faith mentioned in the eleventh chapter, called in the first verse of the twelfth a cloud of witnesses. But he faithfully guards the church against looking back to them with a spirit of idolatry, or accepting any man as their leader, or pattern of the Christian life, in these three words: “Look unto Jesus.” Paul says: “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”
All true ministers are Christ’s ambassadors. “Now then we are ambassadors [embassadors] for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God.” 2 Cor. 5:20. In their ministry they are to represent the doctrine of Christ, and the interests of his cause in this world. They surrender their own judgment and will to Him who has sent them. No man can be Christ’s ambassador until he has made a complete surrender of his right of private judgment to Christ. Neither can any man properly represent Christ who surrenders his judgment to his fellow-man.
The foregoing expresses our solemn convictions relative to the leadership of Christ, and the relation which his ministers sustain to their great Leader, to one another, and to the church. But too many have left the great question of leadership here, with the truth expressed only in part. They have passed over the teachings of Christ and his apostles, relative to discipline, and the proper means of securing unity in the ministry and in the church, and do not let them have their proper qualifying bearing upon the subject. This has opened a wide door for men to enter the ministry who had not submitted their judgment and will to Christ as their leader, while at the same time they take the broadest ground, and exercise the greatest freedom relative to the right of private judgment. Creed-power has been called to the rescue in vain. It has been truly said that “the American people are a nation of lords.” In a land of boasted freedom of thought and of conscience, like ours, church force cannot produce unity; but has caused divisions, and has given rise to religious sects and parties almost innumerable. And there are not a few professing Christians, some of them very good persons, who reject church organization on account of the use that has been made of creed and church power. Some of these, however, in their mistaken zeal, in the advocacy of religious freedom, are disposed to trample on the rights of others, and use their boasted “liberty for a cloak of maliciousness.”
J. W.
THE DIFFERENCE.
WE are more and more impressed with the fact that those who have foisted into the Christian system, the many unscriptural doctrines which we there find, and those who labor to maintain them, are largely responsible for the skepticism of the present day. Some evidences of this we find in an article by M. Babcock, in The Rational Appeal of April 17, 1880. He says:—
“In my judgment, it is not fair to damn a man on account of his honest opinions.”
And the Bible, if we read it aright, does not say313that it is. It is for his works, not opinions, that man is held accountable. “My reward is with me,” says Christ, “to give every man according as his work shall be.” And again, Paul teaches that every one must appear before the Judgment seat of Christ, to “receive the things done in his body, according to that he hath done, whether it be good or bad.” Rev. 22:12; 2 Cor. 5:10. Opinions are of account only as they affect our actions, and to be condemned and abandoned when they lead to immoral and corrupt practices.
Again the writer says: “It is not fair to damn a man in another world for the acts he may have committed whilst living in this world. I believe in the statute laws of limitations, and that if a man commits a crime in this world, if he is to be punished at all, he should be punished in the world where the crime was committed.”
Our friend need have no controversy with the Bible over this point; for this is exactly what the Bible represents. Right here, where the wicked have committed their crimes, they shall receive their punishment; and right here, on this earth, which has been the theater of their struggles, the overcomers shall receive their reward. “Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner.” Prov. 11:31. Not in this state of being, to be sure (so this text affords no aid or comfort to the Universalist), but in the future in a manner which seems to be very reasonable. In the divine government, man is placed upon probation. To the violation of law there is a penalty attached, just as there is, and should be, in all governments; while substantial benefits are to be secured by obedience. To decide all these matters, a day of Judgment is appointed; for it would be considered beneath the dignity, even of a human court to inflict punishment or bestow rewards without a fair trial, and a decision rendered on a careful examination of all the evidence. This is why even the wicked are to be raised to life again (a transaction which it seems so difficult for our friend to understand), that they may not perish because born to a mortal, perishable nature in this world, by circumstances over which they had no control, but have their own personal character taken into the account, and their destiny decided by their own acts.
To the righteous, there is then promised the endowment of immortality, and this whole earth as an eternal inheritance. But to be the fitting abode of immortal and sinless beings, the earth must itself be renewed by having the defacement of the curse and the presence of evil forever removed; and so radical a renovation can be accomplished only by fire. Hence we read in 2 Pet. 3, that the present works in the world shall be burned up, and the elements and the earth itself shall melt with fervent heat; and from the ashes of the old earth there shall be reconstructed, according to his promise, by the divine energy of creative power, a new heavens and new earth, wherein the righteous shall dwell.
All this is necessary, that the promise of God to the righteous may be carried out. It is the misfortune of the wicked that they stand right in the way of this work. They have no provision whereby they can ever leave the earth. They have secured no protection against the elements by which it shall be purified. Hence, when the earth is renewed as above described, they are involved in the awful cataclysm of fire, and perish therein. This is therefore called by Peter, in the chapter quoted, “The day of Judgment and perdition of ungodly men.” It is the burning day of Mal. 4:1, wherein all that do wickedly will be like the stubble and be utterly consumed. It is the day of Rev. 20:9, wherein the wicked, engaging in their last act of rebellion against God, are engulfed in fire and devoured. The whole transaction from beginning to end is consistent, straightforward, and legitimate. The way to avoid the evil and secure the good is simply to place ourselves in the right relation to the divine government here, and thus insure to ourselves the protection and privileges promised the obedient and loyal hereafter.
Our writer finds the usual trouble with the doctrine of eternal misery; and well he may; but he need have no more controversy with the Bible on this than on the other points named; for the Bible teaches no such doctrine. Eternal life is offered to all. The conditions are reasonable and plainly made known. Those who will not accept the offer are disposed of in the very best, and seemingly the only consistent, way, which a just and yet merciful God could adopt. They are allowed to take their choice, and identify themselves with the great body of sin and evil which will surely be destroyed, and thus go back into a condition in which, if the paradox may be allowed, they will be “as though they had not been.”
DO ALL TO THE GLORY OF GOD.
By A. S. Hutchins; L. Bean
The apostle exhorts thus: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 1 Cor. 10:31. To heed this injunction, one must certainly have cool reflection, must often weigh his motives and actions, balancing the scale with care. Unhealthy and questionable excitements should be avoided.
How many times God has cautioned and counseled his people in love. Before us lies Spiritual Gifts, vol. 2, published in 1855. In this we read: “I saw that it was right that some of the brethren East should move West; that the brethren in those rugged New England States have more experience, and are more accustomed to endure trials and hardships than the brethren West; and that it is in the order of God that some move West. But there are those who have it in their minds to move West for the sake of gain. This should not be their object. Their object should be to glorify God and advance his cause. And to accomplish this, they must live out their faith, and show that they regard the present truth above everything else.”
Those beckoned West by duty; those who have made the question one of meditation, counsel, and prayer; those who go to honor God, may leave Eastern brethren and churches with their hearts united in love and Christian fellowship as strongly as ever. And they may bear on to their Western home the blessing and peace of God, confessing that they are “strangers and pilgrims on the earth.”
But sometimes under the bounding pulse of excitement from high Western fever, men may (and certainly will if not walking in the light) lose sight of the glory of God, and fail to recognize the rights, interests, and relations of others; the church may be grieved, and the cause wounded. It is wonderful how exceedingly attractive the sunny West can be made to appear by a man of words, or a ready writer, in a short time. Could Heaven be made proportionally attractive, we might have more confidence in the doctrine of the world's conversion.
Preachers and churches in the East and West are working in the same great cause, and not bound by sectional interests. Our duties and relations to one another are mutual. We must all stand before the Judge. We must give an account for the way we have lived and labored.
As members of the Vermont Conference Committee, we feel it duty to say to those churches from which there has been so heavy a tide of emigration, You owe a duty to absent members calling for letters of commendation. Here the glory of God should be consulted. 1. The rights of those brethren and sisters who have been from us a longer or shorter period of time, who should call for letters, should be sacredly regarded. 2. The church granting letters should strictly regard her own integrity. 3. The interest and prosperity of the church to which persons are recommended should also be well considered. The cause of God, or the prosperity and well-being of the church, are of far greater value than the case of any individual.
Time is short; probation draws to a close. Tests calculated to prove the depth and genuineness of our love for the last message of mercy to the world, lie before us. If we honor and glorify God, we secure peace and happiness to ourselves, and lay up a treasure in Heaven.
A. S. Hutchins.
L. Bean.
TWO WONDERFUL OBSCURATIONS.
By D. T. Bourdeau
BY ELD. D. T. BOURDEAU.
I REFER to the darkness of May 19, 1780, and to that which spread over our earth during the last three hours that the Saviour hung on the cross. Matt. 24: 29; 27: 45; Mark 15: 25, 33. Both these obscurations were remarkable in many respects, but especially in that they were not caused by eclipses.
In the “Life of Edward Lee,” published by the American Tract Society, the darkness of May 19, 1780, is called “unnatural.” It is also asserted that the day on which it occurred was “very terrific.” Noah Webster, speaking of it, says, “No satisfactory cause has yet been assigned.” The Boston Gazette of May 22, 1780, says, “Such a phenomenon was never before seen by the oldest person living.” Yet many then living had witnessed more than one eclipse. In Robert Sears’ “Guide to Knowledge,” we find the following: “The causes of these phenomena are unknown. They certainly were not the result of eclipses.” And why were they not the result of eclipses? Because eclipses of the sun can take place only at the time of the new moon, but this darkness occurred in the full of the moon.
The same is true of the notable darkness that occurred at Christ’s crucifixion, which took place at the time of the passover, about the middle of the month, and consequently about the time of full moon (Ex. 12: 6, etc.); for the new moon marked the beginning of the month. “The new moon,” says the Encyclopædia of Religious Knowledge, “was always the beginning of the month, and this day they called Neomenia, new-moon day, or new month.” They did not begin the month from that point of time when the moon was in314conjunction with the sun, but from the time at which it first becomes visible after that conjunction. And to determine this, it is said they had people posted on elevated places, to inform the Sanhedrim as soon as possible. Proclamation was then made, “‘The feast of the new moon! The feast of the new moon!’ and the beginning of the month was proclaimed by sound of trumpet.” See also Eccl. 43: 6; Maccabees, Josephus, Philo, etc.
How impressive, therefore, must have been this sudden, unnatural darkness in the midst of the hellish triumph of the Jews while Christ hung on the cross! It must have been a powerful check upon their wicked exultations. The mighty earthquake that marked the death of the great Sufferer, was another well-directed voice from Heaven, betokening victory through Him who had fallen a victim to cruel hatred. Well might those who witnessed these scenes smite their breasts, and exclaim, “Truly this was the Son of God.”
How appropriate was this extraordinary darkness when the Son of God was suffering for sinners! Sympathizing nature was robed in gloom, and wept and groaned at the sight. And how fitting the obscuration of May 19, 1780, as prefiguring the end of the world and the fearful doom that awaits those who, not having forsaken their sins and accepted Christ as their Saviour, shall perish in their sins.
May 19, 1780, nature wept, as it did when Christ was suffering for sinners. The brute creation, governed by mere instinct, were impressed that something more than ordinary was transpiring, and either retired as when night comes on, or sought man’s society as if asking his protection, reverentially bowing at the voice of God in nature. And shall we regard with indifference this leading, unmistakable token of Christ’s second coming and the end of the world? The most pious persons then living viewed this event as a sign of the Judgment. Some feared the Judgment day had already come. We should naturally expect that those witnessing an event designed of God as a token that the coming of Christ is near, would be led to think of the Judgment day.
Sinners trembled at a similar scene when Christ was suffering, yet most of them hardened their hearts and continued their aggressive work, waxing more and more bold and defiant. So in regard to the darkness of 1780. And thus are being fulfilled the prophetic words of Peter: “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming; for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” 2 Pet. 3: 3, 4.
But God’s word is fulfilling, his promises are sure, and we will rejoice in the blessed hope.
DESCRIPTION OF THE SAVIOUR.
The following, purporting to be a description of Jesus as he appeared upon the earth, is said to have been discovered among ancient manuscripts, by Thurlow Weed, when traveling in Palestine, and by him contributed to a New York paper. The same document has been sent a number of times to this office; but we have never been sufficiently satisfied of its genuineness to give it. We now lay it before the reader, leaving him to judge for himself respecting it; not that there is anything improbable in the narrative in itself considered; for we may well suppose our Saviour was even more perfect than this, in his physical developments; the only question being whether the document is genuine or not:—
DESCRIPTION OF JESUS BY PUBLIUS LENTULUS, PRESIDENT OF JUDEA IN THE REIGN OF TIBERIUS CÆSAR.
There lives, at this time, in Judea, a man of singular virtue, whose name is Jesus Christ, whom the barbarians esteem as a prophet, but his followers love and adore him as the offspring of the immortal God. He calls back the dead from their graves, and heals all sorts of diseases with a word or a touch. He is a tall man, and well-shaped; of an amiable and reverend aspect; his hair of a color that can hardly be matched, falling into graceful curls, waving about, and parted on the crown of the head, running as a stream to the front after the fashion of the Nazarites; his forehead high, large, and imposing; his cheeks without spot or wrinkle, beautiful with a lovely red; his nose and mouth formed with exquisite symmetry; his beard thick, and of a color suitable to his hair, reaching below his chin, and parting in the middle like a fork; his eyes bright blue, clear, and serene; looks innocent, dignified, manly, and mature; in proportion of body, most perfect and captivating; his hands and arms most delectable to behold. He rebukes with majesty, counsels with mildness, his whole address, whether in word or deed, being eloquent and grave. No man has ever seen him laugh, yet his manners are exceedingly pleasant; but he has wept frequently in the presence of men. He is temperate, modest, and wise; a man, for his extraordinary beauty and divine perfections, surpassing the children of men in every sense.
A POPULAR ERROR; THE WORLD’S CONVERSION.
By N. J. Bowers
BY N. J. BOWERS.
Is the time to come when all men shall await in joyous expectancy the return of the Divine Nobleman? When the Lord comes, will it be without sin unto salvation, to a holy and obedient universe? In that day will earth’s inhabitants lift up holy hands, and exclaim: “Lo, this is our God; we have waited for him, and he will save us”? In a word, will all the world be converted to God? Will the knowledge of him (a saving knowledge) cover the earth as the waters cover the sea? Yes, responds the popular ministry; and yes, echoes the popular Christian professor of the day.
But we are satisfied that the Scriptures do not warrant us in expecting any such condition of things. If the world were to be converted before the Lord’s coming, he would certainly not destroy a part of it when he comes. That wicked men are to be on the earth and will be destroyed at his return, is certain.
1. The heathen (the wicked) are to be broken with a rod of iron, and dashed in pieces like a potter’s vessel. Ps. 2:8, 9. This is when the Lord of lords and King of kings rides forth, strong and mighty in battle, to smite the nations, and to tread “the wine-press of the fierceness and wrath of Almighty God.” Rev. 19:15. This is after John saw the Son of man on the white cloud, with a sharp sickle to reap the harvest of the earth. Rev. 14:14-20. “The harvest is the end of the world.” Matt. 13:39.
2. This is when “the day of the Lord is near upon all the heathen” (Obad. 15); when war is proclaimed among the Gentiles; when all the mighty men of war are called to draw near; when the heathen are bade to assemble themselves “together round about”; when the Lord sits to judge all the heathen round about; when the sickle is put to the harvest which is ripe; when the press is full and the fats overflow with wickedness. This is in the valley of decision (margin, concision, or threshing). Joel 3:9-14. Here is where the Lord’s decision to give to the sword them that are wicked, is carried out. Jer. 25:31. Multitudes are in this “valley of slaughter.” Jer. 19:6. Many, then, are going to be “cut off” in the day of the Lord’s return.
3. This is the “time of trouble, such as never was since there was a nation” (Dan. 12:1); this is when Michael (Christ) stands up (reigns); this is the “time of trouble, the day of battle and war,” of Job (chapter 38:23); “the battle in the day of the Lord” of Ezekiel (chap. 13:5); “the battle of the great day of God Almighty,” of John. Rev. 16:14. This is when the Lord “makes inquisition for blood” (Ps. 9:12); when his “sword is bathed in Heaven” and “is filled with blood” (Isa. 34:5, 6); and “when he shall rise up to the prey.” Zeph. 3:8.
4. The seven last plagues (Rev. 15:1) synchronize with all the foregoing. The divine indignation centralizes here; here is where the Lord breaks forth upon the people. Notice the expression “seven last plagues.” There are no plagues to follow this side the resurrection to damnation. These are the last. These plagues have not yet been poured out. They have not yet begun to fall. History records no such thing. When the sixth is poured out, Christ is about to come. Rev. 16:12-15. The great battle is fought under the seventh. Great hailstones fall from heaven, and destroy the wicked and all their defenses. Eze. 13:11-15.
Dear reader, these terrific scenes will certainly be brought to pass. God’s word is sure. Where will you stand in that day? Where will I? Solemn questions. Seek the Lord to-day—now. “It may be ye shall be hid in the day of the Lord’s anger.” Zeph. 2:3. You may be thus hid, if you will. It is for you to decide. Of this time and of the righteous, David says: “Because thou hast made the Lord which is my refuge, even the Most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling.” Ps. 91:9, 10.
5. There are to be two classes instead of one on the earth when the Lord comes. The tares and wheat grow together—side by side—till the harvest. The tares are not converted into wheat. The crop is not all wheat, but wheat and tares. The crop is not all disposed of in the same way. The wheat is gathered into the Lord’s storehouse—saved; the tares are gathered and burnt—destroyed. Matt. 13:24-30, 36-43.
6. When the stone smote the image and broke it in pieces, the pieces did not become a part of the stone. No; the gold, the silver, the brass, the iron, and the clay did not turn, nor were they turned, into stone. They were still metals and clay, and as such, were carried away, so that no place was found for them. Dan. 2:31-45.
7. When the Lord comes, there will be “kingdoms of this world” on the stage of action. Then these nations will not be righteous; but there will be a righteous nation when the Lord comes. To this nation the gates of a strong city shall be opened. Isa. 26:2, 3. With the kingdoms of this world the Lord has a controversy; he will give them to the sword. Evil shall go forth from nation to nation. “And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth.” Jer. 25:31-33. The kingdoms of the world become Christ’s, just as the heathen become his; viz., that he may destroy them. “On whomsoever this stone shall fall, it will grind him to powder.” Matt. 21:44.
MISSIONARY EFFORT.
By Maria L. Huntley
BY MARIA L. HUNTLEY.
The magnitude and importance of any enterprise or work is in proportion to that of the object which it has in view. From this standpoint the missionary work takes a very prominent position. The Son of God came to this earth a missionary in the fullest and noblest sense. The object which led him to take upon himself the humiliation and suffering which this involved was the redemption of the human family. He came to give life and joy to the fallen sons and daughters of Adam, to make them members of the royal family; and this is the primary object of all missionary effort. Whatever, therefore, helps to secure this object, even if it be but the silent prayers and tears of those unable to do or give more, is a part of this great work. The field is broad and extensive; for everywhere, in many ways, by many means, much remains to be done; and while commendable efforts are made in some directions, it is well to consider lest other parts of the work be neglected.
As it presents itself to us, the missionary enterprise seems to open in three directions: 1. Placing the truth315before those not acquainted with it, by means of our publications; 2. The encouragement and help of persons with whom we are more intimately connected, and who may be less fortunate in some respects than ourselves; and, 3. To aid in the support of our various institutions.
The objects of the tract and missionary society, as given in the Constitution, are as follows: 1. “The proper distribution of our tracts, pamphlets, and periodicals, and the placing of them and our bound books on board ships and in public libraries. 2. To obtain subscribers for our periodicals; to collect dues and renew subscriptions; and to pay subscriptions for the worthy poor. 3. To visit and labor (by correspondence or otherwise) for the encouragement and help of the scattered ones of like precious faith, for those who are falling back because of discouragements; and to interest all within our reach in the great truths connected with the last message of mercy to the world. 4. To find homes for those who may be destitute and needy for the truth’s sake. 5. To bring about among our people uniform liberality in the payment of systematic benevolence as indicated in the Bible plan; to secure a liberal support for the tract and missionary work; also to encourage equality in the taking of stock in our several denominational institutions, and in donations to other benevolent enterprises which may arise for the advancement of the work.”
The work of sending out the Signs of the Times and other periodicals cannot be too highly recommended; but it would be a great mistake and misfortune to the society should its members entertain the idea that this is the alpha and omega of missionary labor. While it is proper and right that great interest should be felt and manifested for all, those with whom we associate, of whose circumstances we have some knowledge, and who have to a greater or less extent manifested sincerity and purity of purpose, have a far greater claim upon us than others. And is there not danger that some of Christ’s “little ones,” who need sympathy and help, may be neglected in our efforts to interest strangers? “Inasmuch as ye did it not to one of the least of these, ye did it not to me,” would be heart-rending words should they be addressed to us by our Lord in the day of final reckoning.
It is not wise in us to let the weeds choke the tender plants springing up around our homes, while we sow seeds upon foreign soil; or to let enemies lurk in our strongholds, while we extend our conquests abroad. The commission was, “Go ye and teach all nations;” but we hear a voice from the Apocalypse which says, “Strengthen the things which remain, that are ready to die.” It is to cheer the sad, comfort the afflicted, impart hope to the desponding, instruct the ignorant, guide the wayward, correct the erring, that laborers are wanted everywhere. Happy is the person who can adapt himself to the this work, and who has the disposition to do so.
All have a part to act; and when at last we meet the record of our lives, it will be only the acts of disinterested benevolence, of self-denial for the good of others, that will shine with untold luster. All else will fade from view, or rise up in condemnation against us. Those who have been down, as it were, to death’s door, and there taken a retrospect of their past lives, may have some faint idea of the reality of these things, and the vanity of worldly objects; but they cannot be portrayed by human language.
PASS-BOOKS AND REPORTING.
By S. N. Haskell
BY ELD. S. N. HASKELL.
OUR tract and missionary system requires every member of the society to fill out a blank report at the close of each quarter, showing the amount of labor performed during this time. From these individual reports a summary is made, which is read by the librarian of each local society at the quarterly meeting, and thus the labor of the society is shown. This is absolutely necessary to the prosperity of any tract society. If there is no labor reported, no experience related, it will be impossible to give proper instruction. In fact, the mentioning of commendable acts that result in good is following the example of Christ and the apostles. We should have had at least one book less in the New Testament had not the “Acts of the Apostles” been written. The New Testament would lose much of its beauty were its writings to consist only of doctrinal instruction. No individual is exalted by thus magnifying the work of God, but God is honored inasmuch as others are provoked to love and good works. By letting our light so shine, others, seeing our good works, are led to glorify our Father which is in Heaven.
In order to make out full and correct reports, each individual should have a pass-book, in which to make a record of the labor he performs during the quarter, and from which, at the proper time, he can very easily fill out his quarterly blank.
HOW SHALL THE PASS-BOOK BE KEPT?
In keeping the pass-book two features should ever be borne in mind by missionary workers. First, it should show every transaction with the librarian; and secondly, it should contain a memoranda of the member’s work. We would therefore suggest that in the latter part of the book, on the right-hand side of the page, the heading “Publications Drawn” be entered. Under this can be given the number of pages and retail price of tracts received from the librarian, with the date of drawing. This should correspond with the librarian’s record of “Publications Drawn.”
On the opposite or left-hand page, the individual should write the heading, “Money Paid to the Librarian,” under which should be entered only tract-society money; viz., membership fees, donations to the tract society including the “one-third,” and book sales, with dates of payment.
In the first part of the book under the heading, “Memoranda of Missionary Work,” a record should be kept of visits made, letters written, subscribers obtained for periodicals, papers sent out, etc., etc., with any interesting particulars connected with the same. The dates should always be given. These three records are all that is necessary, unless the individual buys books or subscribes for periodicals for which he is to pay at some future time. In this case a regular account should be opened with the society. Write the name of the society on both pages, with “Dr.” on the left, and “Cr.” on the right. Enter whatever you are to pay the society for on the credit side, and the cash, when paid to the librarian, on the debtor side.