“I AM the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.”
“Thou shalt have no other gods before me.” Ex. 20:2, 3.
“Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Matt. 4:10.
“The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord: and 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.” Mark 12:29, 30.
When Moses, at the command of the Lord, said to Pharaoh: “Thus saith the Lord God of Israel, Let my people go,” Pharaoh, in rebellion, said: “Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.” Ex. 5:1, 2.
If, in reverence, Pharaoh had asked, in an honest inquiry: “Who is the Lord, that I should obey His voice to let Israel go?” his question would have been respected by the Lord. For when the Lord first appeared to Moses in the wilderness of Sinai, and sent him into Egypt for the deliverance of the people, provision was made for the answer of just such a question. For Moses said to Him: “When I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is His name? what shall I say unto them?” Ex. 3:13.
This supposed question, “What is His name?” is only, in different form, Pharaoh’s question, “Who is the Lord?” And, in expectation of the asking of that question, “God said unto Moses, I AM THAT I AM.” And “thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” Verse 14.
It is true that Pharaoh did not know the Lord. But that, of itself, was not against him; for that is the condition of every man, at first. Pharaoh’s mistake was in exalting himself upon his ignorance, and supposing that he knew enough without God, and in refusing to receive the knowledge of Him. For, equally with any other man in the world, Pharaoh could have received the knowledge of God. For God had sent into Egypt, for all who were there, the revelation of himself: “I AM THAT I AM.”
This expression, “I AM THAT I AM,” is the revelation of God. It reveals Him in His self-existence—“I AM;” and in His character—“I AM THAT I AM”—I AM THAT WHICH I AM—I AM WHAT I AM. “This is my name forever, and this is my memorial unto all generations.” Ex. 3:15.
In believing in God it is not enough to believe in the self-existent One. He is more than that—He is more than existence: He is character. And in believing in Him it is not enough to believe that He is: we must believe WHAT He is. As it is written, “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.”
His name embraces both these thoughts. And His name is not known unless these two thoughts—self-existence and character—are known. As to existence, His name is “I AM;” and as to character, “I am what I am.”
What is He, then, in this which He is? What is His name as to character? This question is answered in full by the Lord himself. He has revealed not only that He is, but He has revealed what He is: and this in order that all men may know Him; may know His name in its fullness, and as it is in truth. For again He said to Moses: “I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee. . . .” And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.” Ex. 33:19; 34:5.
And in proclaiming this His name, “the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.” Ex. 34:6, 7.
This is what He is. When He said, “I AM THAT I AM. . . . This is my name forever,” this is what He said. And when He passed by before Moses and proclaimed this, His name, He only said in more words what He had said at the first, “I AM THAT I AM. . . . This is my name forever.”
The words, “The Lord, The Lord God,” express self-existence, as do the words “I AM.” All the rest of the words of that glorious name express His character, as do the words, “I AM THAT [THAT WHICH, or WHAT] I AM.”
And what a Person is thus revealed!
“Merciful,” full of mercy, which is the disposition to treat persons, even offenders, better than they deserve. The disposition is the very heart’s core of the person. And He is full of the disposition, it is His very nature, to treat all the people of this world, forever, better than they deserve. For this is His name; and His name is but expressive of His nature; for His character is but himself. Then it is himself to treat all people better than they deserve. And He takes pleasure in those who hope in this, His disposition to treat them better than they deserve.
It is man’s natural disposition to treat offenders just as they deserve; to get back at them; to render evil for evil; to “teach them a lesson.” And this disposition is so natural to man, it is so entirely his own, that it is difficult for him to conceive that it is really God’s disposition to treat him better than he deserves. Men think that God wishes to treat them as they deserve. They think of Him as if He were waiting for an opportunity to treat them fully, and in vengeance, as they deserve. Thus they are afraid that He will; and so are afraid of Him.
But such is not God; such is not the God revealed in the Bible. He is merciful—full of the disposition to treat offenders better than they deserve. It is His very nature to do so; and He never can do otherwise; for, in order to do otherwise, He would have to cease to be what He is, and would therefore have to cease to be God.
But that is only one item of His glorious name.
“Gracious;” extending favor to all people, everywhere, and forever. And this is what He is; and He can not be anything else; for He can not cease to be. He is “the same yesterday, and to-day, and forever.”
“Long-suffering, and abundant in goodness and truth.” And this long-suffering is especially that none shall perish; because He is “not willing that any should perish, but that all should come to repentance.” Accordingly, “the long-suffering of our Lord is salvation.” And since His name is long-suffering, and since His long-suffering is salvation, His name, then, is Salvation. This is what He is, and He can not be anything else.
“Keeping mercy for thousands.” And this is not simply thousands of individuals, but thousands of generations; for it is written: “Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations.” Deut. 7:9.
“Forgiving iniquity and transgression and sin.” Note that it is not written, “I will forgive;” but, He is “forgiving.” It is not stated even in the form of a promise, as if it were, “I will forgive;” it is stated in the form of a present actuality: He is “forgiving iniquity and transgression and sin.” Note also that this is not merely what He is DOING, but it is what He IS, in His very nature and character. To be everlastingly forgiving is His very essence, and He can not be anything else; for He is God.
“And before whom no man is clear of guilt.” Our common translation of this clause is very poor, in making the Lord say that He “will by no means clear the guilty,” when every thought of the Bible, from the fall of man to the end, is that He DOES clear the guilty; that He longs to save all; for all are guilty. For “what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. . . . But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God.” Rom. 3:19, 21–23.
The true sense is given in the German translation: “Before whom no man is guiltless.” And the Vulgate (Latin translation) expresses the thought that “no person is innocent by, or of, himself” before God.
This is His name. And it is written, “My people shall know my name.” Isa. 52:6. And this is known in Christ; for when He came into the world in man’s stead, He said, “I will declare thy name unto my brethren.” Only thus can the name of God be known. To know His name is to know Him. Therefore, only thus can He be known, as it is written: “Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.” Matt. 11:27.
The knowledge of God is obtained only by revelation; and Jesus Christ is the only revelation of God. To know the name of God; to know God as thus revealed; to worship Him according to this revelation; to have Him, and Him alone, as God, loving Him with all the heart, and all the soul, and all the mind, and all the strength,—this, and this alone, is the true keeping of the First Commandment.
But when He is thus known,—known as He is revealed,—whosoever thus knows Him never wishes any other god, and so, delightedly, keeps the First Commandment.
And so, whereas without Christ the First Commandment speaks in the stern voice of reproof and condemnation, yet in Christ it is turned into the blessed and glorious promise fulfilled, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage;” “Out of Egypt have I called my son;” “Thou shalt have no other gods before me.”
Speaking of the Much-Talked-of Franco-Russian Alliance
Speaking of the much-talked-of Franco-Russian alliance, an exchange well says: “France has been very useful to Russia, always ready to back her up, always ready to lend her money, and apparently ready to fight for her in any quarrel, good or bad. What advantage has France had from the much-boasted Russian alliance?—Absolutely none, and now she is getting so sick of her humiliating position that even in the interchange of international compliments, the treasured word ‘alliance’ is dropped on both sides, and the neutral word ‘friendship,’ which means nothing, is substituted. The truth is that, for Russia, France is a squeezed orange. She can do no more for Russia; there is now no conceivable occasion on which the alliance of France would be of indispensable use to Russia; and there is absolutely none in which Russia would not laugh at the idea of fighting for France. So another curious comedy of international delusion is fast passing to an end.”
The Examiner Speaks of “Conscientious Christian People”
The Examiner speaks of “conscientious Christian people” who “are strong in their conviction that the Fourth Commandment is of perpetual validity, and are laboring with commendable assiduity for the restoration of the sanctity of the day of rest;” yet who, “at the same time,” are “indifferent to the at least equally binding requirement of New Testament baptism,” saying that “the mode is ‘non-essential.’” Surely, in this the Examiner has written without due consideration. For there are only two Christian peoples in the world who are laboring for the restoration of the sanctity of the day of rest of the Fourth Commandment, and both of these hold strictly to New Testament baptism in mode and everything else—as strictly as does the Examiner itself. One of these peoples are indeed, and have always been, Baptists—the Seventh-day Baptists. The other, though not bearing the denominational name of Baptists, are, as to the form and everything else, as truly holding New Testament baptism as are any Baptists in the world. These are the Seventh-day Adventists. Now the Seventh-day Baptists and the Seventh-day Adventists are the only Christian people in the world who are laboring for the restoration of the sanctity of the day of rest of the Fourth Commandment. And both thoroughly hold New Testament baptism. Why, then, should the Examiner imply that these have “such a punctilious regard for one of God’s requirements, and such very improper indifference to another”?
THE WHOLE FAMILY
By Uriah Smith
Last week we presented a few remarks about the “earnest of our inheritance,” an inheritance which we have by birthright, as members of the family of God. Paul, in the same epistle to the Ephesians, has something more to say with reference to this family relationship, which is full of instruction, and calculated to impart, if we will appropriate it by faith, a world of comfort and encouragement. In chapter 3:15 he says, “Of whom the whole family in heaven and earth is named.” This opens to our mind the fact that we have a wonderful connection with things in heaven. We are not two families, one on earth, and the other in heaven, but only one family, part of that family on earth, and the other part in heaven.
This gives no support, however, to the view that the part of the family referred to in heaven have all come from this earth, and are there in heaven as disembodied human spirits, whose bodies lie moldering in the dust of the earth. For there are beings enough in heaven to constitute an overbalancing branch of the family in heaven, without drawing from the denizens of this earth for the purpose. For we have reason to suppose that in the great primal irruption of evil into the universe, two thirds of the rank and file of the angelic orders remained loyal to God, besides other orders described as thrones, dominions, principalities, and powers, which were created in their own spheres on planes of angelic dignity and power.
But lest this should seem like too complete a separation from humanity and our mortal state, we have the fact revealed that many who once dwelt on this earth in our nature and condition, have been taken up on high to join the dwellers in the heavenly world, not through the medium of an immortal, disembodied soul, but by the legitimate and Scriptural methods of translation from this mortal state, and by the resurrection from the dead. Thus Enoch and Elijah were translated, and Moses was raised from the dead. Besides these, many came out of their graves at the resurrection of Christ, and were doubtless numbered among that “multitude of captives” whom Christ led triumphantly to heaven when He ascended up on high. Matt. 27:52, 53; Eph. 4:8, margin. And the four and twenty elders, and the four living creatures (Rev. 5:8-10), which John saw, gathered from the earth out of every nation, tongue, kindred, and people, are among them. Surely this is enough to make an imposing part of a high and royal family. But Jesus Christ is there, our elder Brother; and we are all one family; we below, they above; we in the storms and tempests of life, they in the quiet harbor; we in the battle and march on the way to the kingdom, they in the quiet and surety of everlasting peace. But we are hastening on to the same blessed estate which they enjoy, to be ours, too, forever when we have once passed the portals of the kingdom.
Alford says that it is very difficult to convey in English the force of Eph. 3:15, because of a similarity of words used in the Greek. Thus the word for family is patria, which is derived from the word pater, which means father. “From Him,” he translates it, “the whole family in heaven and earth is named.”
Paul said that he was a citizen of no mean city (Acts 21:39); so we can say that we are members of no mean family—God, Christ, angels, and men. Some of the family below, to be sure, are moral dwarfs and spiritual cripples; but those that walk the golden streets are such as we would be glad to associate with forever.
The key-word, in the text under notice (Eph. 3:15), is the word “family.” The title of “citizen,” applied to men, implies unity of rights and privileges in a community. The organization of an army implies unity of object and purpose in the matter before them. But in the name used here, we have something implying a greater unity in relation and action; it is the word “family.” This suggests the same father and mother, and brings to view a common relationship; all have the same life, suggesting unity in nature. The love and regard growing out of this nature and relationship are mutual. The members of the same family have the same desires and interests, the same hopes and joys. As members of the heavenly family, we have the same future inheritance to be anticipated with the same fervor and satisfaction.
The link-word in the passage is “whole”—“the whole family in heaven and earth.” There is but one family, and the apostle speaks of it as but one. A portion of the family we find here on earth, sinning and repenting, despised, suffering, groaning, dying, because yet in this mortal state. In heaven we find another part of the family, but how different their condition! They serve in the plenitude of safety and joy. One portion in the darkness and gloom of earth, the other basking in the glories of heaven! But yet only one family: but all by and by to rejoice together in the kingdom of God.
The crowning word in the passage under notice is “named”—“from whom the whole family . . . is named,”—named with a name that means everything, and includes everything,—the name of the firstborn, the first-begotten of the Father, even Jesus Christ. Thus we are acknowledged to be sons as truly as was Jesus Christ; for we are called by His name. For this reason we are to honor Him, by glorifying His name, which we bear. And we are greatly honored by Him in being allowed to bear so august a name. This also suggests to us whom we are to imitate. We are to walk in His steps. “Looking unto Jesus,” says the apostle to the Hebrews, “the Author and Finisher of our faith.”
As members of one family, think of how much we have, or should have, in common: We have the same occupation,—winning souls for Christ,—the same delights and joys, communion of saints, the assurance of faith; and the same expectations of joys to come; the same love of God; the same assurance of justification and acceptance with the Father; the same right to the throne of grace, to which we are invited to come boldly that we may find grace to help in time of need.
As members of one family, we should be in touch with one another, to guard and defend one another’s interests, good name, and reputation, discarding all aims and ambitions that would have a tendency to cause dissension or disunion in the family circle. Let us seek to search out and recall the straying members, lift up and comfort the discouraged, remember the absent ones, and seek for the unity of the Spirit, in the bond of peace.
The apostle gives us some intimations why the Father is willing that His name should be named upon us. It is because He values us, and has an inheritance in us. This the apostle introduces in Eph. 1:18: “The eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints.”
The hope of His calling of which the apostle speaks, is not any hope which we exercise, not any hope inspired in our hearts on account of being called by Him; but it is the hope which He has in us, which leads Him to call us; it is the hope which a father has in his children. It is the hope that, in obedience to His call, we will walk in His ways, and grow in grace. He would not have us babes always; but would have us grow up to the full stature of men and women in Christ Jesus. Again it is the Father’s hope that the child may be in the family a brother to the rest, and in the world a citizen of moral strength and integrity, and an efficient member of society. In a higher sense God indulges in a divine hope in our calling. We are adopted as sons, that we may take a son’s place and do a son’s work in the family. God’s hope in calling us to be sons is that we may be witnesses for Him, teaching the truth to others, and be good soldiers of the10cross. God hopes to have all His children with Him in His house at last, to be forever with Him. “Father,” says Christ, “I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory.” John 17:24. The better we know God as the Father of our Lord Jesus Christ, the better we shall understand His hope in making us sons and daughters. When we come fully into this state of mind, it will lead us to try sincerely not to disappoint the hope God has in us.
The other expression referred to is, “The glory of His inheritance in the saints.” With some who have written on the epistle to the Ephesians, this expression is set down as one of the most remarkable in the book. It is not the inheritance they receive from God, it is not the inheritance that they have in Him, but the inheritance that He has in them. This is to God an inheritance of the highest kind; not an inheritance of insensible, inanimate things, but an inheritance of independent, moral, responsible beings; and beings are more than things. God’s inheritance in His saints is His own original possession. He has the first and the only claim to it. But He has a second, or double claim, to this inheritance, in that He has purchased it. From the human standpoint, the possession is not of much worth. But God estimates His own inheritance by His own standard. Martin, in his “Rain upon the Mown Grass,” says, “If God has a rich and glorious inheritance in His saints, then (1) He will claim it, (2) He will take care of it, (3) He will make use of it, (4) He will take pleasure in it, and (5) He will not forsake it.”
Such are some of the privileges conferred upon us by being included in that great family, the whole of which takes in all true saints on earth and all the celestial beings in heaven. Blessed and glorious family, of which God is the Head. Once adopted into that family, we are safe till we take ourselves out of the hands of our Saviour, by our own action. Till then, no man can pluck us out of His hands. This is the greatness of His power to usward, who believe according to the working of His mighty power. This is pledged to us in the resurrection of Jesus Christ; and this love and power the Lord would have us appreciate and understand.
U. S.
THAT “LAST RESORT”
In trying to clear themselves of the charge of using the civil and military powers of their respective countries in their missionary work, the Protestant missionaries are unanimous in their testimony that the Catholic missionaries do so. The latest statement of the case is by the author of the “Cyclopedia of Missions,” as follows:—
There is no popular conception of missionaries more absolutely mistaken than that which represents them as constantly seeking the aid of the gunboat and running to the consul or ambassador on the least provocation. That is not, and never has been, the habit of missionaries of the evangelical churches. Unfortunately, as much can not be said of the Roman Catholics. Witness the course of Bishop Anzer in securing the seizure of Kiaochou by the German government. Evangelical missionaries, whether in Asia, Africa, or the Pacific, use every other means first, and appeal to the civil and military power only as a last resort.
But if the civil and military powers are to be used at all, even “only as a last resort,” then why is not the Catholic way the better and the more consistent? Is it not the dictate of common prudence to use these powers from the beginning, and so prevent any such crisis as the last resort, rather than to pretend not to have any use for these powers at all, and so become involved in dangers and damages that make it necessary “as a last resort”? Is it not far more consistent to use these powers from the beginning, and so prevent outbreaks, than it is utterly to ignore them until an outbreak occurs, and then the powers have to be so used as to kill and imprison and to fine? Is it not far better to use these powers so as to prevent any killing, imprisoning, and fining of the people, than it is to use the powers only to kill, to imprison, and to fine?
If the civil and military powers are to be used at all, even “only as a last resort,” in any such connection, then the Catholic course is the only consistent one, as it is indeed the more humane. But the Protestants all know well enough that such a course is only that of a union of Church and State; and is only the propagation of religion by means which Christ has positively repudiated. They therefore think to save appearances by using such means “only as a last resort.” But to use it as a last resort is in principle to use it equally as a first resort: this is as certainly the union of Church and State as is the other. Yea, more than in principle, it is to use such means as a first resort; because when they know that the power is there to be used as a last resort, and know that it is their intention to use it as a last resort, they will, at the first, act in a way in which they would not act at all if it were settled that no such power were ever to be used at all as any possible resort. And so acting only brings the crisis that involves the last resort.
“My kingdom is not of this world: if my kingdom were of this world, then would my servants fight.”
CHRIST'S AMBASSADORS
By John Norton Loughborough
“Now then we are ambassadors 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.
An ambassador is “a minister of the highest rank, sent by one government to another to represent that government.” In this text the ambassadors of Christ are represented as if speaking to the people “in Christ’s stead”—Christ’s representatives. How important, then, that we all, as Christ’s servants, in all our labors and demeanor, be actuated by the Spirit of Christ, and that the Christ life be wrought out in our daily life, and in our efforts to communicate to others the truths pertaining to the kingdom of God. This is well expressed by the apostle Paul, in these words: “That utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.” Eph. 6: 19, 20.
This boldness is not the boldness of self, or self-importance; but boldness to declare the plain truth of Christ’s kingdom. “The little incidents of everyday life often pass without our notice; but it is these things that shape the character. Every event of life is great for good or for evil. The mind needs to be trained by daily tests, that it may acquire power to stand in any difficult position. In the days of trial and of peril you will need to be fortified to stand firmly for the right, independent of every opposing influence.”—Testimonies for the Church, Vol. IV, page 561.
“Jesus requires that those who have been bought by the price of His own life shall make the best use of the talents which He has given them. They are to increase in the knowledge of the divine will, and constantly improve in intellect and morals, until they shall attain to a perfection of character but little lower than that of the angels.”—Id., page 563.
“Those who are proclaiming God’s message to the world must not be captious or overbearing. They should not be too free to criticise or condemn others. They should be careful not to let their words wound, but should let pure Bible truth cut its way to the heart. When tempted to speak impatiently, remember, brethren, that when Jesus was reviled, He reviled not again. Give the reason of the hope that is in you, with meekness and fear. With fear lest you have not the truth?—No; but with fear lest by some unwise, impatient word you may close hearts against the truth. If you can not be calm in answering the accusation of enemies, it is better to keep silent.”—Gospel Workers, pages 396, 397.
It is true that our Saviour said: “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” Luke 17: 3, 4. Mind, our Saviour does not say, Take heed to your brother that you rebuke him; but the great caution is, “Take heed to yourselves.” This is thus stated by the apostle Paul: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfill the law of Christ.” Gal. 6: 1, 2.
In addressing the Romans, the same apostle said: “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures might have hope. Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God.” Rom. 15: 1–7.
As encouragement to this mode of dealing with the erring the apostle James wrote: “Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.” James 5: 19, 20.
Here is also excellent instruction which the Lord has been pleased to give us as ambassadors of Christ: “Do not try too hard to mold your brethren. If you see that they do not meet the requirements of God’s word, do not condemn; if they provoke, do not retaliate. When things are said that would exasperate, quietly keep your soul from fretting. You see many things which appear wrong in others, and you want to correct these wrongs. You commence in your own strength to work for a reform; but you do not go about it in the right way. You must labor for the erring with a heart subdued, softened by the Spirit of God, and let the Lord work through you, the agent. Roll your burden on Jesus. You feel that the Lord must take up the case, where Satan is striving for the mastery over some soul; but you are to do what you can in humility and meekness, and put the tangled work, the complicated matters, into the hands of God. Follow the directions in His word, and leave the outcome of the matter to His wisdom. Having done all you can to save your brother, cease worrying, and go calmly about other pressing duties. It is no longer your matter, but God’s.”—Testimony for the Church, No. 32, pages 103, 104.
Again we read: “If a person is in error, be the more kind to him; if you are not courteous, you may drive him away from Christ. Let every word you speak, even the tones of your voice, express interest in, and sympathy for, the souls that are in peril. If you are harsh, denunciatory, and impatient with them, you are doing the work of the enemy. You are opening a door of temptation to them, and Satan will represent you to them as one who knows not the Lord Jesus. They will think their own way is right, and that they are better than you. How, then, can you win the erring?”—Special Testimonies, No. 1, page 11.
“Ministers of present truth, while they bear a pointed testimony, reproving individual wrongs, and seeking to tear away the idols from the camp of Israel, should manifest forbearance. They should preach the truth in its solemnity and importance; and if this finds its way to the heart, it will accomplish that for the receiver which nothing else can. But if the truth spoken in the demonstration of the Spirit, does not cut away the idols, it will be of no avail to denounce and bear down upon the individual. It may appear that some are joined to their idols, yet I saw that we should be very reluctant to give up the poor, deceived ones. We should ever bear in mind that we are all erring mortals, and that Christ exercises much pity for our weakness, and loves us although we err. If God should deal with us as we often deal with one another, we should be consumed. While ministers preach the plain, cutting truth, they must let the truth do the cutting and hewing, not do it themselves. They should lay the ax, the truths of God’s word, at the root of the tree, and something will be accomplished. Pour out the testimony just as straight as it is found in the word of God, with a heart full of the warming, quickening influence of His Spirit, all in tenderness, yearning for souls, and the work among God’s people will be effectual.”—Testimonies for the Church, Vol. 1, page 383.
Still later we read: “Christ himself did not suppress one word of truth, but He spoke it always in love. He exercised the greatest tact, and thoughtful, kind attention in His intercourse with the people. He was never rude, never needlessly spoke a severe word, never gave needless pain to a sensitive soul. He did not censure human weakness. He fearlessly denounced hypocrisy, unbelief, and iniquity, but tears were in His voice as He uttered his scathing rebukes. He wept over Jerusalem, the city He loved, that refused to receive Him, the Way, the Truth, and the Life. They rejected Him, the Saviour, but He regarded them with pitying tenderness, and sorrow so deep that it broke His heart. Every soul was precious in His eyes. While He always bore himself with divine dignity, He bowed with tenderest regard to every member of the family of God. In all men He saw fallen souls whom it was His mission to save.”—Desire of Ages, chap. 37, par. 12.
J. N. LOUGHBOROUGH.
THE CIRCULATION OF OUR LITERATURE, ESPECIALLY TRACTS AND PAPERS
By D. T. Bourdeau
Our pioneers cheerfully took an active part in circulating our literature, urging our other ministers and the rank and file of our people to co-operate with them in the great and glorious work of distributing our reading-matter, calling “the publishing work among us the right arm of our strength,” and predicting for it a glorious future, and grand, surprising, and most encouraging results.
Then our ministers and people generally followed the example of our pioneers, and helped to forward this good work by personal efforts and liberal contributions. Then ministers were not ashamed, but regarded it as an honor and great privilege, to take with them a good assortment of our few tracts and pamphlets, to give away or sell as the way would open. And God crowned with success the107efforts put forth in this direction. The writer is one of those who were led to receive the Sabbath and kindred truths by reading carefully and prayerfully tracts and pamphlets, comparing their teachings with those of the Bible.
And what literature did we then have?—Only about one-half dozen tracts and pamphlets, including “Experience and Views,” with “Supplement,” and two or three Testimonies, the REVIEW and the Instructor. I well remember how, at the time of my first visit to Battle Creek, Mich., about forty-four years ago, Elders James White, J. N. Loughborough, and Uriah Smith, accompanied by Brother G. W. Amadon, took me up to the second story of a small wooden building, and showed me the tracts and pamphlets we then had. They could all have been put into a few small boxes. We did not then have one bound book. And with this small amount of literature, consisting of so few tracts and pamphlets, wonders were performed; and our pioneers had faith to predict a glorious future for our publishing work and the great work yet to be accomplished by our literature; and their predictions, based on the infallible prophecies of God’s word, have been fast fulfilling; but the end of their fulfillment is far from being reached, though the end of all things is imminent.
If we really believe the truth we profess, we are compelled to say that we are not doing a hundredth part of the work of publishing and scattering our literature that God now requires at our hands, and that must be done before the world is thoroughly enlightened and warned by the Third Angel’s Message. But for this to be realized, there must be far greater efforts to put our literature into circulation. And in this work our small tracts and papers must take the lead, as in the early history of this work. Millions of our small tracts must be put into circulation before the dark, angry, threatening war clouds now hanging over all nations, burst into a fearful whirlwind, leaving devastation, calamities, torrents of blood, mourning, and woe in its track, and making it ten times more difficult to scatter our literature than it now is.
I am really encouraged in seeing old times revived with some of our people in their putting our small tracts ahead, handing them out even as a means of more easily disposing of our larger works. If the time has not now come to scatter our small tracts like the leaves of autumn, even if we should have to give most of them away, it will never come. The time has come for the rank and file to do this, as well as the ministers and regular canvassers. Shall we all as one man take hold of this work with heart, soul, and energy, without delay? Unless we do, the blood of souls will be required of us.
If we wait for our larger works to be put into circulation before making use of our small tracts and papers, the sales of our larger works will go on sluggishly, and millions of persons will not be reached before the time of general war and distress is upon us. And it will then be much more difficult for those who have not read even our small publications to discern the signs of the times. Indeed, many then will be found in great perplexity, not knowing what is really meant by the striking signs of the times, and will be taken in snares prepared by a busy, wily foe for their wary feet, and will be finally lost, unless we hasten to scatter our small tracts and papers like the leaves of autumn. But if we do our duty in this respect, not neglecting our larger works, all will be warned in time, and the honest who have read some of our literature, though it be but a small tract or a paper, will have an idea of what is coming, and will eagerly ask for more reading-matter.
May God grant us all more of the faith of our pioneers in this branch of the work, which will lead us to manifest the zeal and activity that they did in putting into circulation literature on present truth.