Your ShelfYour Projects

The Advent Review and Sabbath Herald, Vol. 62, No. 1

GO YE ALSO INTO THE VINEYARD

The Advent Review and Sabbath Herald

Jan 6, 1885

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 6, 1885

“GO YE ALSO INTO THE VINEYARD.”

By Ellen G. White

BY MRS. E. G. WHITE.
EACH of us has a work to do in the vineyard of the Lord. Talents are committed to our trust, and we are responsible for the use we make of them. The Christian life does not consist merely in the exercise of meekness, patience, humility, and kindness. One may possess these precious and amiable traits, and yet be nerveless and spiritless, and almost useless when the work goes hard. Such persons lack the positiveness and energy, the solidity and strength of character, which would enable them to resist evil, and would make them a power in the cause of God.
Jesus was our example in all things, and he was an earnest and constant worker. He commenced his life of usefulness in childhood. At the age of twelve he was “about his Father’s business.” Between the ages of twelve and thirty, before entering upon his public ministry, he led a life of active industry.
In his ministry, Jesus was never idle. Said he, “I must work the works of Him that sent me while it is day; the night cometh, when no man can work.” The suffering who came to him were not turned away unrelieved. He was acquainted with each heart, and knew how to minister to its needs. Loving words fell from his lips to comfort, encourage, and bless; and the great principles of the kingdom of heaven were set before the multitudes in words so simple as to be understood by all.
Jesus was a silent and unselfish worker. He did not seek fame, riches, or applause; neither did he consult his own ease and pleasure. When the day’s labor was done, and he had dismissed his disciples that they might seek needed rest, he often retired to the lonely mountain or the silent grove, and spent the night in prayer, offering up his petitions with strong crying and tears. Not for himself were these vigils kept, but for those he came to save. He was standing between the living and the dead; his heart was moved with compassion for those who “fainted, and were scattered abroad, as sheep having no shepherd.”
Our Saviour went about doing good. He did not shirk care and responsibility, as many do who profess to be his followers. There are positions which they could fill to acceptance, and where they could do good work for God and their fellow-men; but they shrink from the work, for it would cost them pains and effort to do it well. If they were sure their work would be perfect, and they should receive only praise, they might be induced to take it up; but their hearts are filled with pride, and they will run no risks of failure and blame. They will not endure hardness as good soldiers of Christ Jesus, and so are weak where they might be strong. Were Jesus upon earth now, he would say to thousands whose names are on church-books, “Why stand ye all the day idle?” “Go ye also into the vineyard.”
Every Christian should study the life of Christ, and should labor as he labored, with the same unselfishness and devotion that characterized his whole life, from his cradle in the manger to the cross of Calvary. The claims of Christ upon our service are new every day. However complete may have been our consecration at conversion, it will avail us nothing unless it be renewed daily; but a consecration that embraces the actual present is fresh, genuine, and acceptable to God. We have not weeks and months to lay at his feet; to-morrow is not ours, for we have not yet received it; but to-day we may work for Jesus. To-day we may lay our plans and purposes before him for his inspection and approval. Work, then, while it is day, remembering that the “night cometh, wherein no man can work.” This is God’s day, and you are his hired servant. No matter how far his plans and purposes may be from harmonizing with yours, you should do his bidding, answer every call, patiently take up every duty lying in your path.
On the part of every member of the church, there should be patient continuance in well-doing. Ministers have their work to do; but they cannot do that of the lay-members. God wants workers in his vineyard, and every one who has become a partaker of the heavenly gift is under obligation to respond to his call. There is unused talent among us, which should be employed in ministering to others. Some with limited talents are doing a far greater work than others who pride themselves upon their intellectual gifts. God will accept the efforts of those who put to good use the ability which he has given them, and they will be rewarded by and by according to their works.
Many admire the broad, deep river which moves majestically in its onward course to the ocean. It is worthy of admiration; for it is doing its appointed work. But what of the thousand rivulets from the mountain side, which help to swell this noble stream? It is true that they are small and narrow; but they are indispensable, for without them the river could not exist. They are unitedly doing their appointed work in fertilizing the earth; their path through fields and meadows can be traced by the living green that lines their banks. Thus they are carrying out God’s plan, and adding to the prosperity of the world. The mighty river has worn for itself a channel through the everlasting hills; but in its place the brook is as necessary as the river.
We are not all called to do some great work. We may not all be engaged in laying large plans, in doing something that will make self prominent. There are small places to be filled, little duties that must be done; and much depends on faithfulness in these minor things in binding together and making effective the larger work. If the small duties are overlooked or neglected, the large plans will not accomplish the results designed, because the details upon which success depends have not received due attention. Christ says, “He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.”
Men are needed who will work with an eye single to the glory of God. Simplicity of faith is a power in the believer. It will give him the mind that was in Christ, and make him a burden-bearer in the cause of God. There are some who are ready to bear burdens and responsibilities that some one must take,—some who shirk in no place. Yet there are comparatively few real workers, not one where there should be a hundred.
The work of God calls for young men who are not self-sufficient and boastful,—young men who study their Bibles and are honest and God-fearing. Volunteers are needed who will respect gray hairs and honor those whom God honors, and who will not feel insulted if they receive counsel from men of experience. Such men will be earnest workers; for their motive power will be love to God, and interest in their fellow-men. They approach the Lord’s standard of manhood, and with the divine blessing on their capabilities they may reach a high degree of mental and moral excellence. To be a man that God can approve and use in his cause, is honor enough for any human being. Office, wealth, position, sink into insignificance in comparison.
Any young man is wanting in his duty to himself if he fails to meet the purposes of God by improving and enlarging his faculties. The mind is the best possession we have; but it must be trained by study, by reflection, by learning in the school of Christ, the best and truest educator the world has ever known. The Christian worker must grow. He must build up a character for usefulness; he must educate himself to endure hardness, and to be wise to plan and execute in the work of God. He must be a man of pure mind and conversation,—one who will abstain from every appearance of evil, and give no occasion for reproach through his heedless ways. He must be truthful at heart; in his mouth there must be no guile.
But how imperfect and one-sided are the characters of many who profess godliness. They show that as pupils in the school of Christ, they have learned their lessons very imperfectly. Some who have learned to imitate Christ in meekness, have not learned his diligence in doing good. Others are very active and zealous; but they are boastful; they have never learned humility. Still others who are diligent, leave Christ out of their work. They may be social and pleasing in their manners, as was Jesus, the sinner’s friend; they may evince sympathy and love for their fellow-men; but their hearts are not centered on the Saviour, and they have not learned the language of heaven. They do not pray as Christ prayed; they do not place his estimate upon souls. They know nothing of his self-denying life; they have not learned to endure inconvenience and hardship in their efforts to save souls from ruin.
However zealously the truth may be advocated, while the every-day life and character do not testify to its sanctifying power, it will avail nothing. Such a course hardens the heart, and narrows the mind to a form of godliness without the power. Some who profess the truth, but know nothing of the transforming work of grace in the heart, become egotistical, critical, harsh, and repulsive. Others become plastic and yielding, and bend this way and that to please every one. When the heart is changed from sin to holiness, there will be a fear of offending God. Such a work of grace will prompt men to do justly, to love mercy, and to walk humbly with God. In their work as ministers, it will enable them to develop firm, decided principle, which cannot be bribed or swayed from integrity to obtain any earthly good.
The minister, as a laborer for God and a representative of Christ, is under sacred obligations to be an example to the flock of which he is an under-shepherd. He should care in a special manner for the sheep of his fold; he should watch for souls as they that must give an account. But all who love Jesus in sincerity and truth will be workers in his vineyard. It is one of the great sins of the church that there are so many who are doing nothing. They are cumberers of the ground,—withered branches, bearing no fruit. They do not exert a healthful influence in the church; for their spirit and example are contagious, and the lame are turned out of the way. Idlers in the church are Satan’s most efficient helpers.
I have tried to present before you, dear brethren and sisters, the necessity of personal effort to save souls. Each individual member is responsible for the prosperity of the church. The world is full of work for the Master. Every day brings its burden of care and responsibility; and if just one neglects the work assigned him, some sacred interest suffers.
The Lord keeps a complete list of his workers, and in Bible history he has given us the names of a few. Among those who were faithful stewards are Abraham, Joseph, Moses, Elijah, Daniel, Nehemiah, John, and Paul. These cases are recorded for our instruction, that we may imitate their virtues. The workers in the vineyard of the Lord have the example of the good of all ages to stimulate them. They have to encourage them the love of God, the ministration of angels, the sympathy of Jesus, and the hope of winning precious souls to shine forever as stars in their crown of rejoicing. “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever.”

EDEN SHALL BLOOM ON EARTH AGAIN.

[Suggested by the words of a sister in a social meeting. Speaking of the hope we have to sustain us amid the discouragements and sorrows of this world, she said, “I know that Eden shall bloom on earth again.”]
Who can the tale of woe begin, Or paint this gloom-o’ershadowed world, When from his throne of beauty hurled, Man made his first mad plunge in sin?
Like beacon to the tempest tossed, Receding o’er the midnight waves, Where hope and joy find starless graves, Stands Eden like a haven lost.
No ray of light the future shows To man’s unaided vision given, No source of life, no way to heaven, No balm for his o’er-towering woes.
But who can paint the smiles through tears, The light from sorrow-saddened eyes, When in the cloud-bemantled skies The glorious bow of hope appears.
A promise echoes through the gloom, Comes floating from the eternal throne— Which else lost man had never known— Eden on earth again shall bloom.
Man’s loftiest flights could ne’er attain, Nor his philosophy e’er scan, This climax of God’s wondrous plan— Eden shall bloom on earth again.
Lost beauty shall again appear, Lost peace and glory be restored, Lost innocence—so long ignored; And God shall tabernacle here.
Hail, holy light! Hail, promise sure! With hope before us such as this, An open gateway into bliss, Earth’s trials we can well endure.
Oh, Eden! goal of all our hopes; Oh, tree of life! oh, crystal stream, Bright in His smiles who reigns supreme; Oh, mount of bowers and sunny slopes!
Oh, happy throngs of captives free! Oh, streets of joy! oh, homes of peace! Oh, welcome hour that brings release— Our all is centered now in thee.
Take thy great power, O Lord, and reign! For then shall ope the gates of day, Sin, death, and darkness flee away, And Eden bloom on earth again.

Strength for To-Day.

Strength for to-day is all that we need, As there will never be a to-morrow; For to-morrow will prove but another to-day, With its measure of joy and sorrow.
Then why forecast the trials of life With such a sad and grave persistence, And watch and wait for a crowd of ills That as yet have no existence?
Strength for to-day—in house and home, To practice forbearance sweetly— To scatter kind words and loving deeds, Still trusting in God completely.
Strength for to-day—what a precious boon For the earnest souls who labor, For the willing hands that minister To the needy friend or neighbor!
—Sel.

The Temple in Heaven.

By Eld. W. H. Littlejohn

Babylon Testifies Against Herself.

By Eld. W. H. Littlejohn.
Mr. Biblist.—When we parted yesterday evening, I promised to give you some external proofs which would go to establish the proposition that the Protestant churches had experienced a moral fall. Perhaps it would have been better had I styled these proofs internal instead of external, since they will be drawn largely from the confessions of persons belonging to those churches, and therefore competent to bear witness respecting their inner life. If you will hand me from the book-case yonder, Maud, a little work entitled “The Three Messages of Revelation 14, 6–12,” I will read you a few extracts which are pertinent to the question before us. The author of the work was Eld. J. N. Andrews. He was a participant in the ’44 movement, and knew whereof he wrote. I will begin here on page 52, as it will give you a connected and intelligent idea of the manner in which the second angel’s message began to be preached, and the results that followed:—
“The preaching of the hour of God’s Judgment and the immediate coming of the Lord, was at once the test of the church, and the means by which she might have been healed. It was the test of the church, in that it showed that her heart was with the world, and not with her Lord. For when the evidences of his immediate advent were set before her, she rejected the tidings with scorn, and cleaved still closer unto the world. But it might have been the means of healing her. Had she received it, what a work would it have wrought for her? Her unscriptural hope of a temporal reign, her false view of a second advent, her unrighteous justification of oppression and wickedness, her pride and conformity to the world, would all have been swept away. Alas, that this warning from Heaven was rejected!”
“The last means that Heaven had in store to heal Babylon having failed, God gave her up to her own heart’s desire. It is well known that in immediate connection with the proclamation of the hour of God’s Judgment, the announcement of the fall of Babylon was everywhere made throughout our land. Its connection with the advent message is well expressed by the following from Eld. Himes, dated McConnellsville, O., Aug. 29, 1844:—
“‘When we commenced the work of giving the “midnight cry” with Bro. Miller in 1840, he had been lecturing nine years. During that time he stood almost alone. But his labors had been incessant, and effectual in awakening professors of religion to the true hope of God’s people, and the necessary preparation for the advent of the Lord; as also the awakening of all classes of the unconverted to a sense of their lost condition, and the duty of immediate repentance and conversion to God as a preparation to meet the Bridegroom in peace at his coming. These were the great objects of his labor. He made no attempt to convert men to a sect, or party, in religion. Hence he labored among all parties and sects, without interfering with their organization or discipline, believing that the members of the different communions could retain their standing, and at the same time prepare for the advent of their King, and labor for the salvation of men in these relations until the consummation of their hope.’”
“‘When we were persuaded of the truth of the advent at hand, and embraced the doctrine publicly, we entertained the same views and pursued the same course among the different sects, where we were called in the providence of God to labor. We told the ministers and churches that it was no part of our business to break them up, or to divide and to distract them. We had one distinct object, and that was to give the “cry”—the warning of the “Judgment at the door,”—and to persuade our fellow-men to get ready for the event. Most of the ministers and churches that opened their doors to us and our brethren who were proclaiming the advent doctrine, co-operated with us till the last year. The ministry and membership who availed themselves of our labors, but had not sincerely embraced the doctrine, saw that they must either go with the doctrine, and preach and maintain it, or in the crisis which was right upon them, they would have difficulty with the decided and determined believers. They therefore decided against the doctrine; and determined, some by one policy, and some by another, to suppress the subject. This placed our brethren and sisters among them in a most trying position. Most of them loved their churches, and could not think of leaving. But when they were ridiculed, oppressed, and in various ways cut off from their former privileges and enjoyment, and when the “meat in due season” was withheld from them, and the siren song of “peace and safety” was resounded in their ears from Sabbath to Sabbath, they were soon weaned from their party predilections, and arose in the majesty of their strength, shook off the yoke, and raised the cry, “Come out of her, my people!”’”
“‘This state of things placed us in a trying position; (1) because we were near the end of our prophetic time, in which we expected the Lord would gather all his people in one; (2) we had always preached a different doctrine, and now that the circumstances had changed, it would be regarded as dishonest in us if we should unite in the cry of separation and breaking up of churches that had received us and our message. We therefore hesitated, and continued to act on our first position until the church and ministry carried the matter so far that we were obliged in the fear of God to take a position in defense of the truth and the downtrodden children of God.’”
In what I have just read, you have the history of the steps that led to the separation of the Adventists from the orthodox sects, and the proclamation of the message respecting the fall of Babylon. More than fifty thousand believers came out of the nominal churches at that time, who have since maintained a separate existence. If they were justified in so doing, we would naturally expect that the churches from which they withdrew would furnish in their subsequent history evident tokens that they had provoked the Divine displeasure by opposing the work of God and denouncing those who had engaged therein. That they did so, and that from the very point where they began to persecute men and women whose only offense consisted in their belief in the near advent of the Lord, I will now demonstrate by reading certain extracts from several leading publications of that time. I will begin with one on page 54 of this book:—
“The Christian Palladium for May 15, 1844, speaks in the following mournful strains: ‘In every direction we hear the dolorous sound, wafting upon every breeze of heaven, chilling as the blasts from the icebergs of the North, settling like an incubus on the breasts of the timid, and drinking up the energies of the weak, that lukewarmness, division, anarchy, and desolation are distressing the borders of Zion.’”
“The Religious Telescope of 1844 uses the following language: ‘We have never witnessed such a general declension of religion as at the present. Truly the church should awake and search into the cause of this affliction (for an affliction every one that loves Zion must view it). When we call to mind how few and far between cases of true conversion are, and the almost unparalleled impenitence and hardness of sinners, we almost involuntarily exclaim, Has God forgotten to be gracious? or is the door of mercy closed?’”
“About that time proclamations of fasts and seasons of prayer for the return of the Holy Spirit were sent out in the religious papers. Even the Philadelphia Sun of Nov. 11, 1844, has the following: ‘The undersigned ministers and members of various denominations in Philadelphia and vicinity, solemnly believing that the present signs of the times,—the spiritual dearth in our churches generally, and the extreme evils in the world around us,—seem to call loudly on all Christians for a special season of prayer, do therefore hereby agree by Divine permission, to unite in a week of special prayer to Almighty God for the outpouring of his Holy Spirit on our city, our country, and the world.’”
“Prof. Finney, editor of the Oberlin Evangelist, Feb., 1844, says: ‘We have had the fact before our minds, that in general, the Protestant churches of our country, as such, were either apathetic or hostile to nearly all moral reforms of the age. There are partial exceptions, yet not enough to render the fact otherwise than general. We have also another corroborated fact,—the almost universal absence of revival influence in the churches. The spiritual apathy is almost all-pervading, and is fearfully deep; so the religious press of the whole land testifies. Very extensively, church members are becoming devotees of fashion, joining hands with the ungodly in parties of pleasure, in dancing, in festivities, etc. But we need not expand this painful subject. Suffice it that the evidence thickens and rolls heavily upon us, to show that the churches generally are becoming sadly degenerate. They have gone very far from the Lord, and he has withdrawn himself from them.’”
You will observe that all of the testimonies that I have been reading to you are from sources such as to preclude the possibility either of bias against the churches or ignorance respecting their true condition. It is sometimes objected that the revivals that have occurred among the orthodox sects since the time the quotations given above were written, about 1844, prove that the spiritual dearth that then characterized the churches was brief in its duration. The notable awakening of 1858 in particular has been cited in support of this theory. That there were very extensive revivals at that time cannot be questioned. It must be admitted, however, that they seemed to mark a new departure in the experience of the Christian world, so far as results are concerned. No doubt there were many genuine conversions at that time; but it is equally undeniable that the great mass of the so-called converts had a very superficial and unsatisfactory experience. Let me read you on this point a few paragraphs from several leading denominational organs. Here is something from the Congregationalist of 1858:—
“The revival piety of our churches is not such that one can confidently infer, from its mere existence, its legitimate, practical fruits. It ought, for example, to be as certain, after such a shower of grace, that the treasuries of our benevolent societies would be filled as it is after a plentiful rain that the streams will swell in their channels. But the managers of our societies are bewailing the feebleness of the sympathy and aid of the churches.”
“There is another and sadder illustration of the same general truth. The Watchman and Reflector recently stated that there had never been, among the Baptists, so lamentable a spread of church dissensions as prevails at present. And the sad fact is mentioned that this sin infects the very churches which shared most largely in the late revival. And the still more melancholy fact is added, that these alienations date back their origin, in most cases, to the very midst of that scene of awakening. Even a glance at the weekly journals of our own denomination will evince that the evil is by no means confined to the Baptists. Our own columns have, perhaps, never borne so humiliating a record of contentions and ecclesiastical litigations as during the last few months.”
Perhaps the authorities that I have read thus far are ample for the purpose of proving that from 1844 to 1858 there was a steady decline in the spirituality of the popular churches of this country. With their history from the latter date down to the present time, you, Mr. Thoughtful, are familiar. Maud is not old enough to recollect anything about the condition of things at the time in question. Indeed, she was not then born. I think that your own observation, Mr. Thoughtful, will satisfy you that I am correct when I say that the spirituality of the churches of to-day is not to be compared with that of a quarter of a century ago. You, doubtless, are aware also that the comparison would be much more unfavorable were it to be instituted between the churches of our time and those of fifty years ago. Nowhere is the contrast more apparent than in the Methodist denomination, to which you belong. At the period in question, they were still enjoying the benefits of the great awakening which was inaugurated by John Wesley and others. They were humble, simple-minded, and devout. The line of demarkation between them and the world was sharply defined. In dress, gravity of manner, and daily walk, they gave evidence that they were the disciples of the humble Nazarene. How changed to-day! Now they have so far departed from their original simplicity that they cannot be distinguished from other churches, and hardly from the world. This degeneration is so manifest that already several smaller communions have separated themselves, in the hope that they might be able to bring back the power and piety of the early days of Methodism.
Mr. T.—What you say, Mr. Biblist, about the Methodist church is, alas! too true. The more devout among our members deplore the present situation, and long for a better state of things. This is particularly true of our aged brethren and sisters, whose experience dates back to the time to which you have referred. I am not yet quite prepared to accept your explanation of the matter; but I cannot deny that the present condition of things among our people presents features that are very discouraging and very hard to explain.
Mr. B.—Do not understand me, Mr. Thoughtful, as arguing that the Methodist church is in a more deplorable condition than the other orthodox denominations. Indeed, I think it will compare very favorably with them. I have mentioned that communion in particular for two reasons: first, because they were at the climax of their spiritual power in the first part of this century; secondly, because you, being a member of that persuasion, are acquainted with their history and their religious condition at the present time. We will consider this matter further at our next sitting.

THE PARTING OF THE YEARS.

By Mary A. Stewart

BY MARY A. STEWART.
Two Years stand face to face, The Old Year and the New: A gulf is fixed between, And neither may pass through; But Memory spans the chasm wide, And they clasp hands as they divide.
The Old Year and the New stand face to face; but between them lies a gulf that neither may pass. Regretfully the Old Year feels his youth is gone; and as he lingers yet, so loth to leave the mirth and pleasure that would not let him realize he was growing old, Memory spans the chasm; and over the frail but firm structure, the two Years clasp hands for one brief moment, ere they part forever.
Just one moment they stand there, the New Year scanning the face of the Old, as if to find a key to the mysteries of the future; but whatever there may have been of joy or sorrow in the Old Year's life, it is locked within his heart, and Memory will not reveal her hidden things at the New Year's bidding.
And now they part. The New Year goes to seek his earth home, to give to every life its measure of grief or joy. The joy he gives out gladly; but the sorrow—ah! it is not his to measure this. A mightier Hand has mixed the cup, and he must deal it out.
Sad Old Year! With hands outstretched toward the New, he steps back from the chasm, and enters the land where Memory has her home. She leads him on, over beautiful hills and through somber valleys; and as they go, he seems to hear voices familiar, and see forms flitting here and there among the trees. He turns to speak, or give them friendly greeting, but they are not there,—’twas only a fantasy of his bewildered brain. Now he seems borne along by invisible hands to a home of plenty. Strangely familiar is all around him; and as he raises his hand to bless the happy circle, it vanishes, and he is alone with Memory.
Thus it is he journeys on, half awake, half dreaming, and all bewildered, peopling the sunlit heights and the dark, damp valleys with the forms he once loved and cherished.
Farther and farther into the heart of the forest he goes. One by one the faces disappear, and the events of his earth-life are left behind. His feeble limbs scarce bear the weight of his wasted form. He reels and staggers on the borders of this enchanted land; but he cannot stop. His sight fails; his ears refuse to hear the sounds he loves so well. Poor, lone Year, so art thou passing away forever from our view.
The border is reached. Memory may no longer guide his trembling footsteps. Alone, sad, weak, and nerveless, he sinks into his grave in the dreary land of forgetfulness.

THE OLD YEAR AND NEW.

By Mrs. M. P. Veysey

BY MRS. M. P. VEYSEY.
The old year's gone forever, no longer can it stay; The few short months of '84 have quickly fled away: While all its sunny hours, its shadows dark and drear, Have swiftly sped before the tread of another glad new year.
We're on the ocean sailing, our bark is ne'er at rest; Now tossed by angry billows high, now lulled upon its breast. We're lost in sad reflection; the scenes that come and go Are passing now before us with their funeral step and slow.
Oh, the thoughtless words we've spoken, the deeds we've left undone; “We have not walked with Jesus,” this is the bitter sum. Thou tender, loving Saviour, in shame we bend the knee, Oh strengthen us from Zion—we then shall mighty be.
We praise thee, loving Father, our voyage will soon be o'er; Soon we shall rest forevermore on yonder peaceful shore. By faith we see the city; its battlements how fair! The king in beauty we behold, and all his glory share.
Lord Jesus, mighty Captain, our pilot o'er life's sea, Into the unknown waste before, we calmly sail with thee. O Holy Father, grant us to do thy righteous will, Amid the storm and breakers wild to hear thy “Peace, be still.”
Battle Creek, Mich., Jan. 1, 1885.
Continue reading: THE PARABLE OF THE TEN VIRGINS