Earlier text: If I Should Die TonightEarly Experiences of the Advent Believers, as They Entered upon the Time of the Saints’ Patience
By GEO. T. BUTLER
THE spiritual power attending the proclamation of the first angel’s message in 1843-44, the writer has never since seen equaled. It stirred the religious world wonderfully. The people of no one church were especially moved, but some three hundred ministers of the gospel embraced it in this country alone, and took part in its proclamation. Literature was scattered to every mission station. The advent people were a united people. In those early days many churches welcomed those who proclaimed this message, great revivals were carried on, and hosts of the unconverted were received into their various memberships. The power of God was wonderfully manifest. But after the disappointment in 1844 a marked change came. The doctrine became very unpopular. Large numbers gave it up, and church members who returned to the churches which they had left could be numbered by the hundred. Even the strongest believers were greatly shaken, and knew not what to think or say; but such felt in their souls that God had wonderfully blessed them in the proclamation of the message. Multitudes had been converted by its preaching. They felt they could not give it all up without throwing away their whole religious experience. Many had spent most of their substance in the proclamation of the message. The great body of advent believers, though their ranks had been greatly depleted by the falling away of those who had lost their first love, began to split up into divisions. Many became worldly and spiritually cold. Various fanatical movements sprang up. It was indeed a dark day for the believers generally, and a scoffing world on every side taunted them for holding to their faith. Some of these faithful believers began to study their Bibles as never before, earnestly pleading with God for light. They examined carefully every point of faith, and soon light began to dawn. They had preached the first angel’s message, and God had blessed them. Then when the popular churches turned against the doctrine which rejoiced their hearts and filled their souls with hope and joy at the thought of Christ’s second coming, they preached the second message: Babylon is fallen; come out of her, my people. And fifty thousand believers came out of the fallen churches. Then the light of the third angel’s message came to them, and they felt they must proclaim that. Did not the Scriptures say, “The third angel followed them”? They studied closely, and found that God’s people must give this message with a loud voice, even to the ends of the earth, warning all against the worship of the beast, the symbol of the Papacy which had corrupted the truths of the gospel. Every false doctrine was to be exposed, and the world warned against it, before Christ could come to take his people to himself. They began to see clearly that the sanctuary to be cleansed was not this earth. The term “sanctuary” could not possibly be applied to this earth, for it is defined as a “holy place,” “a sacred place,” “a place consecrated to God.” This earth is anything but that, for it is a world in rebellion against its Creator. Upon careful study they found that there was a sanctuary in heaven, which Christ entered when he ascended, and in which he ministered—“a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Heb. 8:2. They found that the sanctuary which Moses pitched on the earth in the days of the exodus was in reality but a type of this true sanctuary in heaven, a shadow or likeness of it. They found that it had two apartments—the first, where the priest ministered every day of the year; and the second, the most holy place, which he entered on the day of atonement, the typical day of judgment for all the congregation. They realized the prophecy plainly taught that Christ entered the most holy place of the heavenly sanctuary in 1844, and began as antitype of the earthly high priest the antitypical work of judgment. The standard of judgment is the law of God. “The temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” Rev. 11:19. The ark of God contains the ten commandments. That law is binding upon all mankind. The third angel’s message calls attention to commandment keepers, in the words, “Here are they that keep the commandments of God, and the faith of Jesus;” and, “Here is the patience of the saints.” Rev. 14:12. Thus in studying the law these advent believers were brought face to face with the seventh-day Sabbath. Oh, what a flood of light came to these sorely tried, heart-stricken, disappointed advent people as this great system of truth dawned upon their minds! They came to see clearly that God’s truth for the last days is the completion of the great Reformation. Reformations in part had occurred for centuries past. Light had broken upon the darkness from time to time. But the great apostasy was centuries in formation, and the reformation from its errors requires centuries for accomplishment. Before Christ will come in his glory, the third angel’s message must be given, and every doctrine of that great apostasy must be discarded, and the original truths of the apostolic church revived in their purity. He left a pure church when he ascended to his Father; he will find a pure church when he returns, a church “not having spot, or wrinkle, or any such thing.” The doctrines of the Bible, and the Bible alone, will be the basis of the faith of the true church of God when Christ comes. God’s people will not be tainted with any of the errors which the message of the third angel warns against. As these great truths began to dawn upon the faithful believers, their hearts were filled with inexpressible joy. Shortening the Decalogue
By SANFORD B. HORTON
AT the triennial convention of the Protestant Episcopal Church, to be held in St. Louis next October, the special commission appointed to recommend a revision and enrichment of the Book of Common Prayer will make a report in which a shorter decalogue will be submitted for acceptance, according to press reports at this writing. The commission will recommend the following form:— - Thou shalt have no other gods before me.
- Thou shalt not take the name of the Lord thy God in vain.
- Remember the Sabbath day, to keep it holy.
- Six days shalt thou labor, and do all thy work.
- Honor thy father and thy mother.
- Thou shalt not kill.
- Thou shalt not commit adultery.
- Thou shalt not steal.
- Thou shalt not bear false witness against thy neighbor.
- Thou shalt not covet anything that is thy neighbor’s.
Some of the reasons governing the commission in its recommendations are as follows:— “The decalogue seems by its very title—Ten Words—to indicate commands essentially brief and definite. “The argumentative part of any command is not of its essence, and in the fourth and fifth is local and national. “In the fourth commandment the reasons for the command are different in Exodus and Deuteronomy, and therefore are not a part of the command. Ex. 20: 8-11; Deut. 5: 15.” Justification for thus shortening the decalogue is assumed from such scriptures in the New Testament as Mark 12: 29-31, and from Mark 10: 19 and Luke 18: 20, where only five of the commandments are briefly referred to; namely, the fifth, sixth, seventh, eighth, and ninth. It seems inconceivable that a body of Christian people should assume such responsibility as to change in any way the law of God in face of the following scriptures:—8 “These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.” Deut. 5: 22. It will be noted in reading the entire chapter that Moses was merely rehearsing the history of the giving of the law on Sinai about forty years before, not proclaiming it as something new, nor assigning any other reasons for requiring obedience thereto. “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.” Ps. 19: 7, 8. “The works of his hands are verity and judgment; all his commandments are sure. They stand fast forever and ever, and are done in truth and uprightness.” Ps. 111: 7, 8. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.”—Jesus Christ, Matt. 5: 17. Commenting upon this pronouncement by the Saviour, the noted Spurgeon, in a sermon on “The Perpetuity of the Law of God,” published in the Australasian, March 3, 1894, says:— “Jesus did not come to change the law, but he came to explain it, and that very fact shows that it remains; for there is no need to explain that which is abrogated. . . . That the Master did not come to alter the law is clear, because after having embodied it in his life, he willingly gave himself up to bear its penalty, though he had never broken it, bearing the penalty for us, even as it is written, ‘Christ hath redeemed us from the curse of the law, being made a curse for us.’ . . . If the law had demanded more of us than it ought to have done, would the Lord Jesus have rendered to it the penalty which resulted from its too severe demands? I am sure he would not. But because the law asked only what it ought to ask, namely, perfect obedience, and exacted of the transgressor only what it ought to exact, namely, death as the penalty for sin,—death under divine wrath,—therefore the Saviour went to the tree, and there bore our sins and purged them once for all.” With equal emphasis did John Wesley exalt the law of God. In his “Sermons,” Vol. I, No. 25, pages 221, 222, he said,— “The moral law contained in the ten commandments, and enforced by the prophets, he did not take away. It is not the design of his coming to revoke any part of this. . . . Every part of this law must remain in force upon all mankind and in all ages, as not depending either on time or place, or any other circumstance liable to change, but on the nature of God, and the nature of man, and their unchangeable relation to each other.” Neither did the apostles abrogate or change or modify in an iota or tittle the law as spoken by Jehovah at Sinai’s mount, and written by his own finger on tables of stone; on the contrary, they exalted it. Paul said it pointed out sin (Rom. 7: 7) and testified to righteousness (Rom. 3: 20-22), and that it would be the rule of judgment in the end (Rom. 2: 12, 16). John, the expounder of love, wrote, “This is the love of God, that we keep his commandments: and his commandments are not grievous.” And as a climax in blazing the path to heaven, he was told to write, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” The second and third reasons of the commission should receive a further but brief notice. Desiring to escape the duty of observing the seventh day of the week as the Sabbath required by the fourth commandment, the commission asserts that “the argumentative part of any command is not of its essence,” and that the fourth is “local and national.” If by reason of the series of thoughts contained in the fourth commandment there is lack of “definiteness,” then, pray, how is that commandment improved by the proposed third commandment of the shortened decalogue, which says, “Remember the Sabbath day, to keep it holy”? What day is contemplated by this third commandment? Is God glorified by the proposed change? and is Sabbath observance in general encouraged thereby? Too plainly is it revealed that the one object Satan has in laying hold of and changing the fourth commandment is to rid the earth of a weekly testimony to the true God and the fact that he is the one above all others to whom worship and adoration should be ascribed. The claim that the Sabbath of the decalogue as found in the Bible is of “local and national” restriction is an unfortunate one in that it bespeaks misunderstanding, to say the least, in regard to the origin of that institution. The Saviour said, “The Sabbath was made for man.” When was it made? What is comprehended by the word “man”? Twenty-five hundred years before the Jews went down into Egypt the record in Gen. 2: 2, 3, tells us that the Creator “rested on the seventh day from all his work which he had made,” and that “God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.” The Sabbath, like the other created things and institutions, was finished and made for man—not for the man in Eden only, not for the immediate posterity of Adam and Eve, not for the patriarchs and the Jews merely, but for man, wherever found, of whatever nationality or clime. Mark 2: 27. Is it any wonder that the world should be in such a lawless condition when the so-called Christian civilization can be so severely challenged? Is it any wonder that anarchy should be written on the political horizon of all nations, when religious men and organizations will dare to handle the law of Jehovah so carelessly, and as if it were a light thing to revise that which the hand of Omnipotence placed with his own finger on imperishable rock, and “added no more”? The same report upon which this article is based says that there is objection on the part of some Episcopalians to the proposed change. We trust that the triennial convention will not only refuse to ratify the work of the commission, but will study the whole Sabbath question in the light of the Bible, and ask God to help them and all mankind to return to the Sabbath of Jehovah. The Real Eastern Question
By C. P. LILLIE
Much is now being made of the Eastern Question. The hour seems near when the Turk will “plant the tabernacles of his palace between the seas in the glorious holy mountain.” Dan. 11:45. As we contemplate these things, our hearts swell with emotion. We rejoice in the thought of soon greeting our Redeemer, and going home. The fulfilment of the prophecy quoted above will show us where we are in the stream of time. It is one of the last guideposts on the road leading to the consummation of the promise. But is this the real Eastern Question? No; to us as a people there is another Eastern question infinitely greater than the overthrow of the Turk. In his great prophecy Christ says, “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” How and when shall we get this gospel of the kingdom before the people of the East? Jesus is bidding us now, “Lift up your eyes, and look on the fields; for they are white already to harvest.” Ah, the question of greatest moment is, How soon will every truth-loving Turk be gathered into the fold of Christ? And what about India and China, Korea and Japan, and the isles of the sea? Millions and millions and millions—the greater part of this world’s population—are living without Christ, and thousands are daily going down into Christless graves. This is the greatest missionary problem that confronts us as a denomination. How shall the everlasting gospel be carried to the Eastern peoples in this generation? This Eastern question is insistent. It is addressed to every Seventh-day Adventist. How are you going to answer it, brother, sister? You students, with strong bodies and well-trained minds, how are you going to answer it? And what will you do, ministers and Bible workers, successful evangelists in the homeland? We need mature, experienced men in these Eastern fields, as well as those fresh from our training schools. And the question also comes to you who possess means not yet fully consecrated to the finishing of the work. Oh, so much depends upon your answer! The native Christians are loyal and eager in their service. The gospel will9 of necessity be largely carried by them to their own people. They are self-sacrificing, too, and willing to contribute liberally when calls are presented to them. We are confident that some of our Eastern fields will in time be able to support the work already established. But leaders to train these native converts and direct the work must for the present come from the homeland. Those of us already in the field plead for more help. Hunan Province, China, with a large, growing work, has only one foreign Seventh-day Adventist family. Over forty Chinese workers are employed, and there is only one foreign preacher to superintend the work. Newly entered Shantung Province, with a population of about forty million, has only one foreign family as yet, and several of the other large Chinese provinces have no workers, either native or foreign. “Pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest.” And if you are free to come, answer, “Here am I; send me.” Workers with God
By J. O. CORLISS
WERE one asked to take work in conjunction with another who exerted a wide influence, say some one high in governmental position, such a proposition would doubtless be considered a highly pleasing one. Then the thought of entering upon the same line of work as the one is doing with whom the association is to be formed, could not fail to be strongly fascinating. The higher the source of the calling, the more ennobling would be the privilege, and the more gratifying the prospect, to spur with anxiety to early acceptance of the summons. Every believer in the inspiration of the Bible, especially if he has turned from sin to the Saviour, is assured that he is called to be a laborer together with God. 1 Cor. 3:9. The American Revised Version puts the matter of this text a little nearer the underlying thought. It affirms that we are “God’s fellow workers.” The point of excellence in the revised text is that one is a “fellow worker,” an associate, or company worker with Jehovah, rather than a mere laborer; for there is quite a difference in meaning between the two words as used in Scripture. Many texts might be cited in evidence of this, but the Saviour’s great call to service quite clearly reveals the thought. He says, “Come unto me, all ye that labor and are heavy-laden, and I will give you rest.” Matt. 11:28. That is to say, Come to me, and you will cease to be surcharged with burdensome, wearying labor. But he immediately adds the invitation, “Take my yoke upon you, and learn of me; . . . and ye shall find rest.” The fact is that man was given work, right at his creation, which was simply a delight, because it was along lines marked out by Heaven. Labor came only when sin had brought a curse upon the earth. The word “labor” originally meant blows and pain bearing, even to tearful outcry. Gen. 3:16-19. That which had before been pleasant work now became painful drudgery. But it must be evident to every one that the creative power which could speak a fully organized world into existence, could as well have filled it with righteous beings by the “breath of his mouth,” as to have made but one man. But the infinite Creator did not choose so to do. One man alone was made, just in the form and according to the image Jehovah chose. In fact, he was made entirely like the Creator (Gen. 1:26), and so was fitted to be called the son of God. Luke 3:38. In this act heaven and earth were united; and man, made lower than the angels for a brief time (Heb. 2:7), or until his probation demonstrated his loyalty to God, was intended to carry out the divine mind in the purpose of creation. The woman, fitted for the purpose of being man’s helper, was taken out of this created son of God, and the word was given, “Multiply,” that is, make yourselves many, and fill up the earth. Gen. 1:28. In the carrying out of this commission, man was made a partner in God’s design, therefore a fellow worker with him. The first Adam signally failed fully to work with God, and chose his own course of procedure, therefore another, a second Adam (1 Cor. 15:45), became necessary for the fulfilment of God’s purpose. He too must be like God, and yet for a time be “a little lower than the angels,” that by death he might rescue the victims of the first Adam’s failure. The second Adam calls men again to assume partnership with God; and as the divine life was at first breathed into a dead form to constitute it a living soul, so now the same Spirit quickens those who are dead in trespasses and sins, and he then says to them, Multiply, that the purpose of God may be realized in filling the earth with “sons of God.” 1 John 3:1, 2. In other words, those who have been quickened by the Spirit, must carry the gospel of God’s original kingdom to all the world, giving all who will the opportunity to link themselves in loyalty to that government, when the purpose of God to fill the earth with those of his own kind shall be completed, and the Master shall come to make joint heirs with himself all who have been found fellow workers with his eternal purpose. Rom. 8:14-17. This is the work to which all are now called, with the promise that God himself will be in them, both to will and to do of his own good pleasure. Phil. 2:13. As the time draws near for the close of such work, the more energetically will the people be expected to cooperate with the infinite plan set in operation at the beginning. Of those living amid the closing scenes the question is asked, “Who then is a faithful and wise servant” to give proper nourishment due to the world in that fixed and definite time? Upon such he pronounces an eternal blessing at his coming. Matt. 24:44-47. This world-wide appeal for the quick giving of the light of truth should cause all to shake themselves clear from self-gratification, and to give generously of what the Lord has graciously bestowed, to hurrying onward the purpose of God. Why may not the weekly offering of each toward this attest to a personal appreciation of the situation, and thus all become “God’s fellow workers”? Trials a Blessing
By Albert Weeks
TRIALS serve a purpose in the development of character. They furnish material for the exercise of faith. The more severe they are, the more faith may be developed. Peter says, “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.” 1 Peter 1:7. The trial of faith, if endured with integrity and patience, will redound to the praise and honor and glory of God, for it is the power that he has given that keeps us from falling. Peter says we “are kept by the power of God through faith unto salvation.” Verse 5. We should not trust in ourselves or our environment when being tried, but in God, who gave us life, and in whom our hope of eternal life must be found. He has given us a knowledge of the way of life as revealed in his Word, and has also given us a disposition to receive his instruction in our hearts and carry it out in our lives. For these things we should thank and praise him, and hold fast to the blessings already ours. If we are in heaviness through manifold temptations, we can know that it is only “for a season.” When the lesson is learned, when faith has been fully exercised and developed, the joy of victory is ours. Then we can say with Peter, “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.” Verses 3, 4. Job’s trials came as a result of Satan’s efforts to overthrow him. God regarded him as one that was upright, fearing God and eschewing evil. He knew that the efforts of Satan would not destroy him, but rather make his faith in God stronger. Job said, “Though he slay me, yet will I trust in him.” Job 13:15. “When he hath tried me, I shall come forth as gold.” Job 23:10. And so it may be with all that seek full conformity to the will of God. Trusting God Through Service
By Maltbie D. Babcock
THERE is no better way to show our trust in God than to busy ourselves with the thing he asks us to do.—Maltbie D. Babcock. The year 1915 did not pass without leaving blessings to our work in the Cantonese mission field, and as we look back upon the work we can see how the Lord has greatly blessed us. We have not accomplished as much as we hoped to do, for we have been hindered by lack of workers to prosecute the work successfully. Near the close of the year we started a training school, with twelve young men as students. We feel sure that this school will supply a long-felt need in our work here. We have been able to repair our chapel in Canton, and to make it attractive, so that now it is a very good meeting place, and is usually well filled with attentive listeners. A growing interest is observed in our work in the city. Bethel Girls’ School, at Tungshan, Canton, has prospered during the year, and five young ladies were recently graduated, two as teachers of private schools, two in our mission schools, and one as a Bible worker. Sister Susan Wilbur has the supervision of the school, and is doing her best to make it a success as a medium for winning souls. We feel very glad for her work and influence in the school. We have seven outstations in this field, and regular meetings have been conducted at all these places during the year. In addition two general meetings have been held, which were well attended, and good interest was manifested in the instruction given. The total church membership has increased to 133, and the membership of the seven Sabbath schools is 175. Sabbath school donations for the year amounted to $213.43, which is an increase over 1914 of $84.04. We have received many calls to enter new places and open new chapels, but because of insufficient means and workers, we have had to put these off. Often it seems that no time could be so advantageous as the present to accept the calls which come, but we are forced to postpone them. We hope that soon we shall be able to branch out farther into unentered fields. The native tithe for the year was $236.24, a gain over the previous year of $39.74. Miscellaneous offerings amounted to $118.82. Our literature work has increased wonderfully, especially the subscriptions to the Chinese Signs of the Times, which were 1,953, an increase over last year of 1,799; and in addition we circulated more than 12,000 single copies of the paper. We have only one dispensary operated by a Chinese worker, but during the last six months of last year he treated 1,771 cases, and you may be sure that every person had an opportunity to hear something of the gospel. The cash receipts from the dispensary were $122.49, which is a total gain over 1914. I am glad to report financial advances, as they show that God is moving upon the hearts of the Chinese to assist with their means in the carrying forward of this great work. Brethren Meeker and Thomas and their wives are attending the language school in Canton, and are working hard on this difficult language, hoping soon to enter active work for the people. We are anxious for them to finish their school, so they can take up other work which is waiting for them. This should mean a strong advance in our work during the year 1916. We need more workers and means. The burdens are quite heavy, but the Lord gives strength to his laborers, and we are anxious to press on with the saving message to China’s millions. Gold Coast, West Africa
By J. J. DAUPHIN
I BEGAN school work in the village of Assamang, in the basement of a small house, with twelve or more boys. At first the people were greatly surprised to see me endeavoring to teach without knowing how to speak their language; and had one inspected the school at that time, he would have thought it could not last more than a month, because it was true that when I spoke to the boys, they could not understand me, neither could I understand them. Naturally no parent would send his child to a school where he could not understand the teacher's tongue. So the way to reach these people with God's Word seemed very hard for a time. Nevertheless I prayed that God would open a way for his Word to reach these poor souls. It happened that one day about a week after my petition to the Lord, as I was teaching, unexpectedly a man came in, and sat on one of the benches, quietly watching. At first I thought he was sent by the chief, and was waiting for some one to come to interpret to me. But no one came, and he remained until I closed school. He continued coming each day. At last he brought his son, and a clerk who interpreted to me. He said that he was surprised at me because I did not know their language, neither did they know mine, and yet I was trying to teach the boys. But by continuing to come to the school, he had found that the boys were understanding what I was trying to teach them. He said, “A native teacher of the language would not have taken so much pains to instruct them, nor would they have got more knowledge than this.” So he wanted his boy's name enrolled. After that many brought their boys to school. When I had acquired a little knowledge of the language, I began to hold meetings with the boys and the people of the town. Now we have six adult Sabbath keepers, and thirty-one boys and one girl are attending Sabbath school quite regularly. The people are so wedded to their fetish, or devil, worship that some used to leave the house at the time of divine service, fearing lest the words spoken to them about God might lead them to quit worshiping the devil and serve God. Once some of the schoolboys were conversing with some of the old men of the town. In their conversation the boys asked, “Why do you serve the devil instead of God who made you and the world and everything therein, who also sends the rain to make the plants grow?” In reply they said, “Because the devil is God's interpreter, therefore we serve him.” The boys then asked, “Did not God who made us, tell us to serve him, and keep his Sabbath? Had he wanted us to serve the devil, would he have told us that it is sin that made the devil to be in this world, and that those who follow him will be destroyed with him in the lake of fire?” At these words they went away. I think these boys will be used by the Lord to reach these people. Another instance: One of our schoolboys became very ill, and his father, after trying some remedy without satisfactory results, proposed to take his son to their fetish house to find out the cause of his sickness. The boy told his father that he had learned at school that God says that in time of trouble those who serve him shall be delivered, and that he alone has power to heal the sick, and he begged his father not to take him to the fetish house. The next day Brother W. H. Lewis came, and when the boy's father heard he was in town, he brought the boy to see what could be done for him. Brother Lewis told the father that the boy was very ill, and unless great care was taken he would die; he also promised to send his boys with some medicine for this boy, and gave me some instruction as to his care. Very soon the boys came with the medicine, and after about two weeks' treatment the boy got well. The next day one of this man's daughters became ill. Still believing in the fetish, he told his wife to take her at once to the fetish. The mother, with her firm belief in the ability of the fetish to release her daughter from illness, ran quickly with her to the house of their fetish. The mother was terribly disappointed, for after a few minutes' treatment instead of seeing her child get better, she saw her die. Truly, Satan has blinded these poor people. My heart is deeply touched with11 their condition, and I believe, yea, know, that the light and power of this message can pierce the darkness that covers them, and I hope to see many who are honest in heart accept it and be saved when Jesus comes. Remember this people in your prayers.