Table Of Content.................
RH6 - Review & Herald Articles (12/20/1898 - 11-12-1901)
December 20, 1898 Words of Warning. - No. 2.
-
Mrs. E. G. White.
-
"Then shall they deliver you up to be afflicted," Christ continued, "and shall kill you: and ye shall be hated of all
nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one
another." All this the Christians suffered. Fathers and mothers betrayed their children; children betrayed their parents;
friends delivered their friends to the Sanhedrin. Until he himself was converted, Saul of Tarsus was exceedingly bitter
against all who believed in Christ. He then began to preach Christ and him crucified, and the enemies of the gospel
caused him and Silas to be whipped, and thrown into prison.
<RH, December 20, 1898 par. 1>
Through the apostles, God gave the Jewish people a last opportunity to repent. But they turned away from every
entreaty. In the arrest, the trial, and the imprisonment of his witnesses, God manifested himself. He gave them words to
speak, and a tongue and voice with which to vindicate the truth and acknowledge him as the Son of God. They were
men of whom the world was not worthy, yet their judges pronounced on them the death sentence. They were not
allowed to live and serve their God. By killing them, the Jews crucified afresh the Son of God.
<RH, December 20, 1898 par.
2>
So it will be again. But it is over the seventh-day Sabbath that the battle will be fought. The authorities of this world
will rise up in their pride and power to make laws to restrict religious liberty. They will assume a right that is God's
alone, and, like Nebuchadnezzar, will think that they can force the conscience, which only God can control. Even now
they are making a beginning, and this they will carry forward till they reach a boundary over which they can not step.
Then God will interpose in behalf of his loyal, commandment-keeping people.
<RH, December 20, 1898 par. 3>
Christ told his disciples that they would be delivered up to councils; but he told them, also, that they were not to be
anxious as to how they should vindicate the truth; for he would give them a mouth and wisdom that all their adversaries
could not gainsay nor resist. These words were fulfilled at the trial of Stephen, and at the trial of Paul, who made Felix
tremble as he reasoned of righteousness, temperance, and judgment to come.
<RH, December 20, 1898 par. 4>
Whenever persecution takes place, the spectators make decisions either for or against Christ. Because of persecution,
many will be offended. The principles of the truth cut directly across their practise, and they will stumble and fall,
apostatizing from the faith they once advocated. Many who have professed to love the truth will then show that they
have no vital union with the True Vine. They will be cut away, as branches that bear no fruit, and will be bound up with
unbelievers, scoffers, and mockers.
<RH, December 20, 1898 par. 5>
Those who apostatize in time of trial will bear false witness and betray their brethren, to secure their own safety.
They will tell where their brethren are concealed, putting the wolves on their track. Christ has warned us of this, that we
may not be surprised at the cruel, unnatural course pursued by friends and relatives. "Little children, it is the last time,"
John writes, "and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know
that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt
have continued with us: but they went out, that they might be made manifest that they were not all of us."
<RH, December
20, 1898 par. 6>
"And many false prophets shall rise, and shall deceive many." False Christs did arise, deceiving the people, and
leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them
into the mountain solitudes. But this prophecy was also spoken for the last days. Companies inspired by Satan will be
formed to deceive and delude. This will be a sign of the second advent.
<RH, December 20, 1898 par. 7>
"And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same
shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then
shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand
in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains [let there
be no presumptuous dallying]: let him which is on the housetop not come down to take anything out of his house:
neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them
that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath day." Forty years
afterward, at the siege of Jerusalem, the Christians obeyed this warning; and not a Christian perished in the destruction
of the city.
<RH, December 20, 1898 par. 8>
"Pray ye that your flight be not in the winter, neither on the Sabbath day." Christ made the Sabbath, and he never
abolished it. The Sabbath was not rendered null and void by the crucifixion, as many claim. Christ's death on the cross
is an unanswerable argument in favor of the changeless character of every precept of God's holy law.
<RH, December 20,
1898 par. 9>
"Think not that I am come to destroy the law, or the prophets," Christ said; "I am not come to destroy, but to fulfil."
As the head of the human family, he lived every precept, every jot, every tittle, of the law. He lived in humanity the life
that he requires his followers to live, and therefore there is no excuse for any one to fail of reaching the standard of
perfection.
<RH, December 20, 1898 par. 10>
Christ emphasizes his words: "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no
wise pass from the law, till all be fulfilled." So long as the heavens and the earth remain, so long will the Sabbath of the
fourth commandment hold its claim on the human family.
<RH, December 20, 1898 par. 11>
The Sabbath was given to the world as the memorial of creation. "Remember the Sabbath day, to keep it holy," God
says. "Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou
shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy
stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and
rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it."
<RH, December 20, 1898 par. 12>
God gave explicit directions concerning his Sabbath. "Verily my Sabbaths ye shall keep," he declared; "for it is a sign
between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. . . . Six
days may work be done; but in the seventh is the Sabbath of rest, holy to the Lord: whosoever doeth any work in the
Sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the Sabbath, to observe the
Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel
forever: for in six days the Lord made heaven and earth, and on the seventh he rested, and was refreshed."
<RH, December
20, 1898 par. 13>
But human lawmakers speak, saying: Verily, the first day of the week shall ye keep, because it is the world's sabbath.
The churches keep this day holy, and those under our supervision shall keep it also, because it is so ordained on our
statute-books. We have chosen Sunday as the sabbath, and men must keep it.
<RH, December 20, 1898 par. 14>
But this day so universally exalted is a spurious sabbath, a common working-day. It is accepted in the place of the
day that the Lord has blessed and sanctified; but the sure result of this course may be seen in the punishment which fell
upon Nadab and Abihu, the sons of Aaron. As priests of God, these men had been commanded to offer always the fire
of God's own kindling, which was kept burning before God day and night. This was ever to be strictly observed. But
Nadab and Abihu drank wine too freely; and because of this their minds were not keen, but confused, and they were
unable to distinguish between the sacred and the common. They took their censers, "and put fire therein, and put
incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from
the Lord, and devoured them, and they died before the Lord."
<RH, December 20, 1898 par. 15>
God has given full directions regarding his law, so that none need be left in darkness, unless they choose darkness
rather than light. But the apostasy of the Jewish nation represents the apostasy that will be made by the world in the last
days. Just as the Jews chose darkness in regard to the message that Christ came to the world to bring, so men today are
choosing darkness. Sanctified and blessed by God, the Sabbath was designed to be the great memorial of creation, and
a blessing to mankind. But men are trampling it underfoot. It is the test of today, as Christ was the test when he was in
our world in human form. It will ever stand unmoved, a rock of offense to the Christian world, as was Christ to the
Jewish nation. As the rejection of Christ decided the eternal destiny of the Jews, so the rejection of God's holy
memorial will decide the fate of many professing Christians.
<RH, December 20, 1898 par. 16>
Men may ignore the Sabbath, they may trample it under their feet; but they can not make it less binding upon them.
No one has any excuse for accepting the rubbish that has been piled upon the Sabbath of the Lord. No one has any
excuse for accepting a human sabbath, created by him whom God designates as the "man of sin," who shall think to
change times and laws. He thinks to, but he does not do it; although he may think thus to show his supremacy over
God, he can not change God's law; this is God's prerogative only. God is over all kings and rulers. He is God, and
besides him there is none else.
<RH, December 20, 1898 par. 17>
The statutes of the Lord are to be reverenced and obeyed. God is supreme authority; and when his law is set aside as a
matter of no consequence, the transgressor must surely bear the results of his own sin, though God bears long with him.
<RH, December 20, 1898 par. 18>
December 27, 1898 Words of Warning. - No. 3.
-
Mrs. E. G. White.
-
"Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and
false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very
elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth:
behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto
the west; so shall also the coming of the Son of man be."
<RH, December 27, 1898 par. 1>
Here, again, the warning regarding the destruction of Jerusalem is blended with the warning of the second advent.
The disciples heard Christ's words, but they did not then fully understand them. It was necessary for the Holy Spirit to
guide them into all truth, bringing to their remembrance all things that Christ had said to them. They could not
understand why he connected the perils of the overthrow of Jerusalem with the perils of the last days. But those who
live in this age may understand Christ's warning, and should place it in the period where it belongs. The gospel must be
carried to every kingdom under heaven, and then shall the end come.
<RH, December 27, 1898 par. 2>
Christ knew that the disciples could not comprehend the instruction he had given them in answer to their question,
"When shall these things be? and what shall be the sign of thy coming, and of the end of the world?" He knew the
terrible future of the once-chosen people of God; but he knew, also, that his disciples could not then fully understand
his description of the fearful scenes to be enacted at the destruction of Jerusalem. In his answer, the two events--the
destruction of Jerusalem, and the end of the world--were merged into one. It was in mercy to his disciples that Christ
blended these events, leaving them to study out the meaning for themselves.
<RH, December 27, 1898 par. 3>
Christ had made every effort to keep his disciples informed in regard to the truth. He had given them every
opportunity to know the truth. He had invited them to put their confidence in him as the Messiah, and in his mission
and work, but they had not yet a proper understanding of the nature of his kingdom. They were thrilled with distress as
they listened to his lamentation over Jerusalem; but they did not realize the true meaning of his words. Had Christ
opened the future to them as he saw it, they would have been unable to endure the scene. To the last, they looked for a
temporal kingdom, to be established at Jerusalem. Christ's revelation of the scenes to take place at the destruction of
Jerusalem, they associated with his personal coming, when he himself would punish the Jews, but would also free them
from Roman bondage. He had told them definitely that he would come a second time, and they thought that probably
his judgments would fall upon those who had rejected his love. He would then, they thought, lay low every stone in the
temple; for they believed that no earthly power could do this.
<RH, December 27, 1898 par. 4>
But long before Christ's second coming, retribution fell upon the apostate nation, which was still further to show its
hatred against Christ by its treatment of his followers.
<RH, December 27, 1898 par. 5>
From the destruction of Jerusalem, Christ passed on to a much greater event,--the last link in the chain of this earth's
history,--the coming of the Son of God in majesty and glory. "Immediately after the tribulation of those days," he said,
"shall the sun be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of
the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of
the earth mourn, when they shall see the Son of man coming in the clouds of heaven with power and great glory. And
he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds,
from one end of heaven to the other."
<RH, December 27, 1898 par. 6>
Christ gave special directions in regard to this event. "Now learn a parable of the fig-tree," he said; "when his branch
is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things,
know that it is near, even at the doors. Verily I say unto you, This generation [the generation that saw the signs] shall
not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away."
<RH,
December 27, 1898 par. 7>
"But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only." Christ plainly said that
he himself could not make known the day or the hour of his second appearing. Had he been at liberty to make this time
known, what need would there have been for him to exhort his followers to maintain an attitude of earnest
watchfulness, living, working, and waiting as if their time was not their own, but the Lord's; cultivating fidelity, faith,
and love; and purifying the soul through the truth?
<RH, December 27, 1898 par. 8>
Christ told his disciples that the time of his coming was involved in secrecy; yet notwithstanding this, there have been
and will be those who claim to know when this great event will take place. Very earnest they are in trying to map out
the future, which the Lord has placed in a thick cloud; and notwithstanding their failures, they continue their work. But
their reasoning is false, and the Lord has warned them off the ground they occupy; for the coming of the Son of man is
God's mystery. "Secret things belong unto the Lord our God: but those things which are revealed belong unto us and to
our children forever."
<RH, December 27, 1898 par. 9>
"But as the days of Noe were," Christ continued, "so shall also the coming of the Son of man be. For as in the days
that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe
entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of
man be." Christ does not here bring to view a temporal millennium,--a thousand years in which all are to prepare for
eternity. He tells us that as it was in Noah's day, so will it be when the Son of man comes.
<RH, December 27, 1898 par. 10>
How was it in Noah's day?--"God saw that the wickedness of man was great in the earth, and that every imagination
of the thoughts of his heart was only evil continually." Had man co-operated with God, there would have been no Cain-
worshipers. Abel's example of obedience would have been followed. Men might have worked out the will of God. They
might have obeyed his law, and in obedience they would have found salvation. God and the heavenly universe would
have helped them to retain the divine likeness. Longevity would have been preserved; and God would have delighted in
the work of his hands. But the inhabitants of the antediluvian world turned from Jehovah, refusing to do his will. They
followed their unholy imagination and perverted ideas. "God looked upon the earth, and, behold, it was corrupt; for all
flesh had corrupted his way upon the earth. And God said unto Noah, . . . Make thee an ark of gopherwood; rooms shalt
thou make in the ark, and shalt pitch it within and without with pitch. . . . And, behold, I, even I, do bring a flood of
waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and everything that is in the
earth shall die."
<RH, December 27, 1898 par. 11>
Remember the warning, "As the days of Noe were, so shall also the coming of the Son of man be." It was because of
the wickedness of the inhabitants of the old world, that they were destroyed; and today the world is following in the
same way. No flattering signs of millennial glory are to be seen. Human lawmakers open their law-books, and
pronounce sentence against those who do not keep their laws. But those who frame and enforce these laws are
themselves transgressors of God's law, and their transgression is filling the earth with wickedness. Betting, horse-
racing, gambling, dissipation, lustful practises, untamable passions, are fast filling the earth with violence and moral
pollution. Bank failures ruin thousands of families. Widows and orphans are left to starve. Every species of indulgence
prevails. Men have become so infatuated with vice that they will not listen to warnings or appeals.
<RH, December 27, 1898
par. 12>
"Watch therefore: for ye know not what hour your Lord doth come. . . . Who then is a faithful and wise servant,
whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his
lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But
and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow servants,
and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in
an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall
be weeping and gnashing of teeth."
<RH, December 27, 1898 par. 13>
This is the day of the Lord's preparation. He says: "Behold, I come as a thief. Blessed is he that watcheth, and keepeth
his garments, lest he walk naked, and they see his shame." The great work from which the mind should not be diverted,
is the consideration of our safety in the sight of God. The storm is coming, relentless in its fury. Are we prepared to
meet it? Are our feet on the Rock of Ages? Are we one with Christ, as he is one with the Father?
<RH, December 27, 1898
par. 14>
---------------
January 3, 1899 How Oft shall I Forgive My Brother?
-
Mrs. E. G. White.
-
"Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of
heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one
was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded
him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell
down, and worshiped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant
was moved with compassion, and loosed him, and forgave him the debt.
<RH, January 3, 1899 par. 1>
"But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid
hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow servant fell down at his feet,
and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into
prison, till he should pay the debt. So when his fellow servants saw what was done, they were very sorry, and came and
told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant,
I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow
servant, even as I had pity on thee? and his lord was wroth, and delivered him to the tormentors, till he should pay all
that was due unto him. So likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not every
one his brother their trespasses."
<RH, January 3, 1899 par. 2>
This parable is designed to show the spirit of tenderness and compassion which man should manifest for his fellow
man. The pardon of this king represents a pardon that is supernatural,--a divine forgiveness of all sin. Christ is
represented by the king who, moved with compassion, forgave the debt of his servant. Man was under the
condemnation of the broken law. He could not save himself; and for this reason, Christ came to this world, clothed his
divinity with humanity, and gave his life, the Just for the unjust. He desired to give in his own life an example of the
forbearance that man should exercise toward his fellow man.
<RH, January 3, 1899 par. 3>
When the debtor pleaded for delay, with the promise, "Have patience with me, and I will pay thee all," the sentence
was revoked; the whole debt was canceled; and he was soon given an opportunity to pattern after the master who had
forgiven him. Going out, he met a fellow servant who owed him a hundred pence. But he who had been so mercifully
treated dealt with his fellow laborer in an altogether different manner. His debtor made an appeal similar to that which
he himself had made to the king, but without a similar result. He who had so recently been forgiven was not kind, and
tender-hearted, and pitiful. The goodness, mercy, and love shown to him he did not exercise in dealing with his fellow
servant. He heeded not the request to be patient. The goodness shown to him only hardened his heart. The small sum
owed him was all that the ungrateful servant could keep in mind. He demanded all that he considered his due, and
carried into effect the sentence which had been so graciously revoked for him.
<RH, January 3, 1899 par. 4>
The lesson to be learned is that we must have the spirit of true forgiveness, even as Christ forgives the sinner, who
can in no case pay his enormous debt. We are to bear in mind that Christ has paid an infinite price for the souls of men,
and we are to treat them as Christ's purchased possession.
<RH, January 3, 1899 par. 5>
It is not to be thought that this parable teaches indolence. The word of God teaches that if a man will not work,
neither shall he eat. The Lord does not require the hardworking man to support those who are not diligent. There is a
waste of time, a lack of effort, which brings to poverty and want. If these faults are not seen and corrected by those who
indulge them, all that might be done in their behalf is like putting treasure into a basket with holes. But there is an
unavoidable poverty; and we are to manifest tenderness and compassion toward those who are unfortunate.
<RH, January
3, 1899 par. 6>
In the prayer which Christ taught his disciples, he said: "Forgive us our debts, as we forgive our debtors." By this he
did not mean us to understand that in order to be forgiven, we are not to require our just dues from our debtors; but if
through unwise management they have been placed where they can not pay, they are not to be treated harshly,
oppressed, nor placed in prison.
<RH, January 3, 1899 par. 7>
There is no virtue in advocating that theft or fraudulent actions shall go unpunished; but there are matters connected
with the church that are to be kept within its own borders. Personal revenge is not becoming to a child of God. If he is
abused, he is to take it patiently; if defrauded of that which is his just due, he is not to appeal to unbelievers in courts of
justice. Rather, let him suffer loss and wrong. The one wronged may feel injured, and may be tempted to cause
oppression to his fellow man; but if he follows this course, he reveals that he has not the Spirit of Christ.
<RH, January 3,
1899 par. 8>
Christians need not contend for their rights. They stand under the protection of the banner of Christ. They are to
acknowledge the supreme authority of the King of kings and Lord of lords. In matters of difficulty between them and
their brethren, they are not to appeal to Caesar or to Pilate. An account is kept of all these matters; and in his own good
time, Christ will avenge his own elect. God will deal with the one who defrauds his brother and the cause of God.
"Vengeance is mine," he says; "I will repay."
<RH, January 3, 1899 par. 9>
The apostle Paul charges us: "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship
of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same mind, being of one
accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other
better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind
be in you, which was also in Christ Jesus." "Only let your conversation be as it becometh the gospel of Christ: that
whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind
striving together for the faith of the gospel. . . . For unto you it is given in the behalf of Christ, not only to believe on
him, but also to suffer for his sake."
<RH, January 3, 1899 par. 10>
Too often when wrongs have been reproved again and again, and the wrong-doer confesses his fault, the one who has
suffered becomes weary, and thinks he has forgiven quite enough. But the Saviour has given us an example how we
should deal with those who err. "If thy brother trespass against thee," he says, "rebuke him; and if he repent, forgive
him." Do not hold him off as unworthy of your confidence. Consider "thyself, lest thou also be tempted."
<RH, January 3,
1899 par. 11>
The spirit of forgiveness is to be cherished; yet the Lord says, "If thy brother trespass against thee, rebuke him." The
trespass may be against ourselves, or against some other soul whom Christ has purchased with his own blood. These
wrongs are not to be passed by. The Lord has commanded us not to suffer wrong against our brother. It is only right
that indignation be felt against wrong-doing; for by it Christ is dishonored. Sin is to be called by its right name, and is
to be plainly laid out before the wrong-doer. "If thy brother shall trespass against thee," Christ said, "go and tell him his
fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then
take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he
shall neglect to hear them, tell it unto the church: and if he neglect to hear the church, let him be unto thee as a heathen
man and a publican."
<RH, January 3, 1899 par. 12>
In his charge to Timothy, Paul says: "All Scripture is given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto
all good works. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at
his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all
long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts
shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall
be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of
thy ministry." Again he says: "There are many unruly and vain talkers and deceivers. . . . Wherefore rebuke them
sharply, that they may be sound in the faith."
<RH, January 3, 1899 par. 13>
Christ knew the perversity of the hearts of men, even of those who should be brought into church capacity, and he
outlined the course to be pursued. He knew that this, if followed, would close the door to misunderstanding, alienation,
and strife. But these directions have been largely disregarded by the professed people of God, and dissension is the
result.
<RH, January 3, 1899 par. 14>
Christ is the instructor of his people. He would have them sit at his feet as little children, and learn the lessons that are
so essential for them to know. "Verily I say unto you," he said, "except ye be converted, and become as little children,
ye shall not enter into the kingdom of heaven." Strife for superiority is the result of yielding to the temptations of the
enemy. No man should cherish the idea that he must be first; that he must be above his brethren; that his voice must be
the voice in counsel, and in the plans laid. When man places himself where God should be, he is just where Satan is
pleased to have him. And by exalting himself in those who will listen to his suggestions, Satan is carrying forward the
same work that he began in heaven.
<RH, January 3, 1899 par. 15>
It takes time and patience to grow in Christlikeness of character; but it is a very easy matter to accept the attributes of
Satan, and fall into his ways. It is an easy matter to become accusers of the brethren, and to set ourselves up as a
standard of character; and the deception of Satan will be complete unless decided resistance is made against the first
approach of the enemy. Unless God is sought in prayer, unless his converting grace comes to the soul, there will be no
inclination to oppose Satan's wily temptations.
<RH, January 3, 1899 par. 16>
Paul asks, "Is Christ divided?" Have we not one spiritual Head? Christ has been the uniting stone, the chief corner-
stone, in all ages. The patriarchs, the Levitical priesthood, and Christians of today, all have their center in him. He is all
and in all. "The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness
and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope,
and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."
<RH, January 3, 1899 par. 17>
The cross of Christ is the pledge of our fellowship and union. The time must come when the watchmen shall see eye
to eye; when the trumpet shall give a certain sound; when "Ephraim shall not envy Judah, and Judah shall not vex
Ephraim" any more.
<RH, January 3, 1899 par. 18>
---------------
January 10, 1899 A Neglected Duty.
-
Mrs. E. G. White.
-
The charge given to Peter by Christ just before his ascension was, "Feed my lambs," "feed my sheep;" and this
commission has been given to every minister and worker. But the work has been neglected. While something has been
done for the education and religious training of the youth, there is still a great lack. Many more need to be encouraged
and helped. There is not that personal labor given which the case requires. It is not the ministers alone who have
neglected this solemn work of saving the youth; the members of the churches will have to settle with the Master for
their indifference and neglect of duty.
<RH, January 10, 1899 par. 1>
The Lord is not glorified when the children are neglected and passed by. They are to be educated, disciplined, and
patiently instructed. They require more than casual notice, more than a word of encouragement. They need painstaking,
prayerful, careful labor. The heart that is filled with love and sympathy will reach the hearts of the youth who are
apparently careless and hopeless.
<RH, January 10, 1899 par. 2>
We must not be careless in regard to any soul, however unpromising he may appear. We must yoke up with Christ,
and in his name understand his work and do it. "We are laborers together with God," Christ declares; "ye are God's
husbandry, ye are God's building." "Ye are the light of the world." We must gather up the divine rays of light coming
from Christ, and let the heavenly splendor be reflected upon the broad ways and byways of life, to guide the feet of the
wanderers into the path that leads to eternal life.
<RH, January 10, 1899 par. 3>
All can not be helped with the same line of work. God deals with each according to his temperament and character,
and we must cooperate with him. Wisdom is needed in dealing with individual minds. There must be more study, more
earnest prayer for wisdom. Often those whom we pass by with indifference, because we judge them from outward
appearances, are the ones who have in them the best material for workers, and who will repay all the efforts we bestow
upon them. The ways and means used in winning them to Christ will be gratefully used by them in winning others.
<RH, January 10, 1899 par. 4>
The Lord would have the education in our schools such as will advance every pupil in the knowledge of God, and of
Jesus Christ, whom he has sent. A great mistake is made by teachers when they give their students the impression that
in order to reach perfection in literary attainments, they must sip at the impure fountain where customs and traditions
and errors that are hoary with age continue to flow. This is the greatest dishonor that can be done to God. Teachers and
students are to heed the instruction given through the apostle Paul. "All Scripture," he says, "is given by inspiration of
God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may
be perfect, thoroughly furnished unto all good works."
<RH, January 10, 1899 par. 5>
"But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to
honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified,
and meet for the Master's use, and prepared unto every good work. Flee also youthful lusts: but follow righteousness,
faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid,
knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to
teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to
the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken
captive by him at his will."
<RH, January 10, 1899 par. 6>
The true dignity of the youth who makes God his trust will reveal itself. The Holy Spirit will work in him to make of
him a representative of God, to declare the message of God. He may stand as a counselor before kings; for heavenly
intelligences stand by his side. Mark the counsel given by the youthful Joseph to the kings and rulers and so-called
great men of Egypt. He bore the test of character in adversity, and the gold was undimmed in prosperity. He showed the
same sacred regard for God's will when he stood next the throne as when in a prison-cell. Joseph carried his religion
everywhere; this was the secret of his unwavering fidelity.
<RH, January 10, 1899 par. 7>
Daniel in Babylon was given words of wisdom, and reproof, and counsel, by the heavenly intelligences. His life is
given us as a bright example of what man may become, even in this life, if he will make God his strength, and wisely
improve the opportunities and privileges within his reach. Daniel was but a youth when he was carried away captive to
Babylon; but he would not permit any power to turn him aside from the path of duty. He refused to use wine as a
beverage, though it was placed before him at the king's command. He might have argued that under the circumstances,
there was no other course for him than to do what was required. But while Daniel was willing to obey those who had
the rule over him, kings and decrees could not make him swerve from his allegiance to the King of kings. He knew that
by use, wine would become pleasant to him, and would be preferred to water.
<RH, January 10, 1899 par. 8>
A second consideration of these youthful captives was that at the king's table the blessing of the heathen gods was
invoked. The king set apart a portion of his food and wine to be presented to these idols. By this act, according to their
religious instruction, the whole was consecrated to the idols. Daniel and his three brethren deemed it a dishonor to the
God of heaven to eat the food thus consecrated. These four children decided that they could not eat of the king's food,
nor drink of his wine; for to do this would be to implicate them with heathenism, and dishonor the principles of their
religion.
<RH, January 10, 1899 par. 9>
Much was involved in this decision. They were regarded as slaves, though they were particularly favored because of
their apparent intelligence and comeliness of person. But they decided that even any pretense to eat of the king's food,
or to drink of his wine, would be a denial of their religious faith. There was no presumption with these youth, but a firm
love for truth and righteousness. They did not choose to be singular; but they must be, else they would corrupt their
ways in the court of Babylon, and be exposed to every kind of temptation in eating and drinking. The corrupting
influences would remove their safeguard, and they would dishonor God, and ruin their own character.
<RH, January 10,
1899 par. 10>
The education that these four youth had received was not after the order of the worldly schools, but according to the
design of God. The school in which they had been educated was not after the order of the schools that existed before
the flood,-- schools in which nature was worshiped above the God of nature, in which infidel sentiments prevailed, and
the ideas of God were cloudy and obscure. Their education was not after that of Sodom and Gomorrah, to the exclusion
of all true religion. These youth had been brought up in homes where they were taught to fear the Lord. And this early
education was to them the means of their preservation. The lessons learned in their earliest years were the means of
their remaining uncorrupted in the courts of Babylon. The truth was truth to them. Its principles were stamped upon
their hearts. It was understood by them that "with the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation." The first and great commandment, "Thou shalt love the Lord thy God with all thy
heart, and with all thy soul, and with all thy strength, and with all thy mind," was truth to them, and it was obeyed.
<RH,
January 10, 1899 par. 11>
Joseph, Daniel, and the three Hebrew children came forth from their trial like pure gold. If the curtain could have
been rolled back, men would have seen the heavenly universe looking with admiration upon these youth, who, amid
temptation and moral corruption, made God their trust. The Lord saw that these youth would be vessels unto honor;
they would not defile the channels through which he worked: and all heaven rejoiced.
<RH, January 10, 1899 par. 12>
These representative youth are an illustration of the unanswerable question, "Who teacheth like him?" For the youth
of this time who will read the will and purposes of God, these Hebrew youth are a testimony of what all may become
when connected with the living God. Their noble example should bring strength to the tried and tempted, even at the
present day.
<RH, January 10, 1899 par. 13>
Time brings to every human being a responsibility; and the youth are to use the faculties of mind and body in
accomplishing the work that God has given them to do. They are required to use every hour in doing good in the
service of the Master. Every passing day brings us nearer to the time when we shall see him whom our souls love.
Beyond this present is the eternal future. Just now is the time of our test and trial. Now is the seedtime of grace and the
ripening harvest. Time is very precious. Days and weeks and months are filling up the year; and as they pass, we have
one day, one week, one month, less in which to prepare for the future life. Yet thousands are lingering in careless and
heedless indifference, feeling no need of bearing responsibilities, spending their precious time as if it were of no value.
This pleasure, this excursion, they say, will pass away time. This is not the true view of life. Time is a precious talent,
for which they must render an account to God.
<RH, January 10, 1899 par. 14>
God calls for laborers in his vineyard. He wants those who have an education in the word of God, those whose
weapons of warfare are not carnal, "but mighty through God to the pulling down of strongholds; casting down
imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every
thought to the obedience of Christ." With such the great thought will be: Is this God's will? Is it his way? Have I
engaged in a business that will keep me from prayer, from serving God? If so, I must give it up; for in the place of
reflecting light upon the pathway of others, I shall be leading away from God. Is this amusement that I am engaged in
of a character that will strengthen my heart for the faithful service of God? Will it fortify me for trial, and enable me to
discern temptation and the ways of the world? Can I ask God to go with me in this arrangement for my pleasure? If not,
I will not enter into it, however attractive it may be. I am to have an eye single to the glory of God. Nothing is to come
in to make me view things in a perverted light, so that my interest shall be divided, and I shall not, with my whole
heart, glorify God.
<RH, January 10, 1899 par. 15>
Not all the teachers in our schools have honored God. Some are going over the same routine in educational lines as
are those in the schools that have not had the light and knowledge that God has graciously given us for this time. Where
is the gracious acknowledgment coming from the lips of teachers and students? When the Lord has drawn nigh, and
given tokens of his presence and his blessing, some have shown unmistakable signs of annoyance. They could not see
the wisdom of the Lord in interrupting their routine of studies. They saw not nor acknowledged God. The manifestation
of the Holy Spirit among them has been regarded by some as an altogether unnecessary element, and even a hindrance.
That which should have called forth heartfelt gratitude and thanksgiving has been treated almost with scorn. Virtually,
they have said, We do not want God's words or works interwoven with our work of teaching.
<RH, January 10, 1899 par. 16>
The educators of the youth should be Christians. Then they will have a sense of their responsibility as Christians. This
they will maintain under all circumstances and provocations, never displaying passion nor an arbitrary spirit. They will
reveal sound principles, unswerving integrity, and pure sentiments, expressed in pure words. These are the high
thoughts that will draw the youth to the higher education, in which an atmosphere of purity will surround the soul.
<RH,
January 10, 1899 par. 17>
---------------
January 17, 1899 The Great Supper.
-
Mrs. E. G. White.
-
Under the parable of a great supper, Christ shows that many will choose the world above himself, and, as the result,
will lose heaven. He said: "A certain man made a great supper, and bade many: and sent his servant at supper-time to
say to them that were bidden, Come; for all things are now ready."
<RH, January 17, 1899 par. 1>
Long before the feast, the invitations had been given; and when the supper was ready, the servants went to call the
guests. But those bidden did not appreciate the invitation. "They all with one consent began to make excuse. The first
said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And
another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I
have married a wife, and therefore I can not come."
<RH, January 17, 1899 par. 2>
Again the king sent to those who had refused the invitation, giving them every opportunity to reflect, and to accept
the gracious call. "Behold," he said, "my oxen and my fatlings are killed, and all things are ready: come unto the
marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant
took his servants, and entreated them spitefully, and slew them."
<RH, January 17, 1899 par. 3>
When the servant came and showed his lord these things, the master of the house was angry. He turned from those
who had thus insulted the bounty offered them; and invited a class who were not full,--who were not in possession of
houses and lands, but were poor and hungry, and would appreciate the bounties provided, and in return would render to
the master sincere gratitude, unfeigned love and devotion. He said to his servants: "Go out quickly into the streets and
lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servants said, Lord,
it is done as thou hast commanded, and yet there is room."
<RH, January 17, 1899 par. 4>
The command was then given: "Go out into the highways and hedges, and compel them to come in, that my house
may be filled. For I say unto you that none of those men which were bidden shall taste of my supper."
<RH, January 17,
1899 par. 5>
The greatest privilege of the Jewish nation lay in their possession of light concerning the kingdom of God. To them
had been entrusted the oracles of God. When others were in darkness, and knew not God, they were entrusted with a
revelation of God's will. The truth was committed to them in clear lines, to be communicated to others; but instead of
feeling the obligation they were under to God to impart to others all they had received from him, they were filled with
self-complacency. They made the boast that they were the only favored people of God, and were therefore more exalted
than other nations.
<RH, January 17, 1899 par. 6>
The outward sign is of no value with God, if the heart and mind and strength are not devoted to him. If these are used
to exalt and favor self, all claims to superior wisdom will be as nothing in his sight. "Let not the wise man glory in his
wisdom," he says, "neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him
that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness,
judgment, and righteousness, in the earth: for in these things I delight, saith the Lord."
<RH, January 17, 1899 par. 7>
When Christ sent forth his disciples, first twelve, and later seventy, declaring, "The kingdom of heaven is at hand,"
the gospel message was not accepted. Those bidden to the feast would not come. These servants were sent out later to
say: "Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the
marriage." This was the message borne to the Jewish nation after Christ was crucified; but the nation that claimed to be
God's peculiar people rejected the gospel brought to them in the power of the Holy Spirit. Many did this in the most
scornful manner; while others were so exasperated by the offer of salvation--the offer of pardon for rejecting the Lord
of life and glory--that they turned upon the bearers of the message, stoning Stephen, killing James by the sword, and
committing men and women to prison.
<RH, January 17, 1899 par. 8>
Then the third call was made, in the highways and hedges,--a compelling call to the marriage supper of the Lamb:
"Go out into the highways and hedges, and compel them to come in, that my house may be filled."
<RH, January 17, 1899
par. 9>
In the work of the servants in the highways and hedges is represented the call to the Gentiles. The Jews had despised
the message, and cruelly treated the messengers; yet the wedding was furnished with guests. Paul and Barnabas
declared to the Jews: "It was necessary that the word of God should first have been spoken to you: but seeing ye put it
from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord
commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of
the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were
ordained to eternal life believed."
<RH, January 17, 1899 par. 10>
The scene changes. The king comes in to examine the guests; and he sees one who has come to the table without the
wedding garment, which he himself has provided for every guest. He is clothed in his old citizen's dress. Why should
he insult his lord by refusing to wear the dress that has been prepared for him? Addressing the one who has thus
dishonored him, the king says: "Friend, how camest thou in hither not having a wedding garment? And he was
speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer
darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen."
<RH, January 17, 1899 par.
11>
This parable correctly represents the condition of many who profess to believe in Christ. The Lord has sent them an
invitation to the supper that he has prepared for them, at great cost to himself; but worldly interests look to them of
greater importance than the heavenly treasure. They are invited to take part in things of eternal interest; but their farms,
their cattle, and their home interests seem of so much greater importance than obedience to the heavenly invitation, that
they overpower every divine attraction. These earthly things are made the excuse for disobedience to the command,
"Come; for all things are now ready." Those invited to the heavenly feast look at their worldly possessions, and say,
"No, Lord; I can not follow thee; I pray thee have me excused."
<RH, January 17, 1899 par. 12>
The very blessings that God has given to these men, to prove them, to see if they will render unto God "the things that
are God's," they use as an excuse for refusing to obey the claims of truth. They grasp their earthly treasure, and say, "I
must take care of these things; I must not neglect the things of this life; these things are mine." Thus their hearts
become as unimpressible as the beaten highway. They close the door of their hearts to the heavenly message, but throw
it open to the world's burdens and business cares; and Jesus knocks in vain for admittance.
<RH, January 17, 1899 par. 13>
All who have had the light of truth are being tested, as were the Jews. As a people, we have been exalted to the
highest privileges. The Lord has been revealed to us in ever-increasing light. Our privileges are far greater than were
the privileges of the Jews. We have not only the great light committed to ancient Israel, but we have also the increased
evidence of the great salvation brought to us through Christ. That which was type and symbol to the Jews is reality to
us. They had the Old Testament history; we have that and the New Testament also. We have the assurance of a Saviour
who has come,--a Saviour who has been crucified, has risen, and has proclaimed over the rent sepulcher of Joseph, "I
am the resurrection, and the life." In our knowledge of Jesus and his love, the kingdom of God has been placed in the
midst of us. Christ has been proclaimed to us in sermons and chanted to us in songs. The spiritual banquet has been set
before us in rich abundance. We have had presented to us by the messengers of God the richest feast,--the
righteousness of Christ, justification by faith, the exceeding great and precious promises of God in his word, free access
to the Father by Jesus Christ, the comforts of the Holy Spirit, and the well-grounded assurance of eternal life in the
kingdom of God. We ask, What could God do for us that he has not done in preparing the great supper, the heavenly
banquet?
<RH, January 17, 1899 par. 14>
The glory, riches, and honor offered by the Son of God are of infinite value; it is beyond the power of men, or even of
angels, to give any just idea of their worth. If men, plunged in sin and degradation, refuse these heavenly benefits,
refuse a life of obedience, scorn the gracious invitation of mercy, and choose the paltry things of earth, Christ will carry
out the figure used in the parable. Such will not taste of his glory, but the invitation will be extended to another class.
Those who choose to make excuses, and continue in sin and conformity to the world, will be left to their idols. There
will be a day when not one will beg to be excused. When Christ shall come in his glory, and in the glory of the Father,
with all the heavenly angels surrounding him, there will not be one indifferent spectator. Speculations will not then
engross the soul. The miser's piles of gold, which have feasted his eyes, will no longer be attractive. The palaces which
the proud men of earth have erected, and which have been their idols, they will turn from with loathing. No one will
Description:RH6 - Review & Herald Articles (12/20/1898 - 11-12-1901). December 20, 1898 Words of . Through the apostles
