BIBLE SABBATH - Part 04

THE BIBLE SABBATH

Part 04

JAMES WHITE.

Paris, Maine, January, 1851.

THE BIBLE SABBATH:

THE SABBATH SINCE THE REFORMATION.

            "With the commencement of the Reformation a new spirit of religious inquiry was awakened.  Nearly every item of Christian practice was brought under consideration, and not dismissed until either approved or rejected.  Among the subjects for discussion we find the Sabbath early introduced and thoroughly examined.  There were three leading views then maintained by different classes of the Reformers, which deserve particular notice." THE SABBATH SINCE THE REFORMATION, by James White, page 0038 paragraph 1

            "1.  One class of Reformers there was, who, dwelling alone on the sufficiency of faith, and the freeness of the Gospel, trembled at the thought of imposing rules upon men, and seemed to fear the term law.  These declared that the law of the Sabbath was abolished; that Sunday was no Sabbath, only a festival of the church, which had been appointed, and might be altered at her pleasure.  That we may not be thought in error here, as well as to give a fuller understanding of the opinions of that time, we will present the assertions of some of these men." IBID, page 0038 paragraph 2

            "Bishop Cranmar's Catechism, A. D. 1548, says: - "The Jews were commanded in the Old Testament to keep the Sabbath-day, and they observed it every seventh day, called the Sabbath, or Saturday; but we Christian men are not bound to such commandments in Moses' law, and therefore we now keep no more the Sabbath, or Saturday, as the Jews did, but we observe the Sunday and some other days, as the magistrates do judge convenient." IBID, page 0038 paragraph 3

            "William Tindal says, in his answer to More, chap. 25: "We be lords over the Sabbath, and may change it into Monday, or any other day, as we see need.  Or may make every tenth day holy-day, only if we see cause why; we may make two every week, if it were expedient, and one not enough to teach the people.  Neither was there any cause to change it from the Saturday than to put difference between us and the Jew," IBID, page 0038 paragraph 4

                                                            0039

and lest we should become servants to the day after their superstition."

            Bullinger, on Rev.i,10, says: - "Christian churches entertained the Lord's day not upon any commandment from God, but according to their free choice." IBID, page 0039 paragraph 1

            "Melanethon says: - "The Lord's day from the Apostles' age, hath been a solemn day: notwithstanding, we find not the same commanded by any Apostolic law; but it is collected from hence that the observation thereof was free, because Epiphanius and St. Augustine testify that on the fourth and the sixth days of the week church assemblies were held, as well as upon the Lord's day." IBID, page 0039 paragraph 2

            "The Augustan Confession, drawn up by Melancthon, and approved by Luther, says: - "We teach that traditions are not to be condemned which have a religious end, . . . . . . namely, traditions concerning holy-days, the Lord's day, the feast of the nativity, Easter, &c." IBID, page 0039 paragraph 3

            "These passages distinctly do away with the Sabbath, and place the observation of Lord's day on the ground of human authority.  In the books of some early authors who adopted these views, may be found frequent references to a difficulty which drove them to deny the perpetuity of the Sabbath.  Bishop White, in 1635, says: - "If the fourth commandment, concerning the keeping of the seventh day, is moral and perpetual, then it is not such in respect to the first and eighth day; for this precept requireth the observance of that one only day which it specifieth in that commandment."  In speaking of Lord's day, he says: - "Every day of the week and of the year is the Lord's; and the Sunday is no more the Lord's by the law of the fourth commandment, than the Friday; for the Lord's day of that fourth commandment is the Saturday." IBID, page 0039 paragraph 4

            "In each of these quotations it seems to have been felt to be inconsistent to allow the perpetuity of the Sabbath, without keeping the seventh day.  But to come back to this ancient day, and keep it in company with Jews, seemed too great a change.  Hence the abrogation of the institution was asserted, as the easiest way of escaping from the dilemma.  John Milton, speaking of this difficulty, says: - "If we under the Gospel are to regulate the time of our public worship by the prescriptions of the Decalogue, it will surely be far safer to observe the seventh day, according to the express command of God, than on the authority of mere human conjecture, to adopt the first." IBID, page 0039 paragraph 5

            "Another influence which led to the rejection of the Sabbath by these men, was the view of it which was held by the Roman Church.  When the leaders of the Reformation separated from that church, it was claimed that all her festival days, including Sunday, were holier than other days, not only in relation to the use made of them, but to a natural and inherent holiness wherewith they thought them to be invested.  In addition to this, many and hurtful restraints had been imposed upon the consciences of God's people, until these were days of punishment rather than holy pleasure and profit.  Seeing the days perverted from their real design, and made the means of strengthening papal power, it is not surprising that they were discarded together.  Anxious to escape one error, they embraced another equally dangerous."  IBID, page 0039 paragraph 6

 0040

            "2.  But another class of Reformers, (probably somewhat fearful of the consequences of those lax notions to which we have just referred,) considering that the Sabbath was given in Paradise, rehearsed at Sinai, and placed among the precepts of the Decalogue, declared that it must be moral in its nature, and perpetually binding.  But having allowed its perpetuity, and having rested its claims upon the fourth commandment, the way of explaining and enforcing the change of the day, presented an obstacle to the spread of this view.  How this was removed, let their own words answer.  Dr. Bound, in 1595, says, "The fourth commandment is simply and perpetually moral, and not ceremonial in whole or in part."  Richard Byfield, 1630, says, "The fourth commandment is part of the law of nature, and thus part of the image of God, and is no more capable of a ceremony to be in it than God is."  Afterwards he says, "The institution of the Lord's day is clearly in the work of Christ's resurrection; as the institution of the seventh day was in the work of finishing the creation."  "The resurrection applieth and determineth the Sabbath of the fourth commandment to the Lord's day."  Such was the course of reasoning adopted by this class of persons.  Having established the morality and perpetuity of the Sabbath by means of Scripture, and brought the sanctions of the word of God to sustain them, they apply all this to the support of an institution, the existence and time of keeping which is inferred from Christ's resurrection.  It is easy to see what must have been the consequence." IBID, page 0040 paragraph 1

            3.  A third class may be found among the disputants about the Sabbath, who endeavored, by strict adherence to the Scriptures, to escape the difficulties and inconsistencies into which others had been led.  They contended for the early institution of the Sabbath, for its morality and perpetuity as inferred from its being placed in the Decalogue, and for the seventh day of the week," IBID, page 0040 paragraph 2

                                                            0041

as an essential and necessary part of the commandment.  Theophilus Brabourne, in 1628, says: - "1.  The fourth commandment of the Decalogue is a divine precept, simply and entirely moral, containing nothing legally ceremonial, in whole or in part, and therefore the weekly observation thereof ought to be perpetual, and to continue in full force and virtue to the world's end.  2.  The Saturday, or seventh day of the week, ought to be an everlasting holy-day in the Christian Church, and the religious observation of this day obligeth Christians under the Gospel, as it did the Jews before the coming of Christ.  3.  The Sunday, or Lord's day, is an ordinary working day; and it is superstition and will-worship to make the same the Sabbath of the fourth commandment."  These opinions were vindicated by Brabourne, in two volumes, which appeared, one in 1628, and the other in 1632.  They have never been answered to the satisfaction of many candid minds.  It is true, an answer has been attempted.  But this answer, laboring as it did mainly to prove that such doctrine "is repugnant to the public sentence of the Church of England, and to the sentence of divines who lived at the beginning of the Reformation," could not satisfy one who believed the Scriptures to be a sufficient rule of faith and practice.  To these volumes might be added others, which appeared soon after, and to the results of which, living witnesses have testified from that day to this.  It was while the discussion just referred to was yet in progress, that King James, in 1618, published his Book of Sports for Sunday, in which is set forth, that "by the preciseness of some magistrates and ministers in several places in this kingdom, in hindering people from their recreations on the Sunday; the papists in this realm being thereby persuaded that no honest mirth or recreation was tolerable in our religion," wherefore, it pleased his majesty to set out his declaration, "that for his good people's lawful recreation, his pleasure was, that after the end of divine service, they should not be disturbed, letted, or discouraged from any lawful recreation, such as dancing, either men or women, archery for men, leaping, vaulting, or any other such harmless recreations; nor from having of May-games, Whitsun-Ales, or Morrice-dances, and setting up of May-poles, or other sports therewith used; so as the same be had in due and convenient time, without impediment or let of divine service."  This was designed in part, probably, to counteract what was then called the puritan notion, and may be regarded as expressing the opinion of the English Church at that time in regard to the sacredness of the day.  The same was re-published in 1636, by Charles, with how much real effect upon the practices of men it is not easy to determine.

 0042

     "It is evident that a reaction in favor of the institution had already commenced; and the earnestness of Puritanism on this subject, joined to the influence of Sabbatarianism, has affected almost the whole body of the English Church.  Puritanism and Sabbatarianism deserve the credit of having preserved to that country a regard for the day of rest, which raises them infinitely above many other Protestant countries.  Had they taken Scripture ground, the result can hardly be predicted." IBID, page 0042 paragraph 1

       " By what has here been said in regard to the observation of the Sabbath, after the Reformation, it is not to be supposed that there are no traces of it since the Christian era until that time.  It is believed that there have been Christians in every age who have kept holy the seventh day.  During the first three centuries of the Christian Church, the Sabbath seems to have been almost universally kept.  It was kept generally in the Eastern Church for six hundred years.  And from that time onward to the present, frequent traces of Sabbath-keepers may be found, either in the history of individuals, or in the acts of Councils against those who kept it.  These notices extend to the time of the Reformation; and are as frequent as are the references to the first day of the week under the title of Lord's day." IBID, page 0042 paragraph 2    

            "When we enter upon that period of Reform, we find that Sabbath-keepers appear in Germany late in the fifteenth or early in the sixteenth century, according to Ross's Picture of All Religions.  By this we are to understand that their ministers were such as to lead to organization, and attract attention.  A number of these formed a church, and emigrated to America in the early settlement of the country.  There were Sabbath-keepers in Transylvania, among whom was Francis Darinis, the chaplain to the Court of Sigismund, the prince of that kingdom, and afterwards superintendent of all the Transylvanian countries.  In France, also, there were Christians of this class, among whom was M. de la Roque, who wrote in defence of the Sabbath, against Bossuet, the Catholic Bishop of Meaux.  But it is difficult to determine to what extent this day was observed in those countries." IBID, page 0042 paragraph 3

            "In England we find Sabbath-keepers very early.  Dr. Chambers says: "They arose in England in the sixteenth century," from which we understand that they then became a distinct denomination in that kingdom.  They increased considerably in the seventeenth century; and we find that towards the close of that century there were eleven flourishing churches in different parts of the country.  Among those who held this view are some names of distinction.  Theophilus Brabourne was called before the Court of High Commission, in 1632, for having written and published books vindicating the claims of the seventh day.  One Traske was about the same time examined in the Starr Chamber where a long discussion about the subject seems to have been held.  Nearly thirty years after this, John James, preacher to a Sabbath-keeping congregation in the east of London, was executed in a barbarous manner, upon a variety of charges, among which was his keeping of the Sabbath.  Twenty years later still, Francis Bampfield died in Newgate, a martyr to non-conformity - especially as one who could not conform in the matter of the Sabbath.  It is needless to mention other names, or to speak particularly of Edward, Joseph, Dr. Joseph and Dr. Samuel Stennett, John Maulden, Robert Cornthwaite, and others, who have written and suffered in proof of their attachment to this truth." IBID, page 0042 paragraph 4

0043

            "But the Sabbath found great opposition in England, being assailed both from the pulpit and the press, by those who were attached to the established church.  Many men of learning and talent engaged in the discussion on both sides of the question.  It is evident that the opposers of reform felt unable to defend themselves against the strength of talent and Scripture brought against them.  Therefore, as in similar cases, they excited the civil powers to check the progress of the Dissenters by passing the famous Conrenticle Act.  By this law, passed in 1664, it was provided that if any person above sixteen years of age was present at any meeting of worship different from the Church of England, where there were five persons more than the household, for the first offence he should be imprisoned three months, or pay five pounds; for the second, the penalty was doubled; and for the third he should be banished to America, or pay one hundred pounds sterling.  This act was renewed in 1669, which, in addition to the former penalties, made the person preaching liable to pay a fine of twenty pounds; and the same penalty was imposed upon any person suffering a meeting to be held in his house.  Justices of the Peace were empowered to enter such houses, and seize such persons; and they were fined one hundred pounds if they neglected doing so.  These acts were exceedingly harassing to those who observed the Sabbath.  Many of their distinguished ministers were taken from their flocks and confined in prison, some of whom sunk under their sufferings.  These persecutions not only prevented those who kept the Sabbath from assembling, but deterred some who embraced their opinions from uniting with them, and discouraged others from investigating the subject.  At present the Sabbath is not as extensively observed in England as formerly.  But the extent of Sabbath-keeping cannot be determined by the number and magnitude of the churches, either there or in other countries.  For many persons live in the observation of the seventh day and remain members of churches which assemble on the first day; and a still greater number acknowledge its correctness, who conform to the more popular custom of keeping the first day." IBID,  page 0043 paragraph 1

0044

            "At what time the Sabbath became the subject of attention on this side of the Atlantic we cannot definitely say.  The intolerance of the first settlers of New England was unfavorable to the Sabbath.  The poor Christian that may have been banished to this country for its observance could find no refuge among the Pilgrim Fathers.  The laws of Rhode Island were more tolerant, and observers of the Sabbath first made their appearance in Newport, in that State, in 1671.  The cause of the Sabbath has gradually gained strength in this country from that period; but it has found much to oppose its progress, even in Rhode Island.  It was in opposition to the general practice of Christians, on which account an odium was put upon it, and those who have kept the Sabbath have been reproached with Judaizing and classed with Jews.  Besides this, they have been subjected to great inconvenience in their occupations, especially in cities and towns.  In Connecticut the laws were intolerant and oppressive to the Sabbath cause." IBID, page 0044 paragraph 1

            "At no time does there appear to have been in this country any general excitement on this subject.  The friends of Sunday have avoided as far as possible its dissension; so that those who have observed the Sabbath have had but little encouragement as they have supposed, to try to extend their sentiments.  But the propagation of their opinions has not exclusively depended on their efforts.  The common English version of the Bible has been found in many instances a sufficient means of converting men to the Sabbath.  Churches observing and assembling on the Sabbath, have been founded in Rhode Island, Connecticut, New York, New Jersey, Pennsylvania, Virginia, South Carolina, Georgia, and in most of the new States, embracing as is supposed, a population of forty or fifty thousand. - Sabbath Tract No. 4."  IBID, page 0044 paragraph 2

                                                            0045

THE TRUE ISSUE.

            "One of the greatest difficulties which we who observe the seventh day have ever found in the Sabbath controversy, is to make our opponents understand what is the real question at issue.  So long have their thoughts, feelings and habits, been moulded under one particular view of the subject, that it seems almost a miracle if one is found who can disregard all foreign matter, and look at the precise point in debate long enough to come to any certain and intelligent conclusion about it.  But it is evident, that if an opponent is suffered to raise false issues, or to be continually striking off into the discussion of some point which does not affect the final question, we may prolong the controversy ad infinitum." IBID, page 0045 paragraph 1

            "Let us then endeavor to state distinctly what is and what is not, the issue between us and the observers of the first day of the week."  IBID, page 0045 paragraph 2

            "1.  The issue is not whether the first day of the week was observed at a very early period by Christians.  We admit that it was.  We admit that its observance may be traced up to very near the borders of the apostolic age.  What more can a generous, conscientious opponent, who scorns any other aid than what the truth will give, ask?  He knows in his own soul that this is the very utmost that can be produced from any of his histories.  Let him ransack his old musty volumes all the way backward, till he fancies he can almost talk to the "beloved disciple" face to face, and what more can he find?  Verily, nothing."  IBID, page 0045 paragraph 3

            "But when you have got this admission from us, then we have another question to ask.  How - don't dodge the question - HOW was the day observed by the early Christians?  We admit the observance of it; but that is not the issue.  The issue respects the manner of observing it.  You, if you are consistent, will say that the early Christians observed it not only by public worship, but by abstaining from labor.  We, on the other hand, deny that they abstained from labor.  We admit that they held public worship; but - we repeat it - we deny that they abstained from labor.  We deny that they regarded it as a Sabbath, "resting according to the commandment."  Now with the issue thus fairly stated, we put the laboring oar into your hands, and challenge you to prove your position.  Bring proof, if you can, that the early Christians regarded the first day of the week as any thing else than a religious festival; between which and the Sabbath there is a very important difference, the latter requiring abstinence from labor, the former merely requiring public worship in honor of the event commemorated, and allowing the remainder of the day to be spent in labor or amusement."  IBID, page 0045 paragraph 4

0046

.          

"2.  When it is once settled, that in a very early period of the church the first day was observed as a festival; when our opponents have fairly jaded themselves to a "weariness of the flesh," in their "much study" of the old fathers, to find proof of it; though we never called it in question; - then the issue is, whether this festival was ordained by Christ? - whether the New Testament furnishes inspired example of such festival?  Our opponents affirm: we deny.  We maintain that in every passage of the New Testament, where the first day of the week is mentioned, the context furnishes a sufficient reason why it is mentioned, without the least necessity of supposing it to have been a festival season.  No exception can be made to this, unless in regard to 1Cor.xvi,2.  The reason why the Apostle in this place specifies the first, rather than any other day of the week, does not so clearly appear from the context; but the peculiar phraseology employed, "let each one of you lay by him." [himself,] is against the idea of any public meeting: and if no public meeting, of course no festival season.  As every allusion to the first day of the week is sufficiently explained by other circumstances noticed in the context, the inferential proof of its festival character is thereby destroyed.  As for clear, positive proof of it, such as express precept or command, no person of modesty pretends it.  Still less is there any proof of its Sabbatic character."  IBID,  page 0046 paragraph 1

.           "3.  Another point wherein we are necessarily at issue with great numbers of Christians, is whether the institution of the Sabbath is separable from the particular day to be observed.  They affirm; we deny.  We maintain that God's blessing and sanctifying a particular day is the very thing in which the institution consists.  To render this plain matter yet more plain, we invite close attention to the wording of the fourth commandment; premising, however, that the word Sabbath is not translated from a Hebrew word, but is the Hebrew word itself anglicized, just as baptism is an anglicized Greek word.  The proper translation of the word is Rest.  Now let the word Rest be substituted for Sabbath, and how clear it becomes -" IBID, page 0046 paragraph 2

            "Remember the Rest day to keep it holy."  [Surely some particular day is denoted; for it is THE Rest day, not A Rest day.]  Six days shalt thou labor, and do all thy work; but the seventh day is the Rest of the Lord thy God.  [Is it any where historically recorded as a fact that God rested on THE seventh day?"  IBID, page 0046 paragraph 3

                                                            0047

            "It is.  Gen.ii,2.  `On the seventh day God rested from all his work which he had made.'  Who does not see that that day on which God rested, was the last of the seven which constituted the first week of time?]  In it - [in WHAT? why, in the seventh day, the last day of the week; for the pronoun it can have no other antecedent] - thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates.  [WHY must no work be done on that particular day, the seventh or last day of the week?  The reason follows.]  For in six days the Lord made heaven and earth, the sea and all that in them is, and RESTED on the seventh day, [as the record in Gen.ii,2 proves.  See also Heb.iv,4.]  Wherefore the Lord blessed the Rest day and sanctified it."  IBID, page 0047 paragraph 1

            "The conclusion is irresistible, that the Rest day spoken of is the particular day on which God rested from his work, which, as before shown, was the last day of the week.  That very day, and no other, God blessed and sanctified.  The only reason assigned why he sanctified it, is "because that in it he had rested from all his work which God created and made."  Gen.ii,3.  The Rest day, then, which we are required to observe, is "the Rest of the Lord thy God:" which does not mean the rest which the Lord thy God has appointed, though it is true that he has appointed it: nor does it mean a rest which becomes the Lord's by reason of our appropriating it to him: but "the rest of the Lord thy God" means THE REST WHICH THE LORD THY GOD OBSERVED."  IBID, page 0047 paragraph 2

            "Now from all this we think it must be evident, that whoever observes any other Rest day than the seventh day of the week, does not observe the Rest - Sabbath - "of the Lord thy God."  He may, it is true, appropriate it to the Lord his God, and in that sense call it the Lord's; he may ignorantly suppose that Christ in the Gospel has appointed it, and in that sense also call it the Lord's; but it can by no means be called "the Rest of the Lord thy God" in the sense of that expression in the fourth commandment.  Hence, irresistible is our conviction, that he does not obey the commandment.  O brother Christian, why will you persist in maintaining that your Sunday keeping is an act of obedience to the law of the Sabbath? - Sabbath Tract No. 8."  IBID, page 0047 paragraph 3

                                                           

0048

[ TO BE CONTINUED]

EARTHLINESS DEFINED Part 3

EARTHLINESS DEFINED

Part 3 *

"  85:6   Wilt thou not revive us again: that thy people may rejoice in thee? 

  85:7   Show us thy mercy, O LORD, and grant us thy salvation." Psalms 85:6-7

*[On this particular study, a continuation on the series: EARTHLINESS  DEFINED! We shall consider some Review and Herald articles written by the servant of the Lord and messenger for our time - E. G. White. We seek to apply this appealing and seemingly impossible predictions to take place among God's remnant people as we near the end of times.  It is our prayer that these messages will speak to you as it has spoken to me in times past and specially now as we behold the scattered flock of God and may very well wonder how and when shall these may come to pass. May the Lord bless you abundantly as you dig for the treasures fount there in].  M.D.

March 22, 1887 The Church's Great Need.

-

By Mrs. E. G. White.

[ All emphasis supplied]

-

     A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow his blessing upon us, but because we are unprepared to receive it. Our Heavenly Father is more willing to give his Holy Spirit to them that ask him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us his blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God's Holy Spirit, they cannot appreciate the preaching of the word; but when the Spirit's power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God's word, with the manifestation of his Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home will be prepared to exert a healthful influence."  RH, March 22, 1887 par. 1

    " The old standard-bearers knew what it was to wrestle with God in prayer, and to enjoy the out-pouring of his Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? are they converted to God? Are we awake to the work that is going on in the heavenly Sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come."  IBID,  par. 2

    " There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God." IBID,  par. 3

     "We have far more to fear from within than from without. The hindrances to strength and success are far greater from the church itself than from the world. Unbelievers have a right to expect that those who profess to be keeping the commandments of God and the faith of Jesus, will do more than any other class to promote and honor, by their consistent lives, by their godly example and their active influence, the cause which they represent. But how often have the professed advocates of the truth proved the greatest obstacle to its advancement! The unbelief indulged, the doubts expressed, the darkness cherished, encourage the presence of evil angels, and open the way for the accomplishment of Satan's devices."  IBID, par. 4

    " The adversary of souls is not permitted to read the thoughts of men; but he is a keen observer, and he marks the words; he takes account of actions, and skillfully adapts his temptations to meet the cases of those who place themselves in his power. If we would labor to repress sinful thoughts and feelings, giving them no expression in words or actions, Satan would be defeated; for he could not prepare his specious temptations to meet the case. But how often do professed Christians, by their lack of self-control, open the door to the adversary of souls! Divisions, and even bitter dissensions which would disgrace any worldly community, are common in the churches, because there is so little effort to control wrong feelings, and to repress every word that Satan can take advantage of. As soon as an alienation of feeling arises, the matter is spread before Satan for his inspection, and the opportunity given for him to use his serpent-like wisdom and skill in dividing and destroying the church. There is great loss in every dissension. Personal friends of both parties take sides with their respective favorites, and thus the breach is widened. A house divided against itself cannot stand. Criminations and recriminations are engendered and multiplied. Satan and his angels are actively at work to secure a harvest from seed thus sown. Worldlings look on, and jeeringly exclaim, "Behold how these Christians hate one another! If this is religion, we do not want it." And they look upon themselves and their irreligious characters with great satisfaction. Thus they are confirmed in their impenitence, and Satan exults at his success." IBID,  par. 5

    " The great deceiver has prepared his wiles for every soul that is not braced for trial and guarded by constant prayer and living faith. As ministers, as Christians, we must work to take the stumbling-blocks out of the way. We must remove every obstacle. Let us confess and forsake every sin, that the way of the Lord may be prepared, that he may come into our assemblies and impart his rich grace. The world, the flesh, and the Devil must be overcome. We cannot prepare the way by gaining the friendship of the world, which is enmity with God; but by his help we can break its seductive influence upon ourselves and upon others. We cannot individually or as a body secure ourselves from the constant temptations of a relentless and determined foe; but in the strength of Jesus we can resist them. From every member of the church a steady light may shine forth before the world, so that they shall not be led to inquire, What do these people more than others? There can be and must be a withdrawal from conformity to the world, a shunning of all appearance of evil, so that no occasion shall be given for gainsayers. We cannot escape reproach; it will come; but we should be very careful that we are not reproached for our own sins or follies, but for Christ's sake."  IBID, par. 6

     There is nothing that Satan fears so much as that the people of God shall clear the way by removing every hindrance, so that the Lord can pour out his Spirit upon a languishing church and an impenitent congregation. If Satan had his way, there would never be another awakening, great or small, to the end of time. But we are not ignorant of his devices. It is possible to resist his power. When the way is prepared for the Spirit of God, the blessing will come. Satan can no more hinder a shower of blessing from descending upon God's people than he can close the windows of heaven that rain cannot come upon the earth. Wicked men and devils cannot hinder the work of God, or shut out his presence from the assemblies of his people, if they will, with subdued, contrite hearts, confess and put away their sins, and in faith claim his promises. Every temptation, every opposing influence, whether open or secret, may be successfully resisted, "not by might, nor by power, but by my Spirit, saith the Lord of hosts."  IBID, par. 7

     "We are in the great day of atonement, when our sins are, by confession and repentance, to go beforehand to Judgment. God does not now accept a tame, spiritless testimony from his ministers. Such a testimony would not be present truth. The message for this time must be meat in due season to feed the church of God. But Satan has been seeking gradually to rob this message of its power, that the people may not be prepared to stand in the day of the Lord."  IBID,  par. 8

     In 1844 our great High Priest entered the most holy place of the heavenly Sanctuary, to begin the work of the investigative Judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the Sanctuary above is pleading in behalf of his people, and the final, irrevocable decision is to be pronounced upon every case? "  IBID,  par. 9

     What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world's history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls' salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out."  IBID,  par. 10

     "We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?"  IBID,  par. 11

     Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins." The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers."  IBID, par. 12

    " The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; every one has a part to act, and we cannot neglect this work except at the peril of our souls." IBID, par. 13

     O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. "Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour."  RH, March 22, 1887 par. 14 by E. G. White

February 25, 1902 The Need of a Revival and a Reformation.

-

Mrs. E. G. White. 

[all emphasis supplied]

-

     "Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent."  RH, February 25, 1902 par. 1

     I am instructed to say that these words are applicable to Seventh-day Adventist churches in their present condition. The love of God has been lost, and this means the absence of love for one another. Self, self, self, is cherished, and is striving for the supremacy. How long is this to continue? Unless there is a reconversion, there will soon be such a lack of godliness that the Church will be represented by the barren fig tree. Great light has been given to her. She has had abundant opportunity for bearing much fruit. But selfishness has come in, and God says, "I will remove thy candlestick out of his place, except thou repent."  par. 2

    " Jesus looked upon the pretentious, fruitless fig tree, and with mournful reluctance pronounced the words of doom. And under the curse of an offended God, the fig tree withered away. God help His people to make an application of this lesson while there is still time."  par. 3

     "Just before His ascension, Christ said to His disciples, "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." God's people today are not fulfilling this commission as they should. Selfishness prevents them from receiving these words in their solemn significance."  par. 4

    " In many hearts there seems to be scarcely a breath of spiritual life. This makes me very sad. I fear that aggressive warfare against the world, the flesh, and the devil has not been maintained. Shall we cheer on, by a half-dead Christianity, the selfish, covetous spirit of the world, sharing its ungodliness and smiling on its falsehood?--Nay! By the grace of God let us be steadfast to the principles of truth, holding firm to the end the beginning of our confidence. We are to be "not slothful in business; fervent in spirit; serving the Lord." One is our Master, even Christ. To Him we are to look. From Him we are to receive our wisdom. By His grace we are to preserve our integrity, standing before God in meekness and contrition, and representing Him to the world."  par. 5

     "Sermons have been in great demand in our churches. The members have depended upon pulpit declamations instead of on the Holy Spirit. Uncalled for and unused, the spiritual gifts bestowed on them have dwindled into feebleness. If the ministers would go forth into new fields, the members would be obliged to bear responsibilities, and by use their capabilities would increase."   par. 6

     "God brings against ministers and people the heavy charge of spiritual feebleness, saying, "I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see." God calls for a spiritual revival and a spiritual reformation. Unless this takes place, those who are lukewarm will continue to grow more abhorrent to the Lord, until He will refuse to acknowledge them as His children.   par. 7

     "A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend." IBID, par. 8

     "Ye are not your own; for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Christ gave His life for a fallen race, leaving us an example that we should follow in His steps. To him who does this will be spoken the words of approval, "Well done, good and faithful servant; . . . enter thou into the joy of thy Lord."  IBID, par. 9

     "The word of the Lord never represses activity. It increases man's usefulness by guiding his activities in the right direction. The Lord does not leave man without an object of pursuit. He places before him an immortal inheritance, and gives him ennobling truth, that he may advance in a safe and sure path, in pursuit of that which is worth the consecration of his highest capabilities,--a crown of everlasting life."  IBID, par. 10

     "Man will increase in power as he follows on to know the Lord. As he endeavors to reach the highest standard, the Bible is as a light to guide his footsteps homeward. In that word he finds that he is a joint heir with Christ to an eternal treasure. The Guidebook points him to the unsearchable riches of heaven. By following on to know the Lord, he is securing never-ending happiness. Day by day the peace of God is his reward, and by faith he sees a home of everlasting sunshine, free from all sorrow and disappointment. God directs his footsteps, and keeps him from falling." IBID, par. 11

     God loves His Church. * There are tares mingled with the wheat, but the Lord knows His own. "Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before His angels. He that hath an ear, let him hear what the Spirit saith unto the churches."  IBID, par. 12

     "Shall not the counsel of Christ have an effect on the churches? Why halt, ye who know the truth, between two opinions? "If the Lord be God, follow Him: but if Baal, then follow him." Christ's followers have no right to stand on the ground of neutrality. There is more hope of an open enemy than of one who is neutral."  IBID, par. 13

     "Let the Church respond to the words of the prophet, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee." IBID,  par. 14

     God's people have lost their first love. They must now repent and make steady advancement in the path of holiness. God's purposes reach to every phase of life. They are immutable, eternal; and at the time appointed they will be executed. For a time it may seem that Satan has all the power in his hands; but our trust is in God. When we draw near to Him, He will draw near to us, and will work with mighty power to accomplish His  gracious purposes. " IBID,  par. 15

     God rebukes His people for their sins, that He may humble them, and lead them to seek His face. As they reform, and His love revives in their hearts, His loving answers will come to their requests. He will strengthen them in reformatory action, lifting up for them a standard against the enemy. His rich blessing will rest upon them, and in bright rays they will reflect the light of heaven. Then a multitude not of their faith, seeing that God is with His people, will unite with them in serving the Redeemer. "

                                                                -

  E. G. White - RH, February 25, 1902 par. 16

Final thoughts: The work of preparing  for the coming of the Lord involves a work of purification - heart searching, repentance, genuine conversion, humbling of spirits and disconnection from the ways of the world and worldliness. All pride of opinion and pride of live must be given up.

The time has come for a true revival and a thorough reformation. Are we going to be among the redeemed? Some of you to include my self, may in the work of the Lord or have relatives that are in full time ministerial work yet, not even their own eternal destine is guaranteed!  *Church is not a private club you joined and now you are automatically entitled to heaven! Salvation is an individual matter and none will be granted an entrance through those pearly gates on the merits of another.  "Seek ye the LORD while he may be found, call ye upon him while he is near:  Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon."  Isaiah 55:6,7  Shall we meet beyond the river?  The End.