August 30, 1898

“Editorial” The Advent Review and Sabbath Herald 75, 35, p. 556.

AFTER the apostles had said to the multitude of the disciples that it was not reason that they should leave the word of God and attend to “business” affairs; and after the seven were chosen, among whom was Stephen, and were set over the “business,” not only did the word of God greatly increase under the ministry of the apostles, but the power of God was greatly magnified in the work of the business men who were chosen.ARSH August 30, 1898, page 556.1

For Stephen, “a man full of faith and of the Holy Ghost,” preached Christ to the council; and in resisting his words they “resisted the Holy Ghost.” “But he being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.” Acts 7.ARSH August 30, 1898, page 556.2

Then Philip, one of these seven, preached with great power in Samaria; and Peter and John went over and joined him: and the apostles laid “their hands on them, and they received the Holy Ghost.”ARSH August 30, 1898, page 556.3

Then “the angel of the Lord” sent Philip down to the road that leads from Jerusalem to Gaza; and when he arrived at that road, he saw a chariot passing, in which was a man of Ethiopia; and “the Spirit said unto Philip, Go near, and join thyself to this chariot.” Philip did so, preached unto him Jesus, and baptized him; “and when they were come up out of the water, the Spirit of the Lord caught away Philip.” Acts 8.ARSH August 30, 1898, page 556.4

And Saul, “breathing out threatenings and slaughter against the disciples of the Lord,” near Damascus was overtaken by the Lord,” and was led blind into Damascus, where Ananias was sent to him to say, “Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.” “Then had the churches rest,” “and were edified, walking in the fear of the Lord, and in the comfort of the Holy Ghost.” Acts 9.ARSH August 30, 1898, page 556.5

Then the Lord had Cornelius send for Peter, who came to him and preached Christ; and while Peter was speaking, “the Holy Ghost fell on all them which heard the word.” Acts 10.ARSH August 30, 1898, page 556.6

The gospel spread to Antioch “unto the Grecians,” which, when it came to the ears of the church in Jerusalem, “they sent forth Barnabas, that he should go as far as Antioch.” “For he was a good man, and full of the Holy Ghost and of faith; and much people was added unto the Lord.” Acts 11.ARSH August 30, 1898, page 556.7

In the church that was at Antioch there were “certain prophets and teachers;” and “as they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, they laid their hands on them, and they sent them away. So they, being sent forth by the Holy Ghost, departed.” “And Saul (who also is called Paul), filled with the Holy Ghost, ... said,” etc. “And the disciples were filled with you, and with the Holy Ghost.” Acts 13.ARSH August 30, 1898, page 556.8

In the council of the apostles and elders that was held at Jerusalem, the conclusive proof that God would have the gospel preached to the Gentiles was the he was “giving them the Holy Ghost,” even as to the apostles and elders from the Jews. And when the conclusion of the council was formulated, it read: “It seemed good to the Holy Ghost, and to us.” Acts 15.ARSH August 30, 1898, page 556.9

When Paul had gone “through Syria and Cilicia, confirming the churches,” and had come to Derbe and Lystra, and “had gone throughout Phrygia and the region of Galatia,” he was “forbidden of the Holy Ghost to preach the word in Asia.” And “after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.” Then, passing by Mysia, Paul came to Troas. And now, being at the sea, as far as he could go forward by land, and forbidden by the Holy Ghost to preach the word anywhere in the region behind him, there the Spirit opened the way before him. “A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.” Acts 16.ARSH August 30, 1898, page 556.10

When Paul came to Ephesus, and there found certain disciples, the first question that he asked them—the first thing he said to them after the customary greeting—was, “Have ye received the Holy Ghost since ye believed?” Acts 19:2. They had not heard of the Holy Ghost, knowing only John’s baptism. Paul explained that there was something beyond John’s baptism,—that the object of John’s baptism had come in the Lord Jesus, who had ascended again to heaven, and had sent the Holy Ghost to baptize all believers in Jesus, buried and risen from the dead. And “when they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them.”ARSH August 30, 1898, page 556.11

Thus in the time of the early rain, the first inquiry of disciples was, “Have ye received the Holy Ghost?” and the first work of the visiting minister was to see that they had received the Holy Ghost. We are “in the time of the latter rain,” which is to be more abundant than was the former. How much more abundantly, then, is it now the proper inquiry of disciples everywhere, first of all, “Have ye received the Holy Ghost since ye believed?” and the first thing of all in the work of the ministry to see that they have received the Holy Ghost. These things were all written for us. Have you received the Holy Ghost since you believed?ARSH August 30, 1898, page 556.12

“Ask, and it shall be given you.” “Receive ye the Holy Ghost.” Recognize the Holy Spirit.ARSH August 30, 1898, page 556.13

“Passing Events. A Quiet Revolution” The Advent Review and Sabbath Herald 75, 35, pp. 556, 557.

AT Saratoga, N.Y., last week, there was held a great convention discuss matters of national interests, particularly what would be the best thing for the United States to do with respect to Porto Rico, Cuba, and the Philippine Islands.ARSH August 30, 1898, page 556.1

Upon this particular question the chief interest was centered in the speeches of Carl Schurz, of New York, and Judge Grosscup, of Chicago. Mr. Schurz insisted that according to the Declaration of Independence, the life principle of the government of the United States, this nation could not rule subject peoples; that as “governments derive their just powers from the consent of the governed,” for the United States to undertake to govern the people of these places, without their consent, or against their expressed wish, would be to repudiate the fundamental principle of the government of the United States; and this nation would therefore ceased to be a free republic. He argued that for the United States to treat these people in any other way than as “created equal,” and as “endowed by their Creator with” the inalienable rights of life, liberty, and the pursuit of happiness, would be to renounce the living principle of American Republicanism; and that by pursuing such a course, the American Republic would fail and cease to be such.ARSH August 30, 1898, page 556.2

Judge Grosscup did not attempt any direct answer to these points; but he dwelt on what the nation should do,—how she should not only retain the power over the whole Philippine group, but should even extend it into China,—and all for wealth and glory: principle was not considered.ARSH August 30, 1898, page 556.3

And the report of the convention, while admitting that Mr. Schurz had the force of the argument, makes it plain that the weight of sentiment was with Judge Grosscup.ARSH August 30, 1898, page 556.4

This occurrence is only an illustration of the situation all over the country. And by this is perfectly plain that there is a great and most dangerous revolution going on before the very eyes of the American people; and they are even helping it on, while they do not discerned it.ARSH August 30, 1898, page 556.5

Under the false impression that revolutions can be accomplished only by violence invisible upheaval, the American people are even now passing through a revolution, and are in danger of finding themselves in the clutches of a new and strange power before they realize that any such thing is going on at all.ARSH August 30, 1898, page 556.6

We have already shown the course of the Roman Republic, and how the American Republic is going over the same ground precisely. And just now it should not be forgotten by any member of the American Republic, that the Roman Republic passed through the despotism of two triumvirates, the second far worse than the first, each ending in the despotism of one man, and then passed into the “furious and crushing despotism” of the Roman monarchy, all in the name of the republic. All this occurred inside of forty years, before the eyes of all the people, while they were pleasing themselves with the fancy and the name that they were still a republic.ARSH August 30, 1898, page 556.7

Even when Augustus had become emperor, this fiction was played by him before the eyes of the people; and the people were pleased with it. For, as Gibbon most pointedly remarks: “Augustus was sensible that mankind is governed by names; nor was he deceived in his expectation that the senate and people would submit to slavery, provided they were respectfully assured that they still enjoyed their ancient freedom.” Upon this safe assumption, he accordingly deceived “the people by an image of civil liberty, and the armies by an image of civil government.” He was eminently successful, and both people and armies congratulated themselves upon the greatness, and the new and wonderful career, of the Roman Republic!ARSH August 30, 1898, page 556.8

With these facts in mind, the following extract from the speech of ex-Attorney-general Harmon, to the Ohio Bar Association at Putin-Bay, Ohio, July 12, are intensely suggestive to citizens of the American Republic:—ARSH August 30, 1898, page 557.1

Mere expansion is not growth; it is only swelling. We may push across the seas, but we can not grow there. Elephantiasis is not an unknown form of national malady, and has always proved fatal. There are still chapters of English history to be written.ARSH August 30, 1898, page 557.2

We should have to change both the name and the nature of our nation to admit any State out of America, especially if it be populated by alien races. Few, if any, are now bold enough to advocate this. To get dominion over strange peoples for the mere purpose of governing them, not admitting into permanency for that purpose a power meant to be temporary and occasional only, and for that reason left unrestricted, is rightly called an “imperial policy.” It would belie and discredit the Declaration of Independence, and convict us of hypocrisy. We can not, under our system, govern us. The reaction would be swift and sure. We should see what Patrick Henry meant when he said, in his famous resolutions of 1765, that such government of the colonies by Great Britain “has a manifest tendency to destroy British as well as American freedom.”ARSH August 30, 1898, page 557.3

An imperial policy will as surely some day lead to an emperor. He may assume some softer name if our sensitiveness survive, as is often the case. But an imperial policy and a republic make a contradiction in terms. The policy must go, or the emperor in some new form must come.ARSH August 30, 1898, page 557.4

It is not pleasant to play Cassandra. It is easier to join in the shouting and the dancing of those who seem to think the past is dead and the future assured. But one’s duty to his countrymen is to give warning of evil when he believes he detects its approach.ARSH August 30, 1898, page 557.5

“Editorial Note” The Advent Review and Sabbath Herald 75, 35, p. 557.

THE Episcopal Recorder of August 11 has the following to say in regard to the progress of ritualism in England at the present time:—ARSH August 30, 1898, page 557.1

Churchmen in Liverpool have at last become thoroughly roused against the extreme ritualism so openly practised in some churches in the city. A densely packed meeting was held in St. George’s Hall last Friday to protest against ritualism. Thousands of churchmen enthusiastically greeted every sentence against the “lawlessness” in the church, and it is quite evident that the matter has reached an acute stage, which will demand that the bishop shall do something. So strong has the feeling become that the service at St. Catherine’s church last Sunday had to be held with closed doors, and the curate was much hustled in making his way to the church through a dense crowd. It is to be hoped that the Evangelicals will keep within the law, and so not only add strength to the “cause,” but to every good work.ARSH August 30, 1898, page 557.2

It is strange that the churchmen can not see that it is better to teach the people the truth of God’s word than to appeal to their feelings to suppress the inroads of Romanism.ARSH August 30, 1898, page 557.3

“‘When’s’ and ‘Why’s’” The Advent Review and Sabbath Herald 75, 35, p. 557.

WHEN during the first century of the Christian era, the first day of the week was not observed as the Sabbath, WHY should anybody so observe it at any time afterward?ARSH August 30, 1898, page 557.1

The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intention of the apostles to establish a divine command in this respect,—far from them, and far from the early apostolic church, to transfer the law of the Sabbath to Sunday. Perhaps at the end of the second century a false application of this kind had begun to take place; for men appear by that time to have considered laboring on Sunday as a sin.—Neander’s “Church History,” translated by J. H. Rose.ARSH August 30, 1898, page 557.2

WHEN there is no Scriptural nor historical evidence that the apostolic church observed the first day of the week as the Sabbath, WHY should the followers of Christ in the nineteenth century continue to observe it?ARSH August 30, 1898, page 557.3

It was Constantine the Great who first made a law for the proper observance of Sunday; and who, according to Eusebius, appointed it should be regularly celebrated throughout the Roman Empire. Before him, and even in his time, they observed the Jewish Sabbath, as well as Sunday, both to satisfy the law of Moses and to imitate the apostles, who used to meet together on the first day. By Constantine’s law, promulgated in 321, it was decreed that for the future the Sunday should be kept as a day of rest in all cities and towns; but he allowed the country people to follow their work.—“Encyclopedia Britannica,” art. “Sunday,” second edition, 1842.ARSH August 30, 1898, page 557.4

WHEN testimony so strong, from authority so reliable, can be produced to show that, prior to A.D. 321, Sunday was not regarded as a sacred day by the early Christians, WHY should Christians of to-day accept it as the Sabbath, or Lord’s day?ARSH August 30, 1898, page 557.5

WHY should we regard a “festival,” which can claim nothing higher than a human origin, in the place of one of God’s commands, WHEN that command is given just as plainly as any of the other nine precepts?ARSH August 30, 1898, page 557.6

WHEN the Methodist Discipline plainly says, “No Christian whatever is free from the obedience of the commandments which are called moral;” and WHEN the Baptist Manual says, “We believe that the law of God is the eternal and unchangeable rule of his moral government;” and WHEN the Presbyterian Confession of Faith declares, “The moral law doth forever bind all, as well justified persons as others, to the obedience thereof.... Neither doth Christ in the gospel in any way dissolve, but much strengthen, this obligation,“—WHY should the members of all these denominations disregard the fourth commandment, by working on the seventh day of the week, and keeping another day, that is only of “human origin”? WHY should they do as they do, WHEN their adopted articles of faith require them to observe every precept of the ten commandments?ARSH August 30, 1898, page 557.7

Buck’s “Theological Dictionary,” a Methodist work, says:—ARSH August 30, 1898, page 557.8

“Sabbath” in the Hebrew language signifies “rest,” and is the seventh day of the week; ... and it must be confessed that there is no law in the New Testament concerning the first day.ARSH August 30, 1898, page 557.9

The Watchman, a Baptist paper, says, in reply to a correspondent:—ARSH August 30, 1898, page 557.10

The Scripture nowhere calls the first day of the week the Sabbath.... There is no Scriptural authority for so doing, nor, of course, any Scriptural obligation.ARSH August 30, 1898, page 557.11

Dwight’s “Theology,” Vol. IV, page 401, says:—ARSH August 30, 1898, page 557.12

The Christian Sabbath [Sunday] is not in the Scripture, and was not by the primitive church called the Sabbath.ARSH August 30, 1898, page 557.13

Rev. George Hodges, who preaches in one of the largest churches in Pittsburg, Pa., writing for the Pittsburg, Dispatch, says:—ARSH August 30, 1898, page 557.14

The seventh day, the commandment says, is the Sabbath of the Lord thy God. No kind of arithmetic, no kind of almanac, can make seven equal to one, nor the seventh mean the first, nor Saturday mean Sunday.... The fact is that we are all Sabbath-breakers, every one of us.ARSH August 30, 1898, page 557.15

WHEN leading men of the strongest and oldest denominations since the Reformation, plainly tell us that they do not pretend to give any Scripture for observing Sunday as the Sabbath, WHY do they and their followers insist on keeping a counterfeit Sabbath? WHY do they not accept God’s word, instead of acknowledging that “we are all Sabbath-breakers, every one of us,” and continuing to disobey?ARSH August 30, 1898, page 557.16

It must be admitted that WHEN Sunday is proved to be of only human origin, all those who willingly accept that day instead of the day God and Christ blessed and sanctified, do, in that, accept and hold human authority as being greater than the authority of the Creator and Redeemer.ARSH August 30, 1898, page 557.17

There is a church that claims to have the authority to change what the Lord has said, and that offers as evidence of that authority the fact that she has changed the Sabbath from the seventh day to the first day of the week. WHEN you read what that church says about the change of the Sabbath, please tell us WHY you will not obey God rather than man.ARSH August 30, 1898, page 557.18

The following letter was written to Mr. John R. Ashley, of Rock Hall, Md.:—ARSH August 30, 1898, page 557.19

CARDINAL’S RESIDENCE, BALTIMORE, MD.,ARSH August 30, 1898, page 557.20

Feb. 25, 1892.ARSH August 30, 1898, page 557.21

JOHN R. ASHLEY, ESQ.—Dear Sir: In answer to your question, directed by the cardinal to reply to your letter, I will say:—ARSH August 30, 1898, page 557.22

1. Who changed the Sabbath?ARSH August 30, 1898, page 557.23

Answer—The holy Catholic Church.ARSH August 30, 1898, page 557.24

2. Are Protestants following the Bible or the holy Catholic Church in keeping Sunday?ARSH August 30, 1898, page 557.25

Ans.—The Protestants are following the custom introduced by the Holy Catholic Church.ARSH August 30, 1898, page 557.26

3. The Protestants do contradict themselves by keeping Sunday, and at the same time to profess to be guided by the Bible only.ARSH August 30, 1898, page 557.27

I am faithfully yours,ARSH August 30, 1898, page 557.28

C. F. THOMAS, Chancellor.ARSH August 30, 1898, page 557.29

The following letter from Cardinal Gibbons to Elder E. E. Franke shows the authority claimed by the Roman Catholic Church, which that church bases on the power she had to change the Sabbath:—ARSH August 30, 1898, page 557.30

CARDINAL’S RESIDENCE, 408 N. CHARLES ST.ARSH August 30, 1898, page 557.31

BALTIMORE, MD., Oct. 3, 1889.ARSH August 30, 1898, page 557.32

DEAR MR. FRANKE: At the request of His Eminence, the cardinal, I write to assure you that you are correct in your assertion that Protestants, in observing the Sunday, are following, not the Bible, which they take as their only rule of action, but the tradition of the church. I defy them to point out to me the word “Sunday” in the Bible; if it is not to be found there,—and it can not be,—then it is not the Bible which they follow in this particular instance, but tradition; and in this they flatly contradict themselves.ARSH August 30, 1898, page 557.33

The Catholic Church changed the day of rest from the last to the first day of the week, because the most memorable of Christ’s works were accomplished on Sunday. It is needless for me to enter into any elaborate proof of the matter. They can not prove their point from Scripture; therefore, if sincere, they must acknowledge that they draw their observance of the Sunday from tradition, and are therefore weekly contradicting themselves.ARSH August 30, 1898, page 557.34

Yours very sincerely,ARSH August 30, 1898, page 558.1

W. A. REARDON.ARSH August 30, 1898, page 558.2

Reader, are you a Protestant? WHEN the Catholic Church tells you that you contradict yourself by keeping Sunday, while at the same time you profess to be guided by the Bible only. WHY do you not arise and show chapter and verse for your practise? WHEN you can not find the Scripture for your practise, WHY do you not change your practise, and act in harmony with the Bible.ARSH August 30, 1898, page 558.3

Are you a Baptist? Then WHY do you hold that immersion is the only Scriptural baptism, WHEN you observe Sunday to commemorate the resurrection of Jesus Christ, which event should be commemorated in Bible baptism? WHEN there is just as much Scriptural authority for accepting sprinkling for baptism as for accepting Sunday for the Sabbath, WHY do you reject one error of the apostasy and not reject another?ARSH August 30, 1898, page 558.4

Whoever you are, and to whatever denomination you belong, WHY do you accept the teachings of men in the place of the Scriptures of truth, WHEN God has said, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them”?ARSH August 30, 1898, page 558.5

WHEN God says, “The seventh day is the Sabbath of the Lord thy God,” WHY do you not keep it?ARSH August 30, 1898, page 558.6

WHEN men tell you that one day is just as acceptable as another, WHY not choose the day the Lord has said is the Sabbath, even though all men may scoff at you? WHY?ARSH August 30, 1898, page 558.7

“Meditation” The Advent Review and Sabbath Herald 75, 35, p. 558.

“MEDITATING on wickedness is one way of falling in love with it.” And the only way not to meditate on wickedness is to have the mind filled with that which is good, with thoughts of righteousness. The Scripture says of the man who walks in the path of truth, “In his law doth he meditate day and night.” “Thou wilt keep him in perfect peace, whose mind is stayed on thee.”ARSH August 30, 1898, page 558.1

“Editorial Notes” The Advent Review and Sabbath Herald 75, 35, p. 558.

THE following from the Baptist Standard expresses a truth worthy of wide circulation:—ARSH August 30, 1898, page 558.1

The Scriptures abound in injunctions to worship God. We are nowhere commanded to worship a pastor. Many of our people forget this, and if the pastor happens to be absent for a Sunday or two, they lose their hold on religion, and take a vacation. Let the church and the world learn that you do not go to the house of God to worship the pastor, but that your mission is the far higher one of worshiping God. a real Christian can worship God, even if the sermon is poor.ARSH August 30, 1898, page 558.2

We wish to emphasize the last sentence. The way to get a good sermon from a poor preacher is not to pick up a book or paper, and begin to read; neither is it to pull out your watch, and before him slowly open it and mark the time. The good sermons do not come form man. They are the words of the Lord, through poor human lips, to a people that need a message. Instead of looking disappointed when an inexperienced preacher is standing in the pulpit, begin to pray that the Lord will raise the man above himself, and give the bread of life to his hearers. Then you will have a good sermon.ARSH August 30, 1898, page 558.3

“Why He Failed” The Advent Review and Sabbath Herald 75, 35, p. 558.

MANY persons who go out as workers for the Lord fail, and wonder why they are not successful. Men who have the ability to present excellent thoughts, women who are earnest and want to save souls, find their efforts crowned with but little success. And why?ARSH August 30, 1898, page 558.1

The following paragraph from the Sabbath Recorder so fully answers the question that we give it:—ARSH August 30, 1898, page 558.2

It is said that a minister who could not get a church implored Dr. Parker, of London, to explain the reason. The doctor told him to stand up in the corner of his study, and preach his best sermon. At the end of the performance, Dr. Parker said: “I can tell you why you can not get a church. For the last half-hour you have not been trying to get something into my mind, but something off yours.” Not a few cases wherein sermons “fall flat” are to be explained on the same grounds. The man who preaches only for the sake of telling his opinions, is a failure. On the other hand, he who has a message for men, and who is determined that they shall be moved to thought and action by his message, will not lack hearers. Talking, even noisily, about something, is not preaching.ARSH August 30, 1898, page 558.3

“The Past Life” The Advent Review and Sabbath Herald 75, 35, pp. 558, 559.

WHEN men and women rise to some height of greatness, and become popular, their past acts of goodness are hunted up and magnified before the world. Even little incidents, which otherwise would be unnoticed, are brought forward as evidences of their inherent goodness.ARSH August 30, 1898, page 558.1

On the other hand, when a man or a woman is so unfortunate as to fall, according to the standard of society, every little thing that has occurred in the life, which would otherwise be forgotten, is caught up to be used as stones and mud wherewith to pelt the unfortunate one. Surmisings and questionings furnish many of these incidents; and they are placed in the hands of those who are ready to use them to drive the poor sinner down to destruction.ARSH August 30, 1898, page 558.2

If Jesus now walked among men in the flesh, as he did less than two thousand years ago, he would say to-day, as he said then, “He that is without sin among you, let him first cast a stone.” The apostle says, “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” When a man is down, don’t crush him by saying, “I expected as much, from what I knew of his past conduct.” Rather, forget the past, and help the wounded, fallen soul up into the light.ARSH August 30, 1898, page 558.3

It is not our work to condemn. We are not yet the judges of our fellow men. We shall never be fit to sit on the judgment-throne until our own names have passed the test of the judgment above. Even then we shall need the record made by heavenly intelligences to aid us in understanding the motives of sinners.ARSH August 30, 1898, page 558.4

The time has come when we may expect many surprising things to occur. Those in whom we have had the greatest confidence may stumble. We ourselves may be more responsible for this than we imagine. We may be unconsciously trusting in the human instead of the divine, and the only way in which God can save us and the one in whom we trust is to let a severe trial come, which will show us how weak is man without God. A man who stands high in the estimation of his brethren, and in whom they have confidence, often trusts in his own popularity, and thinks he must stand as high in the estimation of heavenly intelligences as he does before man. To such God has said, “Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand.”ARSH August 30, 1898, page 558.5

When we see a brother cast down, we should not search his past history to ascertain the quality of the stock from which he came, before we try to help him. Neither should we spend time in inquiring into the details of his sin before we decide to pray for him. Sin is sin, exceeding sinful, but Christ came to “save sinners.” While some sins may be regarded of greater magnitude than others in the sight of God, we are not able to measure them; so we would better leave the details alone, and make an earnest effort to restore the one in fault, considering ourselves, lest we also fall. However trifling a wrong act may appear in our sight, we must remember that “no sin is small in the sight of God.”ARSH August 30, 1898, page 560.1

When we hear that a brother or a sister has fallen, it should be our first thought to ask the Lord to rescue the tempted one. Men and women who depart from the right are deceived. They know not where they are treading. Those who have known the Lord do not want deliberately to leave him, and go hopelessly into sin. Satan has blinded their minds; and we, who may never have been in their places, can not understand how they were led in that way. We should not care to know; rather, we should seek the Lord that we may never know.ARSH August 30, 1898, page 560.2

Satan will do everything he can to put us on the judgment-seat, that we may spend the time in which we ought to be praying for ourselves and the fallen ones, in studying for ourselves and the fallen ones, in studying out the why and wherefore of the lives of those who have fallen. Even when sinners make an attempt to come back, Satan’s influence over us often leads us to act as judges, to decide whether they make “proper” confessions, or appear sufficiently humbled to assure us that their confession is genuine.ARSH August 30, 1898, page 560.3

We should be glad that they have the spirit of confession, and that they manifest it; and we should give them full credit for that, rather than take the judgment-seat, and decide whether the confession is full enough or sincere enough. Even though the spoken words of the confession are not so full and broad as we might wish, how do we know the measure of the humiliation and pressure of soul that is endured in that which is done? No, no; be pitiful, show mercy upon what is done in confession, and leave the remainder, if there be any, with God. How do we know what kind of confession God accepts? He looks where we can not see—into the heart.ARSH August 30, 1898, page 560.4

Let us, in this trying time, when men and women are stumbling on every hand, be true servants of Jesus Christ, and study to know how he would do. Let us study mercy; for “mercy rejoiceth against judgment.” Let us work to encourage and save souls, rather than to discourage and destroy them. “Be ye therefore merciful, as your Father also is merciful.”ARSH August 30, 1898, page 560.5

“God Saves Sinners” The Advent Review and Sabbath Herald 75, 35, p. 559.

THE pain of one wrong may be eased by doing another wrong. The oftener sin is committed, the less it hurts. So the less our sins trouble us, the more danger we are in. When we are bowed down by the pangs of sin, we may take courage: for this is an evidence that there is power to turn from the evil. So long as we feel under condemnation, we need not despair. God never convicts of sin without standing ready to save the sinner if he will but look to the cross.ARSH August 30, 1898, page 559.1