man’s life the term righteous or unrighteous may be applied; then if a man would be righteous, to how many acts of his life must faith come in as the source? - All of them. Righteousness by faith, then, does not mean that it is something that we will have at some point of our life, the goody goody part, but when we come to business, we want something better.GCDB March 5, 1897, page 257.2

Faith is not something to be put to one side and sneered at; faith is not imagination; faith is not fancy; faith is not sentimentalism; faith is not guess work; faith is an eternal fact. Therefore if a man be in business, and he would be a righteous man in business, that business, being an act, must be done by faith. Righteousness by faith therefore means, the life of Christ coming in to direct everything that man does, and especially in the cause of God, because as a matter of fact, if we are Christians we do not do anything that is not in the cause of God. As Christians we do not have two parts to our lives; it is all Christian, and if we say we have given ourselves to the cause of God, then we have no business to be in the cause of God a part of the time, and then a little part of the time do something else. Therefore as we are altogether in the cause, in the work, I say righteousness by faith means nothing less than that by faith everything that is done shall be done. It means that the Lord shall act. It means that we shall trust the Lord so that we shall understand; because, “by faith we understand.”GCDB March 5, 1897, page 257.3

The word of God is true. Man is nothing. When God speaks, we are to take his word. It does not make any difference how it comes, when or by whom it comes, we are to say, That is true. Brethren, God has placed authority in the church. That authority is his word illumined by his Holy Spirit. That is the authority. That is the only authority there is. Christ is the leader of the church. “Behold I have given him for a witness to the people, a leader, and a commander to the people.” He is the leader; we will follow him. His word is authority, and it alone is authority. When we take the word of God, it does not make any difference if some man in higher position says, “It does not mean that,” or, “We cannot apply it; it would do all right in an ideal state, but God must take us where we are, and it cannot be applied here. It cannot be applied there.”GCDB March 5, 1897, page 257.4

With all respect to that man, I do not believe a word of it. I know that the word of God is not visionary, and fanciful, simply dissolving into blue clouds and then into nothing, but God’s word is for us to live upon. Brethren, there is that in that word, in the light which God gives to us, - there is that in that word, which will direct us in every thing which we have to do in this world, no matter in what capacity we act. There is instruction in this word for everything that we should do. Numbers who do not believe the truth do not have one iota of effect upon the truth. If ten thousand men do not believe the truth, that does not make it any less the truth. If somebody else cannot see it, that does not make it any the less true that I can see it.GCDB March 5, 1897, page 257.5

And so God’s blessing is upon us, and God is among us; and things that we ought to have known, every one of us, years ago, and have not known, and have deprived ourselves of, and in consequence have been weak, because of our not taking God by his Holy Spirit, - if we only get the key, if we only get the root, if we only get the thing for all that it is worth, we will have eternity for here and everywhere. Dependence upon God is everything. Righteousness by faith is the key that will unlock all these things. So God in his infinite mercy will teach us in a little while - O, how good he is! - that which we have been holding off for years; he will teach us, and we may go forth from this meeting with the power of God to proclaim the truth to the world. So, brethren, let us put our trust in him.GCDB March 5, 1897, page 257.6

Living by Faith. E. J. HIBBARD. (Friday Evening, Feb. 26, 1897.)

No Authorcode

As the basis of our study this evening, I have selected this scripture:-GCDB March 5, 1897, page 258.1

Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (for we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 2 Corinthians 5:6-8.GCDB March 5, 1897, page 258.2

To my mind the key to the situation is found in the seventh verse: “For we walk by faith, not by sight.” We know that “whilst we are at home in the body, we are absent from the Lord,” and we know it because “we walk by faith, not by sight.” The man who walks by sight trusts in himself, and not in the Lord. He trusts in his surroundings, and not in eternal things. Faith being “the substance of things hoped for, the evidence of things not seen,” the man who walks by faith, walks where his faith is, and not where his sight is. His body being where his sight is, and the man walking where his faith is, he must, therefore, be walking in the place where his body is not; and therefore he must “be absent from the body,” in order to walk by faith.GCDB March 5, 1897, page 258.3

In chapter 4 we read: “God, who commanded the light to shine out of darkness, hath shined in our hearts.” The fourth verse: “The god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” Now in the first chapter of John, the fourth verse, it says: “In him was life: and the life was the light of men.” Therefore the light of the gospel is the life of Jesus Christ, so that the gospel which shines into men shines the light of life into them; the light of the life of Jesus Christ. The life of Christ is the Spirit of Christ, the Spirit of God; and the “Spirit is life, because of righteousness;” so the gospel is the power of God unto salvation unto every one that believeth; for there is the righteousness, there is the life, there is the light of God. But God cannot shine into the hearts of all men, because the god of this world has blinded the minds of a certain class, for fear that the light should shine upon them. Upon what class? - He has blinded the eyes of them that believe not. Therefore the gospel cannot shine, except in the hearts of them that believe.GCDB March 5, 1897, page 258.4

But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. We are troubled on every side, yet not distressed; we were perplexed, but not in despair; persecuted, but not forsaken, cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our mortal flesh.GCDB March 5, 1897, page 258.5

The life of Jesus, therefore, entering into the bodies of men, carries on the work of death to the flesh, the members of the body which are described in Colossians, the third chapter, where Paul says:-GCDB March 5, 1897, page 258.6

Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. Verse 5.GCDB March 5, 1897, page 258.7

For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you.GCDB March 5, 1897, page 258.8

For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.GCDB March 5, 1897, page 258.9

What is the outward man? What is the inward man?GCDB March 5, 1897, page 258.10

Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.GCDB March 5, 1897, page 258.11

The outward man, therefore, seems to be self, the body, and the inward man to be Christ.GCDB March 5, 1897, page 258.12

For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;GCDB March 5, 1897, page 258.13

While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.GCDB March 5, 1897, page 258.14

Our light afflictions, our trials, our persecutions that we have here in this world, are to bring us to that place where our outward man will perish; yet through these trials, the character of the life of Jesus is renewed day by day. This he has made plain in the first chapter of this letter:-GCDB March 5, 1897, page 258.15

Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation.GCDB March 5, 1897, page 259.1

What does he do? - He comforts us in tribulation. Jesus says, If I go unto the Father I will not leave you comfortless, - I will not leave you orphans, I will come unto you. I will send the Comforter. The Spirit of God being the comforter, and a man being unwilling to receive comfort unless he is in trouble, it follows that the deeper the trouble, the greater the comfort; for God is a God of comfort, and the Spirit of God being the Comforter, the greater the trouble, the more of the Spirit of God. And when we enter the time of trouble such as never was, we will have the comfort of God such as man never had; therefore when we enter the time of trouble such as never was, we will have a measure of the Spirit of God such as never was.GCDB March 5, 1897, page 259.2

“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen” - that would seem to be the most abject nonsense to a person of the world. How can we look beyond the things that are seen? The Jews require a sign, and the Greeks seek after wisdom. The Jews always said, “What sign showest thou, that we may see and believe?” They were walking by sight. The people of the world say to-day, What sign showest thou that we may see, and believe? When he shall come who works with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth that they might be saved, this world will see and believe that. Faith comes by hearing, and hearing by the Word of God. Faith is the substance of things hoped for, the evidence of things not seen. It rests upon his word. The evidence that the word brings in itself, and he who has this experience that is mentioned in our text will know God, will know that every word which has been uttered by his mouth will certainly be fulfilled exactly as has been stated.GCDB March 5, 1897, page 259.3

While we look not at the things which are seen, but at the things which are not seen for the things which are seen are temporal; but the things which are not seen are eternal.GCDB March 5, 1897, page 259.4

And what is temporal? something that is going to endure? Those mountains are something that can be seen, and they are temporal.GCDB March 5, 1897, page 259.5

Thou, Lord, in the beginning hast laid the foundations of the earth; and the heavens are the works of thy hands. They shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up and they shall be changed, but thou art the same, and thy years shall not fail.GCDB March 5, 1897, page 259.6

When Christ returns, the earth reels to and fro like a drunkard; there is a mighty earthquake, such as never was since men were upon the earth, so mighty an earthquake and so great; the crust of the earth seems to be heaving and swelling like the billows of the deep. The things which are seen are temporal, but the things which are not seen are eternal. Says Jesus. “What shall it profit a man if he gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul?”GCDB March 5, 1897, page 259.7

We have found in the eleventh verse of the fourth chapter the life of Christ in mortal flesh, and now he says, We who have received the first fruits of the Spirit groan. What for? - Not that we would be unclothed, but that we would be clothed upon in order that our mortality might be swallowed up of life. There is life in mortal flesh, and now we long for the time when the life that is in mortal flesh shall be more than that, that it will occupy the place so fully that mortality may be swallowed up in life. In Romans 8:19 and onward we read:-GCDB March 5, 1897, page 259.8

For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.GCDB March 5, 1897, page 259.9

Not only does the whole creation groan, but ourselves also who have the first fruits of the Spirit, we groan, that is, we who have the first fruits of the Spirit, and the whole creation, groan.GCDB March 5, 1897, page 259.10

When do we understand that the redemption of our body will take place?GCDB March 5, 1897, page 259.11

Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.GCDB March 5, 1897, page 259.12

What does it mean to be clothed, or to be unclothed? Let us see: “Not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” Since being clothed upon is to swallow up mortality with life, and since being unclothed is the opposite of being clothed upon, it therefore follows that being unclothed would be to be stripped of the Christ-life which we who are converted already have.GCDB March 5, 1897, page 260.1

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.GCDB March 5, 1897, page 260.2

Now we who have the first fruits of the Spirit are clothed with the garments of Christ’s righteousness. And what is it that has brought us into this trouble that makes us groan? - it is because we have received the first fruits of the Spirit. The world does not groan. The world is going on enjoying itself. The world does not groan over any of these things. But we who have received the first fruits of the Spirit groan. What makes us groan? Is it because we would like to lay off this garment of Christ’s righteousness that causes the trouble? Do we groan because we would like to back out, and apostatize and turn away from the Lord? - No; we groan, not that we would like to have less of this that has brought us into trouble, but we would like to have enough more of it to swallow up this mortality in the life.GCDB March 5, 1897, page 260.3

Now he that hath wrought us for the self same thing is God, who also hath given us the earnest of his spirit. Therefore we are always confident and willing to be absent from the body and present with the Lord.GCDB March 5, 1897, page 260.4

I want to call your attention to that expression “at home.” At home does not always mean locality, and in this instance I apprehend from what follows, that this is a very small part of it. When people visit you, you say, Just sit right down here and make yourself perfectly at home. Now let us follow on, and see if this is the idea. We know that while we are at home in the body, we are absent from the Lord. While we are content in the body, while we are walking by sight, not by faith, we are absent from the Lord; but we walk by faith, not by sight; therefore we are confident, I say, and willing rather to be absent from the body and present with the Lord. Now let us follow this out, and see if this is brought about. A man that walks by sight does not realize these things, but the man that walks by faith understands that the man that walks by sight has this experience. In the eleventh chapter of Hebrews, the twenty-fourth verse and onward, we read:-GCDB March 5, 1897, page 260.5

By faith, Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.GCDB March 5, 1897, page 260.6

He endured as seeing him who is invisible. I would like to comment upon that by reading a quotation found in Testimony No. 33, pp.179,180.GCDB March 5, 1897, page 260.7

Think of Moses. - what endurance and patience characterized his life. Paul, in his epistle to the Hebrews, says, “For he endured, as seeing him who is invisible.” The character that Paul thus ascribed to Moses does not mean simply passive resistance of evil, but perseverance in the right. He kept the Lord ever before him, and the Lord was ever at his right hand to help him.GCDB March 5, 1897, page 260.8

Moses had a deep sense of the personal presence of God. He was not only looking down through the ages for Christ to be made manifest in the flesh, but he saw Christ in an especial manner accompanying the children of Israel in all their travels. God was real to him, ever present in his thoughts.GCDB March 5, 1897, page 260.9

Was the Lord absent or present to Moses? God was real to him.GCDB March 5, 1897, page 260.10

Moses did not merely think of God; he saw him. God was the constant vision before him; he never lost sight of his face.GCDB March 5, 1897, page 260.11

Was the presence of God real?GCDB March 5, 1897, page 260.12

Much of the faith which we see is merely nominal; the real, trusting, persevering faith is rare. Moses realized in his own experience the promise that God will be a rewarder of those who diligently seek him. He had respect unto the recompense of the reward. Here is another point in regard to faith which we wish to study; God will reward the man of faith and obedience. If this faith is brought into the life it will enable every one who fears and loves God to endure trials. Moses was full of confidence in God, because he had appropriating faith. He needed help, and he prayed for it, grasped it by faith, and wove into his experience the belief that God cared for him. He believed that God ruled his life in particular. He saw and acknowledged God in every detail of his life, and felt that he was under the eye of the All-seeing One, who weighs motives, who tries the heart.GCDB March 5, 1897, page 260.13

Then in every detail of life, in every move that Moses made, he lived and moved and acted, not only as in the presence of God, but in the presence of God. When you and I are in the presence of our brethren and sisters, we sometimes act more circumspectly than we do when we are alone. Why? The presence of some one who is pure in life and character has a restraining influence upon us. O then, the man who realizes the presence of God in every act of his life, will live as conscientiously when in the dark as in daylight. He will live as conscientiously when alone as when the eyes of men are upon him. David had those experiences as recorded in the 139th Psalm.GCDB March 5, 1897, page 260.14

The mind that is alienated from the life of God is alienated from God. He is alienated from the presence of God. Although God is everywhere about him, yet he does not see it. He does not realize it. He says, The Lord has forsaken the earth. Why is it that thieves take the night in which to steal? Why is it that all sorts of wickedness are done in darkness, more than in the light? O, they say, nobody will see. And men deceive themselves enough to think that God cannot see; that God is so far away from them that he cannot see. But here is what David said:-GCDB March 5, 1897, page 261.1

Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. If I say, surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day; the darkness and the light are both alike to thee.GCDB March 5, 1897, page 261.2

Here is the man that is converted. Here is the man that walks in the presence of God. Here is the man that realizes the presence of God.GCDB March 5, 1897, page 261.3

“We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” We know that while we are at home in the body we are absent from the Lord. And we know it because we walk by faith and not by sight. Now the man that walks by faith, - does he know that while here in this earth he is absent from the Lord? - No. The man that walks by faith knows that while he is here on this earth, he is present with the Lord. Enoch walked with God, and God took him. Of Enoch we read in “Patriarchs and Prophets,” page 87, as follows:-GCDB March 5, 1897, page 261.4

The men of that generation mocked the folly of him who sought not to gather gold or silver, or to build up possessions here. But Enoch’s heart was upon eternal treasures. He had looked upon the celestial city. He had seen the King in his glory in the midst of Zion. His mind, his heart, his conversation, were in heaven.... While still on earth he dwelt, by faith, in the realms of light.GCDB March 5, 1897, page 261.5

By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation, he had this testimony, that he pleased God.GCDB March 5, 1897, page 261.6

They that are in the flesh cannot please God; therefore Enoch was not in the flesh. But without faith it is impossible to please God; therefore he who walks by faith pleases God. But he that pleases God is not in the flesh; therefore he that walks by faith is absent from the body and present with the Lord.GCDB March 5, 1897, page 261.7

“For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.” “Paul, thou art beside thyself; much learning doth make thee mad.” Then the man who has the Lord God with him will be counted by the people of this world as crazy, and beside himself. It seems to me that some thought that way about Jesus when he began his ministry. In the third chapter of Mark, twentieth verse, we read as follows: “And the multitude cometh together again, so that they could not so much as eat bread. And when his friends” (the margin says kinsmen, and further on in the chapter it says his mother and half-brothers) “heard of it, they went out to lay hold on him; for they said, He is beside himself.”GCDB March 5, 1897, page 261.8

I do not wonder, then, that the world cannot understand Christians. “Beloved, now are we the sons of God.” “Therefore the world knoweth us not, because it knew him not.” People cannot understand an unselfish person. They can’t understand how one could give up his pleasure, his property, and his life for humanity. He is counted crazy; he is counted as a fanatic or a fool. But Paul rather delighted in being called a fool for Christ’s sake. But when we are called fools by the world, we know that we are wise; for, “the wisdom of God is foolishness with the world, and the wisdom of the world is foolishness with God.”GCDB March 5, 1897, page 261.9

Christ died for all, “that they which live should not henceforth live unto themselves, but unto him which died for them and rose again. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh. [That is about the only way some people do know him - There was a person who lived some eighteen hundred years ago, or more, by the name of Jesus of Nazareth], yet now henceforth know we him [that way] no more.” So then, we can do no better in closing than to notice our friends and companions in this work. As mentioned in the eleventh chapter of Hebrews, eighth verse and onward.”GCDB March 5, 1897, page 261.10

By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God. Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.GCDB March 5, 1897, page 262.1

May the Lord help us to realize that that is our place in this world, - that we seek a city to come; and where our treasure is, there will our heart be also. “Yet a little while, and the world seeth me no more; but ye see me.” “Lo, I am with you alway, even unto the end of the world.”GCDB March 5, 1897, page 262.2

Battle Creek College. G. W. CAVINESS

No Authorcode

IT will be impossible for me, in the few minutes given, to say very much about the educational work; about Battle Creek College in particular. I will call attention to a few things showing the importance of this work. Before coming to this meeting I looked over the old records of Battle Creek College, and took the BULLETIN, where the directory of our workers is given, to see how many now in the field, had at some time taken some training there; and I found that four hundred and twenty-five of the present force of workers in the field have been in attendance at Battle Creek College. Their names are on the books. Many others whose names have changed since they were there, are also helpers in the work. So this does not show the whole. As given by the BULLETIN, there are three hundred and thirty-six ordained ministers in the field. One hundred and thirty have received some training at Battle Creek College, and the training they received there was the last; it was, so to speak, their finishing attendance upon school, where they received an inspiration to enter upon the work. It seemed to me, as I read it over, that it meant a great deal that this one school is thus represented in all parts of the world, and the influence that has emanated from it has been a great deal; and how important that it be a place where God dwells, and where the influence of his Holy Spirit prevails, because of this very fact - that it is such a center of influence.GCDB March 5, 1897, page 262.3

It seems almost like a reunion of the College alumni, when we come together here in the General Conference. There are so many here whom we have known in years gone by as classmates. This thought has been impressed upon my mind during this year, and for some time in the past. It is the thought of Moses, in his talk with the Lord, as recorded in Exodus 33. I will read just a word or two there:-GCDB March 5, 1897, page 262.4

And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. Verses 14-16.GCDB March 5, 1897, page 262.5

The presence of the Lord with us is that which will separate and make us distinct from others. I will say this, that we have endeavored to seek the Lord in connection with our school work. We have read carefully the instruction that has come to us from the Spirit of Prophecy, and are still reading and thinking, and are open for the impressions of the Spirit of God. I have been pleased, since coming here, in hearing from the words of truth to us, and hope I shall go away much benefited by what I have received. But I wish to say this: During this present year, while our numbers are not quite so large as in some years, yet we certainly have a good class of students, and we have had some of the presence of God. At the time of the week of prayer, two days especially, the whole time was given up to being with God and our students; and such a blessed place I never was in before in my life. We appreciate the presence of God, and earnestly hope that we may keep him with us, that the school may be a place where God shall be honored, and where young men and women shall be inspired for usefulness in his work.GCDB March 5, 1897, page 262.6

The school financially is not doing, perhaps, as well this year as some years in the past. This year, according to our business manager’s report, we will run short something like two or three thousand dollars. If we can be where the Lord is with us, and can have the sympathy and support of our brethren in that section of the field, and work can be done as it ought to be done to interest students in the school, Battle Creek College can be filled, and can sustain itself and do well; for it almost does so under the present circumstances. A little more would help to bring it up to where it ought to be; and I trust that this will be done. Some how, I feel a deep interest in this school. It is our oldest school, the first one planned, planned in harmony with the prayers and leadings of the servants of God in days gone by, and it has been instrumental in the hands of God of doing some good. While it is far from doing all that it should, yet it seems to me that we ought to rally to its support, and that it ought to go forward as never before, and accomplish a good work for God and his work.GCDB March 5, 1897, page 262.7

REPORT OF BATTLE CREEK COLLEGE

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The work in Battle Creek College the present year in a number of respects is very encouraging. In the first place we have a good class of young people who are in earnest, and anxious to make the most and best of their privileges. We are comparatively free from the rougher class, who in times past have given much trouble.GCDB March 5, 1897, page 263.1

ATTENDANCE

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The attendance is somewhat less than last year, and perhaps is not quite equal to year before last. The full enrollment last year was a little over seven hundred. This year it will probably be not more than about five hundred and fifty, judging from the present records. The total enrollment this year is five hundred and twenty-three. The falling off in the grades is about one hundred and fifty; in the College department, about fifty. The attendance in the Homes last year was about one hundred and fifty; this year our highest number has been a little over one hundred, so that there is a loss in the Homes of about forty.GCDB March 5, 1897, page 263.2

EXPENSES

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There are a number of reasons for this falling off in attendance. First and foremost is the exceedingly close financial situation in the country; and, second, the fact that the school has adopted the cash system this year. Last year the school paid its running expenses within a very few hundred dollars, I think between two and three hundred. This year we, in all probability, will run behind somewhere between two and three thousand dollars. It is necessary to have about one hundred and thirty-five to one hundred and forty students in the Homes in order to meet expenses. The outside tuition, even though the school is well filled, is not sufficient to cover expenses.GCDB March 5, 1897, page 263.3

INDUSTRIAL DEPARTMENT

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Last year we gave about forty students the privilege of working out half their expenses. This year we have given such employment to about thirty, who pay ten dollars per month and work out the remainder. If we could find work for our students, very many of them would gladly avail themselves of this privilege, and we could thus have many more in the school who cannot come as it is; besides the good that the students would derive individually from this work. This department of the school ought to be very largely increased in facilities as soon as possible.GCDB March 5, 1897, page 263.4

LITERARY

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There is generally good and thorough work done in the literary departments. One feature we would call especial attention to is, that the Greek language now, for the first year, is taught entirely upon the Bible as a basis. We hope to continue this through the second year’s work. Plans are in operation to give more extended attention to normal work in the near future. The faculty have in mind to prepare a high school or academic course, comparing with the best high school courses, to accommodate a great many who cannot take a college course. Such a course would give sufficient education for all ordinary workers in almost any department of the cause, and no doubt the great majority of our students would take this course. It is thought that this course will always contain a great majority of all our students, and should receive more attention than it has in the past.GCDB March 5, 1897, page 263.5

HIRED HELP

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The number of teachers and helpers is not quite so large as it has been heretofore. Considerable of the work done by hired help in the past is now done by students in the industrial department. Some classes in the school also are taught by students advanced in different courses. So far as help can be supplied by students, it is a most excellent plan; but in regard to students teaching, it is necessary to exercise great care, if we keep the standard of the work up to what it ought to be.GCDB March 5, 1897, page 263.6

THE RELIGIOUS INTERESTS OF THE SCHOOL

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The spiritual condition of the school in many respects is encouraging. The week of prayer was a most excellent time for us. A good work, and we trust a lasting one, was begun at that time. About a dozen of our students shortly after this were baptized. Among the faculty and helpers there has been a good religious and hopeful state during the year thus far. All have felt encouraged to take hold and press forward in the work. There is always much more for us than we have ever received, and eternal vigilance is the price of maintaining even what we have. We trust for a still greater measure of the blessing of God in the future.GCDB March 5, 1897, page 264.1

Studies in the Book of Hebrews. - No. 14. E. J. WAGGONER. (Thursday Afternoon, Feb. 25, 1897.)

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JUDGING from some of the testimonies I have heard, we are just now where we can begin to study some of the things which we have been passing over. It would, of course, be very pleasant to me if we could pass along, and in the period of time that is allotted to us, go quite through, or nearly through, the book of Hebrews. But it would not be profitable simply for the sake of going over so much ground, if that were all. It would be a grand thing if we were in the condition to take hold and appropriate the matter as we go along. But what we are here for in this Conference is practical results; not for a show at study, but to get something that will be of practical benefit that we can take away with us. Now, you cannot take anything away with you that you do not take inside of you. You cannot take it in your pocket or anywhere outside, but in you. Because the Word of God is life. Who would undertake to go outdoors and gather up a quantity of sunshine so that we could have it in our rooms to-night? But you might just as well think of doing that, as to think of carrying the light of God to people in any other way than in you.GCDB March 5, 1897, page 264.2

The text we had yesterday was: “I will put my trust in him.” Have we learned that lesson yet? I will put my trust in whom? - In God. These are the words of Christ. He says, “I will put my trust in him.” In God and in whom else?GCDB March 5, 1897, page 264.3

(A voice) In Christ.GCDB March 5, 1897, page 264.4

Yes, but that is the same thing. But the way it usually goes is, I will put my trust in God and -GCDB March 5, 1897, page 264.5

(Voices) Self.GCDB March 5, 1897, page 264.6

In God and somebody else, and usually more in man than in God, because we cannot see the Lord. Do you know that heathenism is the most easy and natural thing in the world, and we are not so far from the heathen. People want to trust in something they can see, and they cannot see the Lord, so they do not know about trusting him. They want to trust in something that they can see; so you hear people talking as though it were the height, the extreme height of trust in the Lord, when we cannot see what he is doing. What wonderful trust! Somebody wants to borrow some money of me, and I let him have it. I trust him with it, but I keep watch of him. He goes down the walk, I follow him. What are you doing? - I am trusting that man. He turns a corner; I follow him. What are you doing? - I am trusting him. He goes into a house; I go as far as I can, and watch the door. What are you doing? - I am trusting that man where I can’t see him. That is no trust; it is distrust and suspicion. It is an insult to him; but no one thinks of treating a man in such a way. It is only God whom they feel free to insult, because they cannot see the Lord, and he does not resent their treatment as men would.GCDB March 5, 1897, page 264.7

I say we have a good deal to learn in that text, “I will put my trust in him.” What are the grounds of our putting our trust in the Lord? If you are going to trust your money to any man, you inquire something about his financial standing. You wish to know in regard to his honesty. You must have some grounds for trusting him. Now what ground have we for putting our trust in the Lord? - He is strong, he is wise, he is stronger than we are, and he knows more than we do. He is almighty and all wise. How many believe that the Lord knows more than they do? We tell the Lord that we cannot do anything without him, and then go right on doing things without him. We have taken as an article of our creed, that without the Lord we cannot do anything. We all profess to believe that without the Lord we cannot do anything, and then we go right along and begin figuring and planning without taking the Lord into the account at all. Now, how much sense is there in that?GCDB March 5, 1897, page 264.8

We have a lesson of trust in the fiftieth chapter of Isaiah. To show who it is that is speaking, so we will have no difficulty on that question, read the sixth verse: “I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and speaking.” Who is speaking? - It is Christ. Now come back to the fourth verse and onward:-GCDB March 5, 1897, page 265.1

The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.GCDB March 5, 1897, page 265.2

The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.GCDB March 5, 1897, page 265.3

For the Lord God will help me; therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.GCDB March 5, 1897, page 265.4

Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.GCDB March 5, 1897, page 265.5

The tenth verse tells when to trust, and it is the only time when we can trust in the Lord. It is when we cannot see; and how much of the Lord’s way, how much of the Lord can we see any time? - Nothing. Clouds and darkness are round about him, but here we have the Lord, and we are to trust in him. The Lord hath given me the tongue of the learned, that I should know how to speak the right thing at the right time: “The Lord hath opened mine ear, and I was not rebellious, neither turned away back.” Notice the simple statement in Psalm 40:6-9:-GCDB March 5, 1897, page 265.6

Sacrifice and offering thou didst not desire; mine ears hast thou opened; burnt offering and sin offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God, yea, thy law is within my heart. I have preached righteousness in the great congregation: lo, I have not refrained my lips, O Lord, thou knowest.GCDB March 5, 1897, page 265.7

Now turn to the book of Luke. The second chapter tells of the birth of Christ, the presentation in the temple, the return to Nazareth, of course after they had been in Egypt. “And the child grew, and waxed strong in spirit, filled with wisdom.” Or, literally, “becoming filled with wisdom.” The child grew, and waxed strong in spirit, becoming filled with wisdom. Now in the remaining part of the chapter we have that wonderful story of the trip to Jerusalem, and of Jesus talking with the doctors in the temple. We see in the pictures always, “Jesus disputing with the doctors,” which shows that people who make pictures do not always know the Bible, because we have no record of his disputing, and it would have been most unseemly in a boy of twelve. He was there to improve every opportunity he could to learn something; but, although he was not there as a teacher, yet he could teach the doctors something, and he did that in the questions he asked, and in his answers. Do you suppose, can you suppose, that in the attitude of Jesus there in the temple, when twelve years of age, there was anything out of place, out of keeping with the proper conduct of a child twelve years old to those who were aged? anything immodest, or forward, or assuming, or bold in his character? - No. Just as a little boy he wandered in where the law was being taught, because his tastes led that way. They wondered at the answers he gave them, so clear, so deep, and they wondered that the questions he asked them opened up things even to their minds. But yet there was nothing that was not perfectly in keeping with the actions of a proper child, twelve years old.GCDB March 5, 1897, page 265.8

W. W. Prescott. - I was very much interested in a statement I recently saw in the “Life of Christ,” which is soon to appear; it is that those doctors thought, “What a young man that would be, if we could only instruct him right.” What a man we could make of him.GCDB March 5, 1897, page 265.9

Now the last verse: Jesus increased in wisdom and age, or maturity, and in favor with God and man. Think a little about the wisdom of Jesus. We do not half appreciate it. You remember that he had to meet those same doctors, if not, others fully as wise, all his life. He was forced to meet them, because they put themselves on his track; they were the scribes, the Pharisees, the Sadducees, the educated class of the Jews. The Jews as a people were not ignorant. The Jewish people of that day were permeated with Greek literature and philosophy, and all the wisdom of the Greeks. Greek was commonly used among them. Those doctors were the most polished and cultured of the people; they spent their lives in sharpening their wits by considering hard problems and perplexing questions.GCDB March 5, 1897, page 265.10

These men set themselves to work to entrap this young man who was bold enough to go around teaching the people, without having gone through their curriculum. How many times did they do it? How many times did they catch him? - Not once. They asked him a good many hard questions, and they thought they had cornered him; but did they do it? You and I would give a good deal to be able to act as wisely as Jesus did. Every time he knew the right thing to say, and the right thing to do, and when not to say anything. Was there a person in the world who was as keen of intellect, who knew just how to meet every emergency as did Jesus? You know he was wiser than Solomon. How did he get that wisdom? - It was by the Spirit of God. The Spirit of God made him of quick understanding in the fear of the Lord. But at what time in his life did this wonderful wisdom come to him? Was it as a revelation in a vision that it came to him? - No; the child grew and increased in wisdom. Was there any wisdom in Jesus - who never made a mistake, to whom the most abstruse questions were referred, - was there any wisdom in Jesus that might not be in other people? - No; for he himself is made unto us wisdom. He was always ready. When the time came that called for wisdom, the wisdom was there. Now, how did he get that wisdom, how did it come to him?GCDB March 5, 1897, page 266.1

(A voice) It was intuition.GCDB March 5, 1897, page 266.2

Then he was not like us at all. We read that “it behooved him to be made in all things like unto his brethren;” that is, in every particular. We do not want to put the Lord off away from us, but he is one of us. “I have exalted one chosen out of the people.” “Behold, I will raise up one from among the brethren.” He was one of the people, one of the common people, just an ordinary laboring man. How did he come by his wisdom? Here is the statement given in the thirteenth verse that answers the question, “I will put my trust in him.” Now what did he study that gave him this wonderful insight into men, their character, and his knowledge of men’s needs, and which enabled him to know how not simply to answer questions, but how to teach the people? - He studied God’s Word. “I delight to do thy law, O my God.” “Yea, thy law is within my heart.” There you have it. He was wholly given to the Lord, knowing that there is no other use for man in this world but to serve the Lord. That is the business of life - to please the Lord. Hearken as we read in the fiftieth chapter of Isaiah:-GCDB March 5, 1897, page 266.3

The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary; he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.GCDB March 5, 1897, page 266.4

Then he kept learning something day by day. He increased, he studied the Word, and submitted to the Spirit; that was all. Turn to Proverbs 1:23: “Turn ye at my reproof.” I am thankful to God for the indication of the willingness of this delegation, of this body of delegates, to comply with these words.GCDB March 5, 1897, page 266.5

(Audience) Amen.GCDB March 5, 1897, page 266.6

That is good. But, brethren, I am wonderfully afraid that you are not going much further than that. This is only the first part. “Turn ye.” I have wondered to-day how much more we know to-day, how much more wisdom we have, than day before yesterday. What did we get yesterday?GCDB March 5, 1897, page 266.7

(A voice) Something of the Lord’s will.GCDB March 5, 1897, page 266.8

(Another voice) Reproof.GCDB March 5, 1897, page 266.9

Yes, we received many statements as to what mistakes have been made, and wrong courses that have been taken. That was the principal thing. It was seen that in many things we had been wholly wrong. Now, does a man’s acknowledgment that he has made a mistake give him wisdom, so that he will not make a mistake again? - No. That is where we are now. Day before yesterday, night before last, all the committees felt that they had come to a place where they did not know what to do; where they said, “We cannot go on any further.” Yesterday we had the Testimonies read that told us about the wrong, in this or in that part of the cause, wrong upon this or that line of working; and we said, “That is so, Lord; that is good.” The Lord showed that he responded to that. Now what? We have had the experience, and now we are ready to go on, because we know all about it. The Testimony has told us about it; it has said we have done wrong, and we have acknowledged it, and now we can go on - go on and do what? - The same things over again; that is all. Although you have acknowledged your wrong, what warrant have any of you that you will not do the same thing again? Who in the first place went wrong intentionally? - Nobody intended to do so. Everybody thought he was doing the right thing. If you had known that you were going wrong, would you have done it? - Certainly not. You have all been honest and sincere, and wanted to do the work of the Lord in the best manner possible. And you do not want to do right now, perhaps, any more than you wanted to do right then. You are just as anxious to do right now as then, and you were just as anxious then as now. But now it is pointed out to you; you made mistakes and went wrong; and you say, “Yes.” Now we acknowledge the mistakes, and go ahead, and do what? - Go ahead and make another record of mistakes, and come up again where we will have testimonies, and we will have to say again, “The thing is all wrong,” and then go over it all again. What shall we do?GCDB March 5, 1897, page 266.10

(A voice) Seek God for wisdom.GCDB March 5, 1897, page 267.1

Well, now, we will say, “We won’t do that any more. We see now that we have been following the wrong plan. There are some defects in our organization. We have not managed it all right. That has brought these things about. Now we will divide up a little differently, we will reapportion out districts, so as to avoid putting so much responsibility upon a few men. We will put the responsibility on more men, so we won’t do that as before.” Now, brethren, I must fear that we are deliberately planning, without intention, of course, to go ahead and make not the same mistakes as before, in the same way, but to make some worse ones in a different way. What warrant have you that you won’t do that?GCDB March 5, 1897, page 267.2

(A voice) Trust in the Lord, and expect that he will guide us.GCDB March 5, 1897, page 267.3

That is very good, but how often we deceive ourselves. We think we are trusting in the Lord when we bow down and pray to the Lord before our committee meetings, and then get up and try to scheme and guess, to cut and try, and figure; and do not know. The Lord did not do that way. The Lord knew what he was doing. How did he know? He did not make these mistakes; and the Lord has given us these reproofs for a purpose, in order that we may not make any more mistakes. Notice: “Turn ye at my reproof.” He has called attention, and everybody has turned. He said, “Halt,” and we stopped. That is good. We turned to hear what he had to say. Now what is the next? - “I will pour out my Spirit unto you, I will make known my words unto you.” That is the next thing. To accept this which has been given, to receive the reproof of the Lord, to accept it - that is a great deal. But what warrant has any man, after having accepted that reproof, that he won’t go ahead and make the same mistakes in some other way? - No warrant whatever; not in the least.GCDB March 5, 1897, page 267.4

Question. - Will not God guide us?GCDB March 5, 1897, page 267.5

Answer. - If we let him; but we won’t let him.GCDB March 5, 1897, page 267.6

Question. - Is not the promise based upon the fact that we turn at his reproof?GCDB March 5, 1897, page 267.7

Answer. - Yes, but we must allow him to fulfill that promise in us. “I will pour out my Spirit unto you.” Have we had that result? - No; we have not had that yet. We get in such a hurry that we run ahead of the Lord. We play the part of Joab’s servant. Where is your message? - “O, I haven’t any, but let me run.” And so we run, and run, in vain. Now the Lord studied the Word, and from the Word of God, Jesus got all the wisdom he ever had. How much more do you and I desire to know than he knew? In what lines was he deficient that we want to perfect ourselves in? In what lines was he deficient that we want to be proficient in? He had at least seventy men under him whose work he had to direct; so he knew something about running a conference. He had more preachers under him than any presidents of conferences that you know of. So he could give instruction in that line. Where did he get it from? - “O, he looked up the Jewish records, and saw how they did the work, and then modeled his plans upon that;” - did he? “He took the Methodist Discipline, and looked at the mission boards of other denominations, and saw how they worked, and then modeled his plans after that.” Where did he get his wisdom? - Out of the Word of the Lord, didn’t he? from God’s Word, and that alone with the enlightenment of the Holy Spirit.GCDB March 5, 1897, page 267.8

He was not rebellious, did not turn back; but when the Word came, he did not pick it to pieces to subject it to the trial of his own intellect, but he took it in, and let that enlarge his intellect. That is the way we want to take the Word - instead of subjecting the Word, God’s Word, and his Spirit and teaching, to our intellect and reason, we must take it in. What good does it do us then? It will enlarge our capacity and comprehension.GCDB March 5, 1897, page 267.9

Now somebody will say, “What is your plan of work? What changes shall be made in our organization? - I do not know anything about that. But here is something I do know: I know where wisdom is to be obtained. And now, whatever we may say about school work, or anything of that kind (it all comes to the same thing), - whatever we say about any other kind of work, certainly if we find any wisdom whatever in the Word, it ought to be upon how to carry on the work of the Lord. If you cannot find out how to carry on the work of the Lord, in the Bible, what can you expect to find?GCDB March 5, 1897, page 267.10

Don’t you suppose we can find in the Bible all we need for carrying on the work of the Lord on earth? But that is about the last place one thinks of looking, isn’t it? You say, “I don’t see anything in here about electing a president of a Conference. The Lord leaves that to human agents. The Lord has not gone into details; he has left man to carry out details.” The attention of the Lord is not so occupied that he cannot give attention to details. That is one of the things we have been studying - the Lord in creation, in every single thing; the Lord personally caring for every part of his universe. Every detail in the universe has his personal supervision.GCDB March 5, 1897, page 268.1

(A voice) Do you think that God bothers himself about all these things?GCDB March 5, 1897, page 268.2

O, no; not a bit of it. God is so great that he can give attention to all these things, and not be bothered at all. That is God.GCDB March 5, 1897, page 268.3

Now I will put my trust in him. The lesson to be learned, and the whole truth of the third angel’s message, the gospel in a nutshell, is simply in this - that God is everything, and man is nothing.GCDB March 5, 1897, page 268.4

As compared with God, we are vanity, nothing, and even less than nothing. Men of low degree are vanity, and men of high degree are a lie. Men of low degree are only vanity, but men of high degree are a lie because they profess to be something when they too are only vanity. Now, if man is nothing but ignorance, and God is everything, all wise, would it be wise to leave God out, and let man take care of the details? If God knows everything, and man does not know anything, it would be wisdom to let God give directions in everything. If he is all wisdom, what is to hinder him from going into details? If he knows it all, what is to hinder him from going to the whole length, and showing man how to do all the work?GCDB March 5, 1897, page 268.5

But now I imagine that I hear some one remarking that this is discouraging. You are putting us right where we were before.GCDB March 5, 1897, page 268.6

Well, it did not seem discouraging yesterday, did it? Was anything said yesterday to discourage any body? - No. The Lord does not utter a discouraging word to a single soul. No, “he shall not fail, nor be discouraged until he have set judgment in the earth.” Then what is the use of our being discouraged? He does not talk discouragement to anybody. “But he says some pretty hard things.”GCDB March 5, 1897, page 268.7

Yes; but it is not to discourage us. When the Lord sends reproof, who brings it?GCDB March 5, 1897, page 268.8

(A voice) The Holy Spirit.GCDB March 5, 1897, page 268.9

What is his name, who is he?GCDB March 5, 1897, page 268.10

(A voice) Comforter.GCDB March 5, 1897, page 268.11

Comforter; then the reproof is the very first step in comfort. When he comes, he will convince the world of sin, and of righteousness. Good! Let us take the whole thing. Let us take whatever the Spirit has to give to us. What does the Spirit give? “The Spirit searcheth all things, yea, the deep things of God.” “O the depths and the riches both of the wisdom and knowledge of God.”GCDB March 5, 1897, page 268.12

The whole work is saving souls. I am not going to find any fault or criticize a single thing that exists in the work. I am content, perfectly content, that everything, every organization, be just as it is. There are certain things that we have set in operation, presumably for the purpose of assisting in the work of the Lord, in forwarding the message, in the work of saving souls. Now when we look back over what we have done, can we flatter ourselves very much with the progress we have made? Has it been a brilliant success? What we heard yesterday certainly will keep us from boasting very much. Now, having tried to work in our own way, would it not be fair to give at least a just trial to the Lord’s way.GCDB March 5, 1897, page 268.13

Here is a lily growing. That is the standard given for us. “Consider the lily.” The lily starts out in the spring. It is going to make a considerable growth this year; but before it can think of growing at all, it will stop and lay plans for the summer’s growth, and measure just exactly how much it is going to grow, and what it is going to be. It must devise and measure it all out; have a plan laid out. If it did that, it would never grow. What is the proper size and shape of a tree? How high must a tree be? how great must be its circumference? what its diameter? how high from the ground must the first branch put forth? how far apart must each branch be? how many branches must it have? and how many leaves must each branch bear? O, that depends upon the tree. And for that matter, you cannot fix it, because it does not stop growing. It keeps growing as long as it lives. Now, the Lord says that his people shall be trees of righteousness, and Christ was one of the model trees. How was it with the model tree? He kept growing and increasing in stature, and learning something, not because that is the way somebody else had done, but because God was in him.GCDB March 5, 1897, page 268.14

Brethren, we have got only a little glimmer of light. The light that God has for us would dazzle our eyes if he would give it to us now, because we have accustomed ourselves to so much darkness. By and by the light will shine from heaven in such a way that people who have not been used to the light, will run and hide in holes, and who here is going to do that? If we do not get our eyes opened pretty soon, so that we can take the light a little faster than we have been taking it, it may be that some of us who are here will hide in holes when the Lord shines forth.GCDB March 5, 1897, page 269.1

Question. - Are we to understand that Christ’s knowledge was acquired?GCDB March 5, 1897, page 269.2

Most certainly it was. There was no other way. He was not born with wisdom. But we have in the first chapter of 1 Corinthians this statement: “The foolishness of God is wiser than men, and the weakness of God is stronger than men.” Where can you find anything more foolish and helpless than a little baby? In the twenty-first Psalm we read that Christ was cast upon the Lord from his mother’s womb. There God manifested what he could do. The one thing we want to learn is, “I will put my trust in him.” Learn to trust the Lord, for the Lord knows more about anything than we know. Whatever we know about anything in the world, the Lord knows more about it than we do.GCDB March 5, 1897, page 269.3

The one thing that rests upon my mind is, Are we going to become acquainted with the Lord, and get in touch with him, so that we can know when he speaks, and talk with him day by day, so that we shall know what to do and how to do it? and if we are not, what in the world is going to hinder us from making the mistakes we have been making all these years? It does not make any difference how sorry we are for a thing. That does no good unless we go farther. That is good of itself, the right kind of sorrow that works repentance. The thing for us now to say is, Lord, we accept the reproof. Pour out thy Spirit upon us. Give to us the enlightenment of thy Spirit. I was reading yesterday a statement that it is for the people of God now to be gathering together, and seeking the Lord for the outpouring and the filling of his Holy Spirit. That is what we need for the work. And when we have the Holy Spirit’s enlightenment, then we will know the Lord day by day. He will open our eyes. He will talk with us, and these things that are wrong will drop away. The work of the Lord is to build up. We do not have to set ourselves to tearing anything down, but just let the Lord fill us with the Spirit, - the spirit of wisdom and of understanding, the spirit of counsel and of knowledge and of the fear of the Lord, which will make us of quick understanding in the fear of the Lord. Then whatever we have that is right, will go right along with us; and whatever we have that is unnecessary and useless, will drop off. There is one thing, brethren, we want to do here, and that is to say, Lord we take these reproofs, and we are waiting to be filled with thy Holy Spirit; and then expect that we shall have his words made known unto us, and we will find that there is light. But then do not think that there is the place to stop. There is no stopping-place. People get a little light, and then the first thing they know they are troubled because they are expected to get some more light. They do not like to be troubled with getting accustomed to more light. They want a rule laid down, so that they will know just the thing that they are to say and teach. Well, the only rule is progression, eternal progression. The path is as the shining light which shineth more and more unto the perfect day. And when that perfect day dawns our eyes will be so accustomed to seeing the light of the Lord, that we can see the full and unveiled glory of the Lord, and our eyes will not be dimmed.GCDB March 5, 1897, page 269.4

Studies in the Book of Hebrews. - No. 15. E. J. WAGGONER. (Friday Afternoon, Feb. 26, 1897.)

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WE may begin here as though we were leaving off at the close of the hour. If any one has any questions to ask, perhaps it would be better for them to be given now. So if there are any practical questions upon any of these points we have been considering - practical questions, not speculations - we should be glad to consider them.GCDB March 5, 1897, page 269.5

Elder Lane. - I was asked yesterday if I thought you were teaching that although we lived very near to God, and had much of his blessing, we would ever come to understand the minds and very motives as Christ did. This was a question which resulted from the statement you made that Christ had no more than we may have. It says in regard to him that he knew what was in man. So if we have enough faith, can we reach that same point?GCDB March 5, 1897, page 269.6

Twelfth chapter of 1 Corinthians. I do not know anything, I have no opinion whatever, except what I read; and all can know what is written just as well as I.GCDB March 5, 1897, page 270.1

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed; and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.GCDB March 5, 1897, page 270.2

But to every one the Spirit is given to profit withal. Therefore when the people of God come to be the people of God indeed, - come to give up their own way, their own devices, their own schemes, for the Lord himself to be their wisdom, God himself to be in them by his Spirit, in his fullness, - then the gifts of the Spirit will be in the church because every living soul will have some gift of the Spirit. The Spirit divides to every man severally as he will. Discerning of spirits is one of these. I know of but one man in the world since the time of Christ, who had all the gifts of the Spirit at one time. That was the apostle Paul; he had the whole series, an apostle, a teacher, an evangelist, a prophet, a discerner of spirits, talking with tongues, interpretation of tongues, the gift of miracles, the gift of healing - all found in that one man. I never read of another man who had such an abundance of gifts. But God takes everybody, every individual, and gives to every one his work. He gives to every man according to his several ability, according to the work God designs he shall do. The fullness of the Spirit in him will make him competent for that work. God will give to every soul just the gifts that are needed for every occasion.GCDB March 5, 1897, page 270.3

We do not need to explain as to the operation of the Spirit. The essential thing for us is the acceptance of the Spirit. Then whatever the Spirit is pleased to work in us, we will give God the glory. But we will not choose. We have the statement, “As he is, so are we in this world.” “God was in Christ, reconciling the world unto himself.” He has put into us that same word of reconciliation. “So then we are ambassadors for God, as though God did beseech you by us,” in his stead. The same work, you see, the very same work is given to us, that was given to Christ: “As my Father hath sent me, even so send I you.” To fit him for his work, “in him dwelt all the fullness of the Godhead.” So the inspired prayer of the disciple for us is, -GCDB March 5, 1897, page 270.4

That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith: that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.GCDB March 5, 1897, page 270.5

There is no difference; the same things are given to us, that were given to Jesus, for we are joint heirs with him. That is not lowering Christ. It is not depreciating Christ, but it is the Spirit endeavoring to give us a conception of the wonderful height to which God lifts man. The Spirit desires that the eyes of your understanding may be enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe. He wants us to see and know these things. Is there another question?GCDB March 5, 1897, page 270.6

(A voice) How could Jesus trust in God when he was a very small child, if all the wisdom he had was acquired?GCDB March 5, 1897, page 270.7

I cannot explain it; it is enough for me to know that he did. Of course the question hinges on that word if - if all the wisdom he has was acquired.GCDB March 5, 1897, page 270.8

Elder Fifield. - It seems to me that some of the most perfect trust there is, is that of the child. The Bible says, Except ye be converted, and become as little children.GCDB March 5, 1897, page 270.9

Of course children trust. But we get the idea that because children are small, and do not bother themselves about things as we do, they do not trust, when they have a great deal more than we do. Men build up doubt by their vain reasonings and philosophies only to knock it down again; but the child is not so foolish as to build up a great pile of stuff that he has to knock down again.GCDB March 5, 1897, page 270.10

But to return to that point, as to Jesus’ acquiring knowledge. It is a vital one, just as any other. On that depends whether we are going to get all the benefit of Christ, or whether we are going to dig a ditch and make a separation. Now, if he was such a monstrosity that as a child he had enough knowledge to fit out a full-grown man, what likeness is there between him and us? What benefit can we get from his experience? What a big advantage he had over us then. Could I get any benefit from his experience in such a case? - No; it would simply be discouraging. But it says that he was tempted in all points like as we are. “It behooved him in all things to be made like unto his brethren.” There is the benefit, the advantage.GCDB March 5, 1897, page 271.1

Elder Jones suggests that the words in Psalm 22:9, 10, make it plain. The Lord kept him as a child, as a youth, and as a man; and he will do the same thing for us, if we put our trust in him.GCDB March 5, 1897, page 271.2

Now take the case of Solomon, who, according to the Bible, was the wisest man that the world ever saw. There was none like him before or after, and all the world came to see the wisdom of Solomon. How did he get his wisdom? - God gave it to him? Did he go to bed one night, and wake up the next morning a wise man? He himself has told us how he got his wisdom, and how we may get it. It is true that he sought the Lord. The Lord said, What will you have? He said, I will have wisdom. The Lord says to us, What will you have? We desire wisdom, too. We are in continual need of wisdom about something or other. How shall we get it? - “If any man lack wisdom, let him ask of God who giveth to all liberally, and upbraideth not, and it shall be given him.” But let him be watchful about one thing. Let him ask in faith. How does faith come? - By hearing. Hearing what? - The Word of God. Let him ask, then, according to the Word of God. If he asks according to the Word of God, there is no doubt about his getting wisdom. Solomon asked for wisdom, and he got it. Turn to the second chapter of Proverbs, and we shall find out how he got it. There is only one way. The old proverb used to be that there is no royal way to knowledge. But there is. That is the only way there is to learn. Solomon was a king and he has given us the royal way to wisdom. And this is not simply Solomon’s opinion. It is the Spirit of God speaking through Solomon, and what the Spirit of God spoke to Solomon, he speaks to us. Let us read it:-GCDB March 5, 1897, page 271.3

My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness, and judgment, and equity; yea every good path.GCDB March 5, 1897, page 271.4

How did Solomon get his understanding? - He dug for it. He cried for it day and night. That is the way men seek silver and gold. That is the way the millionaires get their money. They put their minds on that one thing to the exclusion of every other thing day and night, because they would rather have money than anything else. Now, we would rather have wisdom than anything else, because the wisdom of God is salvation, and the salvation of God is everything. We have the key to the whole universe then. Solomon studied. He asked the Lord, and then studied, and the Lord gave him light. He studied God’s Word, “for the Lord giveth wisdom, out of his mouth cometh understanding.” So Solomon got his wisdom from the Word of God, and he did not have nearly so much of the written word as we have. But there was not another thing that Solomon had to make him the wisest man the world ever saw. Do you believe it? It was just by the study of the Word of the Lord.GCDB March 5, 1897, page 271.5

Some of you do not believe it, because you have read the Old Testament through, and you did not find very much in it. I have traveled across Nevada and Colorado, and I never saw any silver or gold in either State. Shall I say that I do not believe there is any gold or silver in these States because I never saw any there? But it is there nevertheless.GCDB March 5, 1897, page 271.6

I was not looking for it when I was there, and did not dig for it. Other men have found lots of it there. Some men may say that they see wisdom in the Bible, but only in certain directions; it does not tell a man how he ought to do in a Conference. It does not tell a man how he ought to do in his own affairs. How do you know it does not? You may say you have not found it there. It is one thing to say it is not there, and another to say you have not found it; because it has been found. Solomon found it there. And the Lord found it there, because he was greater than Solomon. Jesus was wiser than Solomon, and we have access to the same source of instruction that Solomon had.GCDB March 5, 1897, page 271.7

The question will come, How shall we know when we get the truth, that it is the truth? How shall we know we have the right way. I will tell you how you cannot know: if you use your mind to speculate, and try to reason things out. You get hold of some subject, some idea, then take that and try to drive it through the Bible, and use one text here, and another text there, and another text elsewhere, that will fit, - while you may have a pretty good theory, you cannot know anything about whether you are right or not. Of course you cannot. You will always be in doubt. The most you will be able to say is that according to your best judgment so and so is the truth. That is not studying the Bible at all. That is studying yourself, and trying to get the Bible to agree with you. It is another thing from studying the Bible. The same doubt will also always be in your minds when you take truth at second hand. The Lord says, Dig, just as you would for treasure. Take the Word, and look at it, and delve into it, until its truths are imprinted in your mind. And let them be turning over and over and over, just keeping them until they are digested and assimilated, and we get the good that there is in them. And then the light comes. It is life and you see it. Now, from my own experience I tell you that is the only way to learn anything of the Bible.GCDB March 5, 1897, page 272.1

Elder G. F. Watson. - Do you understand that we should not study by subjects?GCDB March 5, 1897, page 272.2

You cannot study the Bible that way. Nobody ever studies the Bible by subjects. That is not studying the Bible at all. You study the Bible itself, without reference to subjects, and then when a man asks you a question on any subject you are ready, no matter where he strikes you; you fall upon your feet every time. It makes no difference where you start in, it is there, and you see it. Now, when you take a portion of Scripture, read it and reread it, keeping your mind fixed upon it as though you would see to the bottom of it, - why, it is just wonderful. I can say for myself, that I do not deserve any credit for anything I know, because I have not obtained it by any shrewdness I have in studying things out. I simply take a scripture and look at it, and look at it. I want to know what it says, and that is all, without any speculation; and I will not allow myself to think, even myself by myself, one hair’s breadth from what the Bible says. I have not any curiosity to speculate about the Bible; my curiosity is just all in abeyance. The trouble is, we go a little way in the Word, and then start off on a speculation, going on nothing, wondering about this, and building up this theory and that theory; but we have no business to do that. It is not fair to treat ourselves or anybody else that way. I simply keep looking and looking, and it comes. Now, can a man know a thing that he sees? If the window is open here, and we look out, can we tell what we see?GCDB March 5, 1897, page 272.3

We look out here, and we see the sun shining; and we look out on the other side, and we see the sun itself. Then do we call two or three of the brethren, and say, Now, I want to be sure that I am right on this? I see something there; is that light? or is it not light? I want to be sure. The window is open, and I ask, Is that light? or is that not light? What would you think was the matter with me? - You would think I was blind. We want to be able to know light when we see it. And it certainly ought not to be a difficult thing for one to be able to do that. I would not give a farthing if every one in this house should go with me out into the street, and tell me the sun is shining. That would not help me one bit. You think I am wonderfully conceited, don’t you, because I can tell when the sun is shining? Well, I have fairly good eyesight, and what I see I know. Now, when we get acquainted with the Lord, we know the light, and we do not need to have somebody to tell us that it is light. Every one of us has to have that knowledge for himself, so that he can know it for himself; and he does not need to have anybody to tell him about it. We have that statement in 1 John 2:20: “Ye have an unction from the Holy One.” Have we? Settle that point. “And know all things.” How can that be? - Because just as it is told in the fourteenth chapter of John, “The Comforter which is the Holy Ghost, whom the Father will send in my name, he will teach you all things.” He will not teach us anything wrong. He will lead us into all truth. How much will there be that we need to know that we cannot have, and cannot find out? Now 1 John 2:27:-GCDB March 5, 1897, page 272.4

But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.GCDB March 5, 1897, page 273.1

Whoever receives any truth, no matter how true it is, from a man, and recognizes that as coming from a man, has not the truth at all. Whoever will quote a man, when he is trying to teach somebody, - well he is not teaching with authority. He does not know what he is trying to teach, and cannot expect that the people will. The man who knows the truth teaches as though there was not another man on earth who believed it. He knows it so thoroughly that any number of men in this world denying it would not have the least effect upon him.GCDB March 5, 1897, page 273.2

Elder Kauble. - Is it not just as possible for a man to be positive that he sees light when he does not see it, as for a man to be positive that he sees light when he does see it?GCDB March 5, 1897, page 273.3

No; it is impossible. A man cannot be sure of a thing that is not so. A man may be deceived, but we have no business to be deceived. What in the world are we in the world for as teachers, if we do not see and know the truth? What business have we to go out and teach somebody else what we do not absolutely know? How dare we do it, and thus run the risk of leading him astray?GCDB March 5, 1897, page 273.4

Question. - Was not Paul just as positive when he went about persecuting the disciples, that he was doing God’s service, as he was after he was converted?GCDB March 5, 1897, page 273.5

No; he was kicking against the pricks.GCDB March 5, 1897, page 273.6

Elder Kauble. - I read in the Testimonies that we ought not to teach new doctrines until after counseling with the leading brethren. The question comes, Are we to take our own individual judgment as to what is light?GCDB March 5, 1897, page 273.7

No; we are not to take our own individual judgment about anything. Cursed is the man that trusteth in man. There is nothing so accursed as for a man to trust in himself. We have the mind of the Spirit to depend on, instead of our own. That statement in the Testimonies is needed, but we need not be worried over it. Did you ever meet a man, and he would say, I have a new sermon, a new point, some new light. He tells you about it, and says, What do you think about this. He does not mean, of course, to ask your advice, but only to get your assent to his theory, so that he will feel more secure. I will tell you that in all my experience I have never seen anything in that way. In all my experience in the truth I have never yet found a new point, or gone to any one and said, I have a new point; because I never tried to get out anything new. I have not the slightest sympathy with anybody that goes about to get out new theories. Such a one could be in better business than that.GCDB March 5, 1897, page 273.8

Elder Ballenger. - Are we not commanded to get things new and old out of the storehouse?GCDB March 5, 1897, page 273.9

That is all right; I did not say that I do not get things new, for I am getting such things all the time. But we do not get new things by jerks. We are not studying to find something to unload on somebody else, or to arouse the anxiety of the congregation with the thought that they are going to get something that will tickle them, something that will create a sensation, that will be startlingly new, and that nobody ever thought of before. Such a man always does harm, even though there be some truth in that which he has. Truth is always the same, the old, old story, and yet it is always new. It is life, new life; it is the old thing always brightening up. It is eternal life. We live in eternity, if we are the Lord’s. He has given us eternal life, the power of the world to come. And the one characteristic, the chief characteristic of it is, that it is always fresh. The earth made new will be just as new after ten thousand years, as the first day. The man who reads a text of scripture before a congregation, and does not every time he reads that text learn something new from it, has not his eyes upon God. It is not something that you can sit down and jot down with the pen and ink; it simply comes. The new things that come to me are not the things that I keep a memorandum of, so that I can go about and say, Here I have another new thought. Indeed, the man that gets so little light that he can keep a memorandum of it, does not get enough to do him much good. It just keeps coming, coming, coming, like the rising of the sun. You cannot mark it. You cannot make two successive marks indicating the rising sun’s position in the heavens. When you make the second, it is not there. It is rising. It is higher, continually higher. So is the light from the Sun of Righteousness. Light is life, and life is growth, continual growth.GCDB March 5, 1897, page 273.10

(A voice) Such a man is going on and on; he is growing. “The path of the just is as a shining light, that shineth more and more unto the perfect day.”GCDB March 5, 1897, page 274.1

Why, brethren, if we had to meet together to decide upon every ray of light that God gives, we should have to be in General Conference all the year around. Light is coming all the time. A man cannot put his hand out and mark it. You cannot, no man in this world can write out a synopsis of faith, and tell the truth. You cannot get at it in that way. Truth is from God, and must be drank in as he has given it. A man is not to go around conscious of how much he knows. There is only one help to Bible study, and that is the Spirit of God.GCDB March 5, 1897, page 274.2

Question. - Do we understand that receiving the Word of God is receiving the Spirit of God?GCDB March 5, 1897, page 274.3

Yes, if you receive the Word of God indeed, because it is a living thing; it is the bread of life. If you take it as written by some other man, it is not Spirit at all. But if you take it as the living Word, spoken by God himself, then it is life.GCDB March 5, 1897, page 274.4

But, as I was saying, we are not to go around burdened with a sense of what we know. Why, brethren, when the apostles received the Spirit of God, do you suppose they went around all the time burdened with the consciousness of power? Christ said to them, Ye shall receive power after that the Holy Ghost is come upon you; but do you suppose they went about conscious of that power? - No; they were simply ordinary men the same as before, without any consciousness of power; but when the occasion for a certain thing arose, being always yielded to the Spirit, they were ready for the occasion.GCDB March 5, 1897, page 274.5

Brethren, we need to study the Bible; stop fooling with it; stop using it as a plaything; begin to study it, and believe there is something in it. There is more in it than you have any idea of. There is everything in it.GCDB March 5, 1897, page 274.6

We are studying the question, “I will put my trust in him.” We have seen justification by faith is the bottom and the substance of everything. See here, as we saw in what we read the other day, the failure to receive - not simply to assent to, but to receive - righteousness by faith is the cause of all these complications and these difficulties that have arisen. Do you see the point? Does that teach you anything? Does that not teach this, that if we all accepted righteousness by faith, and all that is in it, - because that means eternity of progress, - if we received it into our lives, we should know just how to do in everything? because it would open up the whole Bible to us, and then we would be saved all these difficulties, and all the snarls that we get into, and not have to spend so much time getting out. The trouble with many people is, trusting in the Lord makes them think, and it is hard work to think, and so they would rather trust in themselves. Now, that seems like a paradox. A great many people think that the worker who trusts in the Lord, and who preaches by faith, is the man who doesn’t think. How many times, as I have tried to impress upon the ministers that they should depend upon the Lord for their preaching just as much as they do for their living right, have I heard the objection raised, “We must not be haphazard; we must not go at random; we must not depend upon the spur of the moment, and go and give whatever we happen to have in our minds.”GCDB March 5, 1897, page 274.7

The testimonies say all that. But who said that depending upon the Lord was going at haphazard? You might as well say that the man who trusts in the Lord, to be kept from sin, is going in an utterly reckless, foolish way. It does look foolish to the man who doesn’t know anything about it. And I know how foolish it used to seem to me, how absurd, to think that man, by believing, could be protected from doing a wrong thing. But I know it now, and there is no foolishness in it. There is no going at random about it, for it holds a man right to the Rock all the time; and the man who throws himself into the hands of the Lord, that he will preach by faith - do you suppose he isn’t going to think and study? The reason why so many people do not trust the Lord is because it requires so much thinking; when instead of that they can just take a little time, when they feel well, and think for an hour or two, and work out a subject to their satisfaction, and they are forever free from thinking on that subject. Then when they get ready to preach, they can get out their notes, and all the time they know exactly how much they know, because they have it in their pocket. But, brethren, you cannot carry the Word of God in that way. You cannot carry the Word of God in your pocket. You have to carry it inside of your own heart. It has got to be a part of yourself. And as you go along, you may be unconscious that you know anything about a certain thing - the whole thing is gone from your mind, because you don’t need to use it then, and some brother comes along and says, “What is your opinion about this thing?” I don’t know anything about it; I haven’t any opinion. But if somebody comes along who needs light, somebody who wants help for his soul’s salvation, and that very thing is a thing that is going to help him out, the Spirit of the Lord will bring it, and it will be as clear as daylight, and you will see it, and all you have to do is just simply to read off to that man, or that congregation, just what you see by the Spirit of the Lord, - what the Spirit brings to your remembrance. But it does not bring that which we have not been giving our minds to; and that throws upon us a responsibility of keeping our minds upon the Word of God, of giving ourselves to the Word of God and to prayer, so that we may be ready for every good work; so that whatever condition a man may be in, whatever need, whatever distress of mind, we will have so studied the Word of God that although we may never have seen that man, we have the Word that meets his case exactly.GCDB March 5, 1897, page 274.8

Now, we do not have to go around burdened with a sense of how much we know, and with everything parceled, and each one of these things labeled in our minds; this subject is here, and that subject is there. We cannot get at truth in that way. But it is all there as light, and when the Spirit of God shows the occasion and the person, they all meet together; we are ready for every good work. It is not we, but the Spirit of God; and we can put ourselves into the channel and be used by the Spirit of the Lord.GCDB March 5, 1897, page 275.1

The Wisdom of the Cross.GCDB March 5, 1897, page 275.2

M. C. WILCOX

No Authorcode

(Sabbath Morning, Feb. 27, 1897.)GCDB March 5, 1897, page 275.3

TEXT: 1 Corinthians 1:21-24: For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.GCDB March 5, 1897, page 275.4

I am not going to take the time this morning to trace out all that this language contains, but shall aim at some of the principles which we can take into our lives. In verses five to seven we read as follows:-GCDB March 5, 1897, page 275.5

In everything ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ.GCDB March 5, 1897, page 275.6

In Hebrews 2:3 we read of the word being “confirmed unto us by them that heard him.” Many things have been confirmed unto us, but what we want is that the things of God - his truth and his law - should be confirmed in us, by the power of Jesus Christ. In the words which I have read for my text, two classes are brought to view who reject the gospel: one, a superstitious and credulous class who seek for signs and evidences after the devices of their own imaginations, evidences that will confirm to them their own ideas; the other, a class seeking for confirmations of theories and ideas according to their conceptions or worldly wisdom; that is, according to their own ideas of philosophy and truth. Both of these classes really stand upon one basis, and that is selfishness, or self-sufficiency, self-dependence, seeking rather to establish their own ways than the ways of God.GCDB March 5, 1897, page 275.7

“The Jews require a sign.” And, turning to the history of our Saviour, we find this statement often verified. In Matthew 12:38-40 it is written:-GCDB March 5, 1897, page 275.8

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: for as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.GCDB March 5, 1897, page 275.9

This demand of the Jews was repeated over and over again. Even while he was working his mightiest miracles, and continually showing them signs and evidences of his divine power, yet in the face of these things they came to him asking for a sign. They wanted something that was in harmony with their own ideas. It seems to me that the Saviour’s answer to the Jews is one of the saddest found in the gospel: “There shall be no sign given to it [this generation], but the sign of the prophet Jonas.” The only evidence that was vouchsafed to them would come to them after they had passed probation’s line and their doom had been sealed, - after they had committed the fatal act, and had carried their unbelief to the farthest extreme, - then the sign would be given to them, but they could not receive it. The Son of God had come to them, and they had seen manifestations of his divine power; but they had rejected all these things, and the favorable hour for that nation passed away. God was giving them signs and evidences all the time, but none that they would believe.GCDB March 5, 1897, page 275.10

The Greeks sought after wisdom. Turning to Acts 17:16-21, 32 we have an account of the visit of the apostle Paul to Mars’ Hill, the heart of the Greek philosophy. The characteristics of the Greeks are plainly given in the twenty-first verse. They “spent their time in nothing else, but either to tell or to hear some new thing.” It was the wisdom of the world that they were seeking after, and not the wisdom from above. They were diligent in seeking out new things, and diligent in telling them, and they were willing to adopt that which commended itself to their understanding, and which accorded with their ideas of philosophy; but when they heard of the resurrection of the dead, some mocked. This was a new thing to them which they were not able to reconcile with any philosophy with which they were acquainted.GCDB March 5, 1897, page 276.1

The lesson of these things is for us to-day. There are still those who seek after signs, who demand that the work of God shall be done in the way which they have marked out. They are not ready to receive evidences that do not harmonize with their ideas; and there are those who are seeking for the truth only on lines of worldly wisdom. God would have us to find wisdom in those places only where true wisdom can be found. Permit me to read a few extracts from Special Testimonies along this line of thought:-GCDB March 5, 1897, page 276.2

“Formality, worldly wisdom, worldly caution, worldly policy, will appear to many to be the very power of God, but when accepted it stands as an obstacle to prevent God’s light in warnings, reproof, and counsel, from coming to the world.”GCDB March 5, 1897, page 276.3

“Those who have no time to give attention to their own souls, to examine themselves daily whether they be in the love of God, and to place themselves in the channel of light, will have time to give to the suggestions of Satan and the working out of his plans. Satan will insinuate himself by little wedges, that widen as they make a place for themselves. There will be a gradual adoption of worldly policy. The specious devices of Satan will be brought into the special work of God at this time.”GCDB March 5, 1897, page 276.4

“We are not to hear the counsel or follow the plans suggested by unbelievers. Suggestions made by those who know not the work that God is doing for this time, will be such as to weaken the power of the instrumentalities of God. By accepting such suggestions, the counsel of Christ is set at naught.”GCDB March 5, 1897, page 276.5

“Those who are self-sufficient, who do not feel the necessity of constant prayer and watchfulness, will be ensnared. Through living faith and earnest prayer the sentinels of God must become partakers of the divine nature, or they will be found professedly working for God, but in reality giving their service to the prince of darkness. Because their eyes are not anointed with the heavenly eyesalve, their understanding will be blinded, and they will be ignorant of the wonderfully specious devices of the enemy. Their vision will be perverted through their dependence upon human wisdom, which is foolishness in the sight of God.”GCDB March 5, 1897, page 276.6

Let us take time to try every one of our hearts, for we are all in danger of the things that are here pointed out. Satan will work in the last days as never before. During his long experience of six thousand years he has grown crafty in the art of deceiving. Six thousand years’ practice of every device of deception has given him great power; and with new inventions he will seek to ensnare the people of this generation. “New and old will commingle, and this will take place right early.” Our Saviour tells us in Matthew 24:24, that “there shall arise false christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” Satan’s best efforts are not directed to deceiving the inexperienced, the children of this world; but he will try every art to deceive, if possible, those who have come to a knowledge of the truth; those who see some beauty in the light of God, and not those who are wholly blinded. The apostle alludes to his work in the following language, in 2 Thessalonians 2:9, 10:-GCDB March 5, 1897, page 276.7

The working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.GCDB March 5, 1897, page 276.8

Satan will employ the deceivableness of unrighteousness. These things will not come to us in the form of evil, but as genuine truth. And by every device of which he is master, Satan will make unrighteousness appear as righteousness. The counterfeits which are most likely to pass are those which appear most like the genuine; and the danger is that while we are expecting certain events to take place, and that God’s work will take certain forms, Satan will counterfeit that which we are looking for, and thus we shall be deceived. We have our ideas of how things will come about, and we are in danger of closing our eyes to all other things, and the enemy taking advantage of the situation, will counterfeit the truth; and when we see the very things for which we have been looking, we shall be misled. For we are looking for wonderful manifestations, and the Word of God says that Satan will work with all power, and signs, and lying wonders. God will also work by signs and wonders, but the testimony or Word of God must be confirmed in us; there must be that close communion between us and God and his Word by which we shall be able to discriminate between the true and the false. God has declared his method for obtaining wisdom, and that is to obtain a knowledge of himself. The Word says, “Acquaint now thyself with him.” The world’s method as expressed in the old pagan maxim is, “Know thyself.” It is true that God wants us to know ourselves, as he knows us; but man’s wisdom cannot reveal this to us. We cannot learn these things from the standpoint of human philosophy. No progress has been made in these things in all the past.GCDB March 5, 1897, page 276.9

The study of comparative religions is one of the sad features of our religious life to-day. The fact that so many are looking into darkness for light does not speak encouragingly for the religion of the future. Christianity cannot be compared with other religious systems, because truth bears no comparison to the craft of the arch deceiver. He who searches in darkness for his religious faith will find only darkness; and between light and darkness there is no agreement. Christ has no concord with Belial. We need not study the philosophy of this world in order to know the truths of divine revelation. The greatest possible mistake we can make is to grope among the earthly for the divine. We never shall find it there. In order to detect the false, we need only to know the true. God has set before us the source of wisdom in the words of our text: “Christ crucified ... unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” In the eighteenth verse it is said that “the preaching of the cross is to them that perish, foolishness, but unto us which are saved, it is the power of God.” This is where wisdom lies. It is in the cross of Christ. All in the Cross. We sometimes look at the resurrection, or the new earth, or other things, and long for them, and they are all parts of the great plan of salvation; but, brethren, our wisdom is in the cross of Christ. What does the cross mean? In answer read John 12:23, 24:-GCDB March 5, 1897, page 277.1

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.GCDB March 5, 1897, page 277.2

The wisdom of the world is to gather everything to ourselves. The wisdom of the cross is to give up all for others, even to the death. The cross is not to the Christian simply a fact that occurred eighteen hundred years ago. It is an ever-present fact. And God wants it to be to us such a living fact as though we stood upon Calvary itself in the presence of the crucified One. Christ not only gave his life upon Calvary, but he gave all of himself for mankind in the beginning. He who was in the form of God, as declared in Philippians 2:5-8, did not affect to be like God, did not aspire after all power, but emptied himself of his divine power, becoming a servant, taking upon himself the likeness of man, and becoming obedient unto death, even the death of the cross. And because of this, the Father filled him with all the fullness of God, and exalted him above every name that is named. Thus by the cross he was filled with all wisdom, all power. He descended to “the lower parts of the earth,” to death, nothingness, that in the fullness of the Godhead wherewith he was filled, he might fill all things.GCDB March 5, 1897, page 277.3

One of the great lessons presented before us in the gospel is that we are living in the presence of the cross. That is what Christ taught. And the wisdom of the cross will be a theme for contemplation throughout eternity. That the Son of God should lay aside all his glory and take upon him the form of sinful man - take upon him the death of the cross - is a subject worthy of the highest study.GCDB March 5, 1897, page 277.4

Sometimes we find those who are starting in the Christian life counting out what they must give and what they may retain. But this is not the principle of Christianity. Love seeks to give, and not to withhold. But love has its everlasting reward. Because Christ emptied himself, God filled him with all the fullness of the Godhead. That is what love always does. Love never holds back and binds its possessions to itself, but love gives, and in giving always receives more than it gives. And inasmuch as Christ gave all, God gave him all things. That is what the cross of Christ means, giving up all for love’s sake. It meant that to Christ, and that is what it must mean to us: and God asks us to embrace the cross in order that we may receive that which he has for us. That fullness which came to Christ never could have come to him except for the cross. It is true that he was perfect before he gave himself, but he gave up all that in his work for man there might be no semblance of selfishness. For the unselfishness of Christ all righteousness was won for those who would accept the cross.GCDB March 5, 1897, page 277.5

All crosses are not the cross of Christ. There are those who are making crosses for themselves all their lives. Some of the greatest blessings that God sends to us are perverted into crosses and trials. But that is not bearing of the cross of Christ. What the cross means is indicated in Galatians 5:24:-GCDB March 5, 1897, page 278.1

And they that are Christ’s have crucified the flesh with the affections and lusts.GCDB March 5, 1897, page 278.2

They that accept of the crucifixion of Christ must therefore give up all as Christ gave up all heavenly glory for them. The apostle says in Galatians 6:14:-GCDB March 5, 1897, page 278.3

God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.GCDB March 5, 1897, page 278.4

How much, then, of this world can a Christian bring into his life? How much of its purposes, its educational principles and plans, should we bring into our lives? The Word of God to us is that we should not seek worldly counsel or worldly wisdom.GCDB March 5, 1897, page 278.5

We are not to hear the counsel or follow the plans suggested by unbelievers. Suggestions made by those who know not the work that God is doing for this time, will be such as weaken the power of the instrumentalities of God. By accepting such suggestions, the counsel of Christ is set at naught.GCDB March 5, 1897, page 278.6

God’s wisdom is infinite. And when we come to the place where we are willing to give all for God, we will have room for Christ to come in and fill us with the fullness of God. “In him ye are complete.” All things come into our lives if we reckon ourselves dead upon the cross. Then we shall not be seeking after the things of this world. We shall find that which is so much better in the contemplation of Christ and his infinite love.GCDB March 5, 1897, page 278.7

On the other hand, the world will not be looking to us to forward its plans. It will know where to find us. The world will be crucified unto us, and we crucified unto the world. In the experience of the disciples on that last fatal night we have many profitable lessons, and here is one of them: No such temptations came to John as came to Peter. He went in with Jesus into the judgment hall. All men knew that he was a disciple of Christ. Of his attitude and relation there was no room for doubt, and hence there was no opportunity for temptation. But there was another disciple of whom it was said that he followed Jesus afar off. There was in Peter a feeling of pride and resentment at the humiliation to which he thought he had been subjected. There was a lack of submission. He had felt rebuked because his plans were not accepted. He desired the glory of discipleship, but not through the cross. Going into the judgment hall he stood aloof from the Master, and when the question came to him, “Art thou not one of his disciples?” he swore he never knew him. The Lord wants us to have so much of the grace of Christ in us that the world will know that we belong to him. Our young people especially should stand where the world will know where to count them. There should be no room for doubt as to which side they stand on. The temptations which sweep away thousands would never touch those who always stand faithful and loyal to Christ. The lusts of the flesh must be so crucified in us, that when Satan comes to us there will be no place upon which he can hang his temptations. Being crucified to the world does not mean that we shall go out of the world, but we are to be separate from the world in spirit, in our purposes and in our actions. But we are here to save the world. We are called upon to preach to the world, - living epistles which shall be known and read of all men, - to bear the testimony of Christ crucified in us. If a grain of wheat fall to the ground and die, the same will bring forth much fruit; and if we die to Christ, God will bring to us a new life. There is glory in crucifixion, though it was the humiliation of our Lord. It is thus that self dies, and then the glory of Christ comes in. What a life that is - a life that lives and loves through all eternity! But we are too prone to have our anxiety fixed upon some things - to have some plan of our own to carry out. We are not willing to take the loving cross and all that it involves. Why will we hesitate to give up all for him who gave up all for us, and in this freely gave us all things. Every soul in the kingdom of God will have been brought there by that wonderful transformation of the cross. The result of the trade is to be sons of God. Will we not accept that life to-day? It means life spiritual, and life eternal. It means wisdom to solve every problem. It means strength for every trial - it means that Christ is all in all. God grant that this may be our portion. Amen.GCDB March 5, 1897, page 278.8

The First Great Commandment. A. T. JONES. (Tuesday Evening, March 2, 1897.)

No Authorcode

YOU know that the Lord has said of this time and of the people who live at this time, that “here are they that keep the commandments of God and the faith of Jesus.” You and I rightly profess to be that people, and we stand where we profess that it can be said of us by the Lord, to the universe, “Here are they that keep the commandments of God and the faith of Jesus.” And it will be a fact, not merely because he says it, but he will say it because it is a fact.GCDB March 5, 1897, page 279.1

That text applies fully to you and me who are here in this house; and the Lord wants it to become a fact now and remain a fact straight along, so that he can proclaim it to all the world and to all the universe continually: “Here are they that keep the commandments of God and the faith of Jesus.”GCDB March 5, 1897, page 279.2

That is what we are to study. We are to study in these lessons, to know whether we keep the commandments of God or not; so that the Lord can say of us, “Here are they that keep the commandments of God and the faith of Jesus.”GCDB March 5, 1897, page 279.3

In keeping the commandments of God, assuredly the first one comes in, and that assuredly we are to keep. And here is his word: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.”GCDB March 5, 1897, page 279.4

Now, can the Lord say of you and me in respect to that commandment, Here are they that keep it?GCDB March 5, 1897, page 279.5

Has the Lord all your heart, so that you have no heart for anything but him and that which is his?GCDB March 5, 1897, page 279.6

Has the Lord all your soul, in a devoted love, so that there is no sentiment of your being that is not his?GCDB March 5, 1897, page 279.7

Has the Lord all of your mind, so there is no thought of your mind, no working of your mind, no part of your mind but that is his, - devoted to his service? For with the mind we serve the Lord our God. Not with some of it, not with a part of it, but with all of it. So that you have no mind to devote to, or put upon, anything that is not of God.GCDB March 5, 1897, page 279.8

Is all your strength his, so that you have no strength to put anywhere but upon that which is God’s, and to his service?GCDB March 5, 1897, page 279.9

If all this is true of you, then it is truly said of you, “Here are they that keep the commandments.”GCDB March 5, 1897, page 279.10

“The second is like unto it, Thou shalt love thy neighbor as thyself.” When the love of God is in our hearts, as in the first commandment, it will be easy enough to love our neighbors as ourselves.GCDB March 5, 1897, page 279.11

As was brought out in Brother Kellogg’s talk the other day, of that little boy in Chicago who went to a man, a perfect stranger, and said to him, “Do you know that you are the greatest sinner in the world?” And when the man in surprise asked how that could be, saying that he had never murdered anybody, had never committed any great crime, the little boy said to him, “The greatest commandment is, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. Do you do that?” He answered, “No, I do not. I can’t say that I do at all.” “Well,” said the little fellow, “that is the greatest of the commandments. You are breaking the greatest commandment; then you are the greatest sinner.” The man admitted it, and was led to God and full salvation. That is straight enough: as this is the greatest commandment, he who breaks it is the greatest sinner. Is it you?GCDB March 5, 1897, page 279.12

You and I are professing to keep the commandments of God, and the faith of Jesus. Are we breaking the first of all the commandments of God? If we are not keeping the greatest, the first, of all the commandments, we are breaking it. If we are breaking this one, we are not keeping the commandments; that is settled. You and I must decide now, and we must decide forever, whether we will serve the Lord with all the heart, and with all the soul, and with all the mind, and with all the strength.GCDB March 5, 1897, page 279.13

It is written, “The kingdom of God is within you.” The realm that is within us, is the realm of God; it was so when man was made, but the enemy usurped the place of God; and the Lord set man free again to choose whether God shall have his own place in his own kingdom, or whether the usurper shall have the place of God in God’s kingdom. The kingdom that is in you is the Lord’s. It is for you to say whether the Lord shall rule there, or whether the enemy shall rule there. And if you do not choose that the Lord shall rule there, you do choose that the enemy shall rule there. It is altogether upon man’s choice as to who shall rule.GCDB March 5, 1897, page 279.14

Somebody must rule. Man was not made to rule himself, independent of God. He was made to be himself with God, and cannot be himself without God. The man was made to stand with God. God’s kingdom was within him. God ruled within him. But he started out to have his own way by following Satan. But a man can have his own way only by following God. The kingdom of God is within you. We must choose that God shall take his own place in us, in his own kingdom in our hearts. He will take his place there, and he will rule there when he can have his own place in his own kingdom.GCDB March 5, 1897, page 280.1

You know with reference to God’s kingdom on earth that it shall be from sea to sea, and from the river to the ends of the earth. The kingdom of God, this kingdom that is to come when the Lord comes, you know is to cover every inch, every particle, of ground that there is in this world. Now the kingdom of God is within you. Does that kingdom inside of you where God rules - does his rule cover every bit of space, every particle of ground in your heart? Does it? That is the question, and these questions are for us in more ways than one.GCDB March 5, 1897, page 280.2

I am simply reading the commandment, and calling your attention to what the commandment says. And this in order that you and I may have our minds and hearts open always to the question, Is it true of us, “Here are they that keep the commandments of God and the faith of Jesus” with all the heart, soul, mind, and strength?GCDB March 5, 1897, page 280.3

What your mind is resting upon, what it is studying upon, what it is working at - is God in that thing? Is it for the glory of God? The research that you are making, the studies that you are following, the whole thought of your mind - is it that the image of God may be impressed there? Is it to find God more largely in the mind? Is it to glorify him more? Is he the first and the all in all, in your intellectual efforts. Do you love him, serve him with all the mind?GCDB March 5, 1897, page 280.4

And with all thy strength. The field that you are plowing, are you plowing it for God? The plane that you are shoving, to make smooth a board, are you doing that for God, so that whatever you receive is God’s and not your own at all? Is your strength so entirely devoted to God that you are working in the cause of God wherever you put your hand?GCDB March 5, 1897, page 280.5

It has been a prevalent idea that a person needs to cease working at his trade, or whatever he is employed at in manual labor, before he can be a worker in the cause. Many say, “I want to get out of what I am at. I wish I could see out. I wish I could get out of this shop. I would like to be a worker in the cause.” If you are not a worker in the cause where you are, you will not be a worker in the cause when you get where you want to be. If you are not a worker in the cause as you are plowing the field, you would not be a worker in the cause if you were trying to preach in the pulpit. If you are a blacksmith, and at the anvil day by day - if you are not a worker in the cause as thoroughly, as heartily, as whole-heartedly, as I am in the pulpit, then you would not be a worker in the cause if you should be distributing tracts somewhere.GCDB March 5, 1897, page 280.6

There is an example set before us of what mankind may be; and of what every believer in Jesus is to be. The Son of God came to this world to show you and me just what it is to keep the commandments, and just how it is done. And he worked at a trade about six times as long as he preached. Beginning at the age of twelve, when he could begin to work with Joseph at the carpenter’s trade, when he could do considerable, - as a twelve-year-old boy can do a great many things assisting a carpenter. Beginning therefore at the age of twelve, he was baptized and began preaching at about thirty years of age; that makes eighteen years. These years he was working at the carpenter’s trade. From the age of thirty to thirty-three and a half, he spent in the public ministry, preaching. So you see it was nearly six times as long that he worked at the carpenter’s trade as he did at preaching.GCDB March 5, 1897, page 280.7

Now was he just as much the Son of God those eighteen years that he worked at the carpenter’s trade, as he was the three and a half years when he was engaged in preaching? - You know that he was. Was he my Saviour and your Saviour when he was there sawing a board, and making a bench and putting legs in it, - was he just as much my Saviour and your Saviour then, as when he was upon the cross? - You know he was. “For we are saved by his life.”GCDB March 5, 1897, page 281.1

Do not forget that it was at the close of these eighteen years, when he came to be baptized, and was baptized, at the beginning of his ministry, and at the close of his carpentry, - it was then that God said, “This is my beloved Son, in whom I am well pleased.” Was he not, then, just as much a worker in the cause those eighteen years, as he was the latter three and a half years? - You know he was. Then if you are a carpenter, and a professed believer in Jesus Christ, can you not be a follower of him? Are you not to be his follower and a worker in the cause just there, as really as though you were in the pulpit? I do not say that you are obliged to remain always a carpenter. He did not. I do not say you will be obliged always to remain a blacksmith or a farmer; but I do say and insist that while you are a carpenter, while you are a blacksmith, while you are a farmer, you are to be a worker in the cause as truly as you shall ever be, wherever you may be.GCDB March 5, 1897, page 281.2

Thus Jesus has shown to every one of us, what it is to be a Christian, and what our life is to be, at whatever our minds, our hearts, or our hands may be employed. He loved God with all his heart, all his soul, all his mind, and all his strength, when he was a carpenter. When he sawed boards, when he made tables, when he made doors and set them up, it was to the glory of God. God was all in all to him. When a man came to him as a carpenter, seeing him only as a carpenter; not seeing him the Saviour of the world as such, - when a man came to him only as a carpenter, and sat down with him and said, “I want a table made. Will you make it for me?” and he answered, “What kind of a table do you want?” and the man described it to him, and Jesus said, “Yes, I will make it for you;” when Jesus had made the table and carried it on his back to the man’s house, and took it into the man’s house, and set it down there for the man to use - in all that transaction Jesus was altogether God’s. God was in all his actions. In every joint that he made in that table there were no cracks, none were covered up with dust, nothing was covered up, it was an honest table. It was throughout such a table as God could approve.GCDB March 5, 1897, page 281.3

And when he made the bargain to make the table, he made such a bargain as was honest, such a one as God could look upon and say, That is an honest bargain. He did not ask the man to pay more than was justly due for such a piece of work as that. The man asked him, “Will you make such and such a table?” “I will.” “What will you charge for it? - what will it cost?” He would calculate upon it, and he would say to the man, “The lumber will cost so much, and it will take such a length of time to make it, and my work is worth so much. Do you not think so? Do you not think my work for the length of time it will take, will be worth so much?” And the man would say, “Yes, I do. I think it is worth all that. That is honest. That is a clear bargain.” And when he took the table on his back and took it over there and set it down, the man paid him what the bargain called for, and God could look down on that whole transaction and say, “That is honest. That is all that any one can do.”GCDB March 5, 1897, page 281.4

Is that the kind of a carpenter you are? You profess to be a Christian. Is that the kind of a workman you are, whatever you are doing?GCDB March 5, 1897, page 281.5

Do you love God with all your heart, all your soul, all your mind, and all your strength? Whatever you do, or are called to do; whatever business you transact with your neighbor, be he heathen or Christian; is it done in such a manner that God can look at it and say, “That is good enough for the kingdom of God;” because all your heart, all your soul, all your mind, all your strength, is in it to the glory of God.GCDB March 5, 1897, page 281.6

Are we keepers of the commandments, or not? That is the question. And it is time that we find this out so thoroughly that the Lord can certify in the message that he speaks, “Here are they that keep the commandments of God.”GCDB March 5, 1897, page 281.7

Now, you can see that this commandment covers the whole ground of everything, and that we cannot touch a single thought in the whole realm of thought that does not come into this text with which we have started. So, then, we must look at everything in our thinking, we must look at everything that our mind is called to, in the light of that scripture, the first of all the commandments.GCDB March 5, 1897, page 281.8

Everything that we are called to put our hand to, we are to look at it in the light of that greatest of all the commandments. Is it a thing that in the fear of God I can enter with all my heart, and soul, and mind, and strength? If it is not, then do I want to touch it? - No. If it is such a thing that I cannot enter upon with all my heart, mind, soul, and strength, and with God, what then have I to do with it? If God cannot go with me, then I am breaking the commandments. I am not devoting everything to him. All my strength is nothing if it is engaged in something that he cannot enter, or cannot touch or approve of, or that he cannot accept.GCDB March 5, 1897, page 281.9

I know that this is straight, but it is Christianity. It is Christianity, and you and I must not be content with one-sixteenth part of anything short of exactly that. We must not allow ourselves to be content for even the shadow of a moment, with anything in this world, less than that everything we enter into, we shall do it with God with us, and then enter into it with all the heart, and all the soul, and all the mind, and all the strength. And I tell you when we come to that, all of us, if all in this house will surrender to him right now, and will hold fast there, we can’t imagine what power of God will be manifested in the world.GCDB March 5, 1897, page 282.1

The great difficulty from the beginning has been that men would not allow God the place in their hearts that belongs to him. God started man that way, and he turned away to everything else, and shut out God entirely. God set him free from that darkness, set him free to choose, and called him to choose, whether he would love God with all the heart, all the soul, all the mind, and all the strength. He was set free to choose to let God have his place again; but so many chose that the Lord should not have his own place, that the flood swept them off the face of the earth.GCDB March 5, 1897, page 282.2

Then the Lord started the race again. And the only thing that he asked of each was that he should love the Lord God with all the heart, and with all the soul, and with all the mind, and with all the strength, and his neighbor as himself. That is all he asked of the eight who went into the ark, and who came out of it. If the first man had loved God with all his heart, and with all his soul, and with all his mind, and with all his strength, no sin could ever have entered.GCDB March 5, 1897, page 282.3

After he had sinned, and the Lord had released him from that thralldom, if Adam and all his children had loved God with all the heart, soul, might, mind, and strength, what would have been the condition of the world? - They would have been keeping the commandments of God, and the faith of Jesus, and righteousness would have covered the earth as the waters cover the sea. Is it impossible that that thing can be fulfilled in man under the bondage of the curse, under the bondage of sinful flesh? Can God so deliver the sinner from the power of sin in the flesh that he can love God with all the heart, soul, might, mind, and strength? - Yes. Sin could not have cursed the earth, as it is, even with men under the bondage of the flesh which is sinful, if they had believed in God, and kept the commandments of God, and the faith of Jesus. That is the truth, for that is Christianity. So, then, you see that all the Lord ever wants in us, all he ever wanted in man since Adam sinned, was and is, that he should keep the commandments of God, and the faith of Jesus. And the first of all the commandments is, Thou shalt love the Lord with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.GCDB March 5, 1897, page 282.4

In Romans 1:21, it tells that at the beginning “they knew God.” Look at this: man in the starting out of his career knew God. Adam knew God to begin with, but did not retain this knowledge. When Adam sinned and was again started, he knew God. When the race again started after the flood, it knew God to begin with; so that mankind have departed from God all the time. The world was so sinful, is so sinful, and will be so sinful, because it knew God and rejects him, and not because it knew not God. So that the world is not in wickedness because of darkness; the world is in darkness because of wickedness.GCDB March 5, 1897, page 282.5

The world began with light; and that darkness has come in, is because of the choice of men; “when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.”GCDB March 5, 1897, page 282.6

Now notice; what first? - They knew God; but they did not glorify him as God; they did not give him the place in them that belongs to him. They did not glorify God, - did not reveal him to man, did not make him manifest on the earth; for Jesus said, I have glorified thee on the earth, and he was God manifest in the flesh. These men who knew God, would not allow God to be manifest in the flesh. They were not thankful. Then they became vain in their imaginations; then their foolish heart were darkened; then in their darkness they professed to be wise. That wisdom was foolishness, and then they made images.GCDB March 5, 1897, page 282.7

Thus you see that the image that is set before men’s eyes, in his idolatry, is only the outward manifestation of idolatry, the outward representation of it. The idolatry is already away down in the heart, and has been working several steps of the way out. Think of it. Where does idolatry begin? - In the heart. Where in this course does idolatry begin? - When they knew God, they glorified him not as God; right there they all begin. Then where is there any middle ground between the knowledge of God, and idolatry?GCDB March 5, 1897, page 282.8

Think carefully now. They knew God, and, “This is eternal life, that they might know thee.” The knowledge of God is eternal life; that is settled. They did know God; they had eternal life in the knowledge of God. That is written. But they went into idolatry. How many steps from the knowledge of God did they take to get into idolatry? - Only one. Then, how many steps from loving God with all the heart, might, mind, and strength, need to be taken to reach idolatry? - Just one. Then if I do not love God with all my heart, and all my soul, and all my mind, and all my strength, what am I? - An idolater.GCDB March 5, 1897, page 283.1

It may be I have no graven image before me. These people did not in the beginning. But they did have an image, a conception, formed in the mind, and when they made their graven image, it was simply a representation to stand before the eyes, of what they already had in the mind. The first man who made an image had a conception of that in his mind before he made it. The first man who made an image had the conception that it should be his god, and that conception was there before he made the image out of wood or stone. Then that image of stone, that he set before his eyes, was only the outward form which he made to represent to him in that shape what the god was that he already had in his mind. Then did he not have a god before he made that graven image? - Yes. Where was it? - In his heart.GCDB March 5, 1897, page 283.2

They became vain in their imaginations. Whose imaginations? — Their own. Here is that man who is imagining something; he makes an image of his imagining, and sets it before his eyes outside of him. Imagining is simply mental imageing. And the image in stone is but the tangible form of the image-ing in the heart. Where was the image first made? — In his mind; in his own imagining, in his own thinking. But who was there when he had separated from God? — None but Satan and himself? Then, whence can his thoughts come? — From himself and Satan only.GCDB March 5, 1897, page 283.3

So then, you see plainly enough that idolatry is in the heart; the conception, the image, is already there before the image can appear outside. Though his god be the sun, moon, or stars, this conception, his idea, his imagining, is there before he puts it into outward form in the sun, moon, and stars.GCDB March 5, 1897, page 283.4

All that appears in idolatry is simply the reflection of what is in the heart. And God must be in the heart, with all the heart, all the soul, all the mind, and all the strength, or else idolatry is there. There is no middle ground.GCDB March 5, 1897, page 283.5

In fact, after the flood, when men first left the true God and went away and had gods of their own - they allowed these gods to occupy the place of God to them, thus showing that when they knew God they recognized him as their only ruler. When I love God with all my heart, with all my soul, with all my mind, and with all my strength, who alone will be my God? - God. Who will be my only authority? - God. Who alone will have authority over me? - God. Is he capable of exercising right authority? - Yes. Is he capable of keeping man straight? - Yes. When a man loves God with all his heart, soul, mind, and strength, he does not need any other law or authority to keep him straight in the world. Who is his governor? - God. And is God able to govern when we love him supremely? - Yes. But, when man leaves God, and goes into idolatry, is he capable of governing himself? - No.GCDB March 5, 1897, page 283.6

Now after the flood, while they yet knew God, they recognized him as their only King and Governor. They had no other ruler. When they first departed from God, and put other gods in his place, - I mean at the beginning, when they went away from God, and put other gods in God’s place - they allowed those other gods to occupy the place of rulers. They professed that these gods were their rulers. They had no kings; men did not yet profess to set themselves up as rulers. Men professed that the gods were the kings; and the men who were in authority were only the representatives of the gods, while the gods were the real kings.GCDB March 5, 1897, page 283.7

The evidence of this you will find in “Empires of the Bible,” page 50. Here are the first records that were found in Babylonia, where the race started, and where the confusion of tongues took place - where the race forgot God. I read:-GCDB March 5, 1897, page 283.8

To Ninridu, his King, for the preservation of Idadu, Viceroy of Ridu, the servant, the delight of Ninridu.GCDB March 5, 1897, page 284.1

Here the ruler, Idadu, in writing an inscription to his god, professed that he was simply the viceroy of his god. He did not claim to be a king. Thus you see that the god was this man’s king. The god was held to be the king of the people, and this man who was in authority, was only the god’s viceroy, or lieutenant.GCDB March 5, 1897, page 284.2

This shows that the knowledge of God as the rightful Ruler, was so recent that no man had the courage yet to set himself up for king. Do you see that? Think carefully. When God was the only ruler, he was, of course, their only king; but when they turned away from him and took other gods, their knowledge of the true God was so recent, his relationship was so recent in their knowledge, that when they put other gods in the place of God, and set up these false gods as their king - a man in authority amongst men had not the courage to take the title of king; but chose to be known as the viceroy of the god who was to be the real king. I repeat it. The knowledge of the true God as the only King was so recent in the minds of these men that no man had yet the courage to take the title of king. Their recollection of God as the only King and Ruler was still so clear that it was too much like an attempt to dethrone God, for any man to take the title of king.GCDB March 5, 1897, page 284.3

I will read another inscription from this same land, from the same time:-GCDB March 5, 1897, page 284.4

“To Ninip the King, his King,
Gudea Viceroy of Zirgulla, his house built.”
“To Nana the Lady, Lady splendid,
His Lady, Gudea, Viceroy of Zirgulla ... raised.”
- Empires of the Bible, p.50.GCDB March 5, 1897, page 284.5

Here is a man who built a house in honor of his god. This man says he is viceroy of this god, who is king. This man Gudea does not profess to be king. He is in authority, but he does not profess to be king. Who is the king? - His god. That shows to you again that the knowledge of the true God as the only King was so recent in their minds, they had not gone so entirely away from God and from the idea of God as only King and Ruler, as to be willing to set aside the idea of God’s kingship, and allow a man to take the title of king.GCDB March 5, 1897, page 284.6

A. F. Ballenger. - The man in place of authority, then, claimed to be the viceroy of his god, and not a king?GCDB March 5, 1897, page 284.7

Yes. There were no kings yet. We are not speaking of man as king. There were no kings yet amongst men. There were men in places of authority. A man was ruling over others. He had power, but he did not call himself king. He was not known as king, and would not yet allow himself to take the title of king. Why? - Because he had not yet got so far away from the idea of the true God, as sole rightful King, as to be brave enough, as to have wicked courage enough, to set aside all idea of any godship as king, and set himself up for king.GCDB March 5, 1897, page 284.8

These are the earliest records that have been found in that land. You can see that they are amongst the very earliest. They are records from the time before men took the title of king at all, and when they had the idea of the true God as being King.GCDB March 5, 1897, page 284.9

But here is a record a little earlier than that, which speaks of the confusion of tongues at the tower of Babel. On the fourth page of “Empires of the Bible” you have the Bible account of the confusion of tongues. This is the account that the people wrote amongst whom the confusion of tongues occurred. In the Bible you have the Lord’s record of it. In this inscription on the bricks that were buried in the ruins of Babylon and have been discovered, you have their account of it. You can set it alongside of the account in the Bible, in the eleventh chapter of Genesis, and you will see the two things exactly alike. Here is what they said about it:-GCDB March 5, 1897, page 284.10

“... Babylon corruptly to sin went and
small and great mingled on the mound.
.... .... .... .... .... .... .
Their work all day they founded,
to their stronghold in the night
entirely an end he made.
In his anger also the secret counsel he poured out
to scatter abroad, his face he set
he gave a command to make strange their speech.
.... .... .... .... .... .... .
Violently they fronted against him.
He saw them; and to the earth descended,
When a stop he did not make.
.... .... .... .... .... .... .
Violently they wept for Babylon -
very much they wept.GCDB March 5, 1897, page 284.11

This is one of the earliest accounts there is. These others are next to it. But these others show that there was a time when there was no king yet amongst men; that the man in authority would not take the title of king; that his god was his king; and the idea of the true God being king was so recent that he was not courageous enough to say that he was king. As yet it was usurping too much authority in the face of his idea of the true God.GCDB March 5, 1897, page 284.12

That was before Nimrod. Nimrod was the first man who had the courage to take the title of king in the face of the idea that God was king. So I read on page fifty of “Empires of the Bible:”-GCDB March 5, 1897, page 285.1

Nimrod was this bold man. The name that he bears signifies rebellion, supercilious contempt, and, according to Gesenius, is equivalent to the extremely impious rebel. And “he began to be a mighty one in the earth.” Or, as another translation gives it, he “was the first mighty one in the earth.”GCDB March 5, 1897, page 285.2

Nimrod was the first man who ever took to himself the title of king; the first one to hold kingly authority and openly wear the title of king. And his name signifies exactly what that thing meant amongst the people over whom he set himself.GCDB March 5, 1897, page 285.3

Now, not my statement, but the statement of an authority upon this subject, says this:-GCDB March 5, 1897, page 285.4

With the setting up of Nimrod’s kingdom, the entire ancient world entered a new historical phase. The oriental tradition which makes that warrior the first man who wore a kingly crown, points to a fact more significant than the assumption of a new ornament of dress, or even the conquest of a province. His reign introduced to the world a new system of relations between the governor and the governed. The authority of former rulers had rested upon the feeling of kindred, and the ascendancy of the chief was an image of parental control. Nimrod, on the contrary, was a sovereign of territory, and of men just so far as they were its inhabitants, and irrespective of personal ties. Hitherto there had been tribes - enlarged families - Society; now there was a nation, a political community - the State. The political and social history of the world henceforth are distinct, if not divergent. - Empires of the Bible, p.51.GCDB March 5, 1897, page 285.5

What, then, was the origin of the State?GCDB March 5, 1897, page 285.6

The Work of God. J. H. KELLOGG, M. D. (Tuesday Forenoon, March 2, 1897.)

No Authorcode

I HAVE often met with our students at the Battle Creek Sanitarium, and training-school there, and very frequently some of our young people come to me, and say, Doctor, I am very anxious to get into the work. Sometimes I meet students in the College, and ask them what their plans are. Well, they say, after they get through school they expect to get out somewhere in the work. Their ambition is this. I sometimes receive letters from people far away, at distant churches, or from isolated members, speaking of their anxiety for getting into the work.GCDB March 5, 1897, page 285.7

It seems to me that we have a wrong idea of what the work of God is. It is not simply something away off in Africa; it is not something down in South America, or something in China or Japan; the work of God is to help everybody that needs to be helped; to relieve everybody that is suffering, sick, or distressed. To help everybody that is in trouble - that is the work of God; to help clothe every man that is naked, to feed every man that is hungry, to give water to every one that is thirsty, to sympathize with every one that is distressed. The work of God and the work of Christ on earth, and the work of his followers is to help everybody in trouble. Now we have, sometimes, ourselves been in trouble, and we have wondered why somebody else did not come and help us out. I suppose we have all been in trouble, and have been much perplexed some of us, because we could not get somebody to get us out of trouble. The Lord is always ready to get us out of trouble. I will read from the one hundred and seventh Psalm. Let us begin at the eighth verse:-GCDB March 5, 1897, page 285.8

O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.GCDB March 5, 1897, page 285.9

Now let us see some of the specific reasons why we ought to praise the Lord.GCDB March 5, 1897, page 285.10

For he satisfieth the longing soul, and filleth the hungry soul with goodness.GCDB March 5, 1897, page 285.11

That is a good reason for praising the Lord. The Lord feeds everybody that is hungry, he satisfies everybody that is longing. I remember that a lady came into my office a short time ago, and said, “Doctor, I feel so miserable. Nobody understands me.” I said, “Well, I know how to sympathize with you. Nobody understands me. I have thought for a long time that a great many people misunderstand me, and I have discovered that I do not understand myself. I say, there is nobody in the world that understands me.” Well, that idea seemed to help her. Now, the Lord understands us; he understands all about us, and we can go to him at any time and pour out our troubles, and he is always ready to sympathize with us. If this is the Spirit of the Lord toward us, why should we not have that spirit toward other people? Why should we all the time be asking for some one to sympathize with and help us, when all the time we are neglecting to do that very thing to other people. We need educating. We think that the work of the Lord is something away off, and forget that the work of the Lord is at our own doors, with our next-door neighbor.GCDB March 5, 1897, page 285.12

Let us read farther in this Psalm:-GCDB March 5, 1897, page 286.1

Such as sit in darkness and in the shadow of death, being bound in affliction and iron; because they rebelled against the words of God, and contemned the counsel of the Most High: therefore he brought down their heart with labor; they fell down, and there was none to help.GCDB March 5, 1897, page 286.2

That was a sad situation, wasn’t it. They were in darkness, in the shadow of death, bound in affliction and iron. I imagine that these bands of iron mean the bad habits which hold people, especially so since about all the troubles we have are those which we bring upon ourselves in consequence of our wrong doing in some way or other. The Lord does not willingly or arbitrarily afflict us, but we get into trouble or sorrow, because we have rebelled against the Word of God, and contemn the counsel of the Most High. Therefore he brings down our hearts with labor, and we fall, for there is none to help.GCDB March 5, 1897, page 286.3

I have been very much impressed with this when I have talked with men in Chicago missions. Sometimes there are six or seven hundred men in an audience, those men who were but recently in the gutters, in the slums, - cut throats, dead broke, men that have been “carrying the banner” all night as they call it, when they have to walk the streets all night and drink whiskey to keep warm; men who have no more than two or three coppers in their pockets; men that might actually be said to be fallen down; there they are, covered with disease, covered with vermin, hungry, starving, sick, afflicted in every way, and as the result of their own sins; men more wretched than you could imagine. I have looked out upon an audience of that kind, and have found this Psalm wonderfully encouraging to them sometimes, because they recognize that it refers to them. It is not particularly encouraging to them until we come to this next verse:-GCDB March 5, 1897, page 286.4

Then they cried unto the Lord in their trouble, and he saved them out of their distresses.GCDB March 5, 1897, page 286.5

They were bound with their habits, and could not break their bands; they were so addicted to drink that they could not stop. Many a man has said to me, “Doctor, you don’t know anything at all about it. You never drank, and you cannot tell anything about it. Now I will stop drinking, and I will say I do not want to drink as long as I live. Then perhaps I will be passing a saloon, and something grasps me, seemingly an unseen power, and drags me right into that saloon, and I cannot help but go in.” This is true. It is exactly true. These men are walking right down to the grave; it is just like a man walking over a precipice, and he sees the boiling water below him, but he walks right over, and he cannot help himself; a spell holds him. Now the thirteenth verse - what power there is in that verse! what hope is in it:-GCDB March 5, 1897, page 286.6

Then they cried unto the Lord in their trouble, and he saved them out of their distresses.GCDB March 5, 1897, page 286.7

I tell you, my friends, if you could go with me, and see such men when they hear these simple scriptures read to them; see them eagerly reach out their hands for help; see them come forward and kneel down and ask that the appetite be taken from them; and if you could hear their earnest petitions, asking God to save them, they simply say, “O God, I am the greatest sinner on earth. I am an awful drunkard. Save me.”GCDB March 5, 1897, page 286.8

(To be continued.)

S. D. A. Publishing Association

No Authorcode

THE second meeting of the stock-holders of the Seventh-day Adventist Publishing Association was called at 9 A. M., March 4, W. C. Sisley presiding.GCDB March 5, 1897, page 286.9

Prayer was offered by D. T. Jones.GCDB March 5, 1897, page 286.10

It was moved to have the voting of the meeting done by voice or show of hands, unless circumstances called for a division of minds. - Carried.GCDB March 5, 1897, page 286.11

The minutes of the previous meeting were then read and approved, and the committee for suggesting resolutions and plans reported as follows:-GCDB March 5, 1897, page 286.12

Your Committee on Resolutions would respectfully offer the following recommendations:-GCDB March 5, 1897, page 286.13

1. That in view of the great loss entailed in the publication of the Holland paper, owing to its constantly diminishing circulation, the paper be published monthly instead of semi-monthly as hitherto, and that we urge our Holland brethren to assist us in increasing its subscription list.GCDB March 5, 1897, page 286.14

2. That in connection with our other papers in foreign languages, we assume the publication of our Spanish paper, El Amigo de la Verdad.GCDB March 5, 1897, page 286.15

3. That we approve of the publication of a general educational monthly journal at fifty cents a year, and that it be clubbed with the Review and Herald at twenty-five cents a year, the two papers clubbed at two dollars and twenty cents a year for old subscribers.GCDB March 5, 1897, page 286.16

4. That we urge our ministers, conference tract societies, and church officers to assist us in placing our church paper, the Review and Herald, in every English-speaking Seventh-day Adventist family in America.GCDB March 5, 1897, page 286.17

The above report was adopted without amendment.GCDB March 5, 1897, page 287.1

The committee appointed to suggest nominations submitted their report, but upon brief consideration it was voted to refer the report back to the committee, to be presented at the subsequent meeting. The meeting then adjourned to Sunday morning, nine o’clock.GCDB March 5, 1897, page 287.2

Meeting of the S. D. A. Educational Society

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THE second meeting of the S. D. A. Educational Society was called March 4, at 10 A. M. A. J. Breed offered prayer.GCDB March 5, 1897, page 287.3

A report of the Committee on Plans was presented by the secretary of the committee, E. J. Hibbard, as follows:-GCDB March 5, 1897, page 287.4

Your Committee on Plans would respectfully submit the following report:-GCDB March 5, 1897, page 287.5

Whereas, The Battle Creek College was established in the providence of God for the express purpose of instructing and training workers for usefulness in the cause of God represented by the third angel’s message in all its features; therefore, -GCDB March 5, 1897, page 287.6

We recommend, That the general policy outlined by the Board of Directors at their meeting in Battle Creek, Mich., Jan. 5, 1897, be a suggested outline for the carrying out of the said purpose.GCDB March 5, 1897, page 287.7

As amended and adopted, these recommendations given in the form of suggestions were as follows:-GCDB March 5, 1897, page 287.8

“1. A reorganization of the educational work of Battle Creek College, and the development of such a plan of co-operation between the College and Sanitarium work as will avoid, as far as possible, the duplication of classes, without any necessary organic connection between the two institutions.GCDB March 5, 1897, page 287.9

“2. Plans for the establishment of a training-school for Christian workers, with courses of study for the training of ministers, missionary teachers, and other classes of missionary laborers, and suited to co-operate with the Medical College and the Nurses’ Training School.GCDB March 5, 1897, page 287.10

“3. The organization of a permanent board or committee who shall arrange for the maintenance of worthy students while they are pursuing one of these courses of training, this board or committee to be distinct from either the College or Sanitarium Board, although members of either Board may be eligible to membership in it.GCDB March 5, 1897, page 287.11

“4. That, in the reorganization of the faculty of Battle Creek College for future work, teachers be selected with a view of their willingness and ability to co-operate with the Board of Directors in successfully carrying out these plans.”GCDB March 5, 1897, page 287.12

I. H. EVANS,	]
J. H. MORRISON,	]
R. M. KILGORE,	]	Committee.
A. O. BURRILL,	]
E. J. HIBBARD,	]

The consideration of this report was, by vote, deferred to the next meeting of the stockholders.GCDB March 5, 1897, page 287.13

The Committee on Nominations being called upon for its report, advised through its chairman that the suggestions on nominations for Board of Directors be deferred to the legal meeting to be held in Battle Creek, Mich., March 10. This motion prevailed.GCDB March 5, 1897, page 287.14

The meeting adjourned to 9:45, Sunday morning, March 7, 1897.GCDB March 5, 1897, page 287.15

Fourteenth Meeting of the Conference

No Authorcode

THE fourteenth meeting was called at 10:30, March 4, O. A. Olsen presiding. O. A. Johnson led the meeting in prayer. After the reading of the minutes, the Committee on Plans and Resolutions reported the following recommendations:-GCDB March 5, 1897, page 287.16

12. That Article 3 of our previous report be so amended as to provide for eleven members instead of nine on the Foreign Mission Board, the selection of these additional members to be left to the General Conference Committee, Foreign Mission Board, and Medical Missionary Board.GCDB March 5, 1897, page 287.17

Under the motion to adopt, the recommendation was discussed by W. C. White, E. J. Waggoner, J. H. Kellogg, H. P. Holser, and D. T. Jones, and lost.GCDB March 5, 1897, page 287.18

R. A. Underwood, chairman of the Committee on Nominations, submitted as an amendment, to cut off the last two names on the Foreign Mission Board nominees, leaving four names to be supplied by the General Conference Committee and the Board. Other changes were referred to, as will appear by a comparison of the report given here with the previous one.GCDB March 5, 1897, page 287.19

The secretary of the Committee, F. D. Starr, read the following:-GCDB March 5, 1897, page 287.20

Your committee appointed to nominate officers for the ensuing Conference term, submit the following partial report:-GCDB March 5, 1897, page 287.21

For President of the General Conference in America, G. A. Irwin; Recording Secretary and Treasurer, A. G. Adams; President of European Union Conference, W. W. Prescott; President of Australasian Union Conference, A. G. Daniells; Superintendent of United States District No. 1, R. A. Underwood; District No. 2, O. A. Olsen; District No. 3, N. W. Kauble; District No. 4, J. H. Morrison; District No. 5, R. M. Kilgore; District No. 6, A. J. Breed.GCDB March 5, 1897, page 287.22

Executive Committee. - G. A. Irwin, W. W. Prescott, A. G. Daniells, H. P. Holser, R. A. Underwood, O. A. Olsen, N. W. Kauble, J. H. Morrison, R. M. Kilgore, A. J. Breed, I. H. Evans, A. T. Jones.GCDB March 5, 1897, page 287.23

Mission Board. - Chairman, H. P. Holser; Recording Secretary and Treasurer, W. H. Edwards; Corresponding Secretary, F. M. Wilcox; Remaining members, G. A. Irwin, C. H. Jones.GCDB March 5, 1897, page 287.24

General Conference Association: I. H. Evans, Chairman and Business Agent; G. A. Irwin, C. H. Jones, S. H. Lane, R. M. Kilgore, G. A. Nichols, C. F. Stevens, A. J. Breed, T. A. Kilgore, J. I. Gibson, R. A. Underwood, J. Sutherland, W. C. Sisley, P. S. Steinbaugh, J. H. Morrison, S. M. Jacobs, Watson Ziegler, C. B. Hughes, A. G. Adams, J. D. Gowell, N. W. Kauble.GCDB March 5, 1897, page 288.1

After the reading of the report, the Chair called on A. T. Jones to lead the Conference in prayer. The spirit of tenderness came into the meeting in power. Dr. Ottosen improved the opportunity to make an earnest plea for help for the great field in Europe. He spoke with a deep feeling that extended to the congregation. Dr. Kellogg spoke of the power and efficacy of prayer, and of the readiness of the Lord to lead his own cause. He thought that the Lord should be given an opportunity to do this by working with and through each individual. E. J. Waggoner spoke of the importance of heeding the principles brought out before the meeting at the first. N. W. Allee, W. C. White, J. J. Graf, J. H. Morrison, and others made remarks touching the principles involved in the conduct of our business. It was moved to amend the question before the house that we proceed to vote by ballot. Pending consideration of this motion, the Conference adjourned to 3:30 P. M.GCDB March 5, 1897, page 288.2

Fifteenth Meeting of the Conference

No Authorcode

The Conference met pursuant to adjournment at 3:30 P. M., March 4. After singing, the letter to the Conference written by Mrs. E. G. White was by request read again by W. W. Prescott. I. H. Evans offered prayer.GCDB March 5, 1897, page 288.3

The motion to vote by ballot was placed upon its passage and lost 46 to 57. The Conference proceeded to consider the report by item. The motion to adopt was so amended as to call for separate action on each name. Proceeding on this plan the first two persons whose names are on the list were elected unanimously. On the question of choosing W. W. Prescott president of the European field, J. C. Ottosen, H. Shultz, J. S. Hart, E. J. Waggoner, and others spoke of the desirability of supplying that field with a man who can speak more than one language; and on the imperative need of sending more help to Europe.GCDB March 5, 1897, page 288.4

It was moved to substitute the name of O. A. Olsen for that of W. W. Prescott. The feeling prevailed that both of these brethren should go to Europe. They each expressed their perfect freedom to go where or do what the brethren advised. The motion was carried almost unanimously. E. J. Waggoner moved that W. W. Prescott be recommended to make Great Britain his principal field of labor. - Carried.GCDB March 5, 1897, page 288.5

There was a great unanimity of feeling and the Spirit of God rested upon the meeting in power. Involuntarily the Conference broke out in singing, “Praise God from whom all blessings flow.”GCDB March 5, 1897, page 288.6

E. J. Waggoner spoke further of the European field, and his belief that Elder Holser, who had acquired experience and a knowledge of languages, should remain in the European field. The motion was seconded. The chairman stated that though the motion was out of order according to strict parliamentary practice, he did not feel at liberty to restrain the spirit of freedom, which all must recognize as the Spirit of God, that was coming into the meeting. Elder Holser spoke of his impressions and experiences. He had left his case with the Lord, it was there still. The question was discussed by F. M. Wilcox, R. A. Underwood, Geo. E. Fifield, J. H. Morrison, and J. H. Kellogg, and prevailed.GCDB March 5, 1897, page 288.7

At this point the report necessarily closes in order to send the paper to the press.GCDB March 5, 1897, page 288.8

WE regret to have to call attention to an error that occurred in the minutes of the 13th meeting of the Conference, published on page 255. Recommendation 10 was not adopted as presented, but was amended by substituting the words “five hundred” for “six hundred” as stated in a paragraph on next page, which was misplaced. This mistake may be charged to the distance between the editors and printers.GCDB March 5, 1897, page 288.9

IT has been suggested that if, as was stated at the beginning of the meeting, the time of the Conference is worth a dollar a minute, it is now worth two dollars, and that it would be well for the secretary to open an account with the members.GCDB March 5, 1897, page 288.10

PROBABLY the last delegate to arrive is E. G. Olsen, from Iowa. His name was added to the list at the twelfth meeting, on Tuesday evening.GCDB March 5, 1897, page 288.11

32ND SESSION. - LINCOLN, NEBRASKA, - VOL. 1. - NO. 15

32ND SESSION. - LINCOLN, NEBRASKA, - VOL. 1. - NO. 17