一个呼吁
1882年5月30日写于加利福尼亚州希尔兹堡
出席我们年度帐棚大会的弟兄姐妹们：
我想到我们这班人的情况，心中便充满愁苦。主并未向我们关闭天国，而是我们不断冷淡退后的行为，使我们与上帝隔绝了。骄傲、贪心、及爱世界的心，已在心内生根，丝毫不怕被驱逐或被定罪。各种严重与傲慢的罪，已在我们中间存在。可是一般人却认为教会正欣欣向荣，其中充满平安与属灵的兴旺。{PH001 1.1}
教会已不再跟从其领袖基督，而走在退回埃及的路上。很少人对于自己的缺乏属灵力量，感到惊慌与骇异。疑惑和不信上帝之灵证言的情绪，正在各处教会中酝酿着。撒但巴不得有此情形出现。传讲自我而非基督的传道人也愿有此情形。证言没有人看，也不受赏识。上帝已向你们讲话。亮光已从圣经和证言发出来，但二者都被轻视不顾了。结果就是我们中间显然缺乏纯洁、献身和恳切的信心。{PH001 1.2}
但愿每个人都扪心自问：“我们陷入这种灵性的软弱和意见分歧中多久了?我们给自己招致了上帝的不悦岂不是因为我们的行动与我们的信仰不符吗?我们岂不是在寻求世界的友谊和赞许过于基督的同在和对祂旨意更深的认识吗?”要审查你们自己的心，判断你们自己的做法。你们是在寻求与智慧人作伴呢，还是愿意选择世俗的伙伴，不敬畏上帝也不听从福音的人呢?{PH001 1.3}
你们的娱乐活动使你们有道德和属灵的活力吗?它们会导致思想和行为的纯正吗?当今世界不道德的现象极其普遍，甚至在那些自称跟随基督的人当中也是如此。人们的情欲不受约束，兽性的倾向因放纵而越发猖狂，与此同时，人类的道德力量却越来越软弱。许多人热心参与上帝的圣言所严禁的世俗败坏的娱乐，如此切断了与上帝的联系，置身于属世爱宴乐之人的行列。那毁灭洪水前人类和所多玛平原诸城的罪恶今天仍旧存在，不仅是在异教国家之中，不仅是在一般的基督徒之中，在一些自称仰望人子降临的人中也是如此。如果上帝将这些展现在祂面前的这些罪显给你们看，你们心中就必充满惊恐与羞耻。{PH001 2.1}
是什么导致这种令人担忧的状况呢?是因许多人只接受了真理的理论却没有真回转。我知道自己在说什么。很少人真的感到为罪忧伤，深切痛悔未重生本性的堕落行为。石心还没有被换为肉心。很少人乐意跌在那磐石并且跌碎。{PH001 2.2}
不论你现在是什么身份，或你过去的人生怎样，你都只能按照上帝所定的方式得救。你必须悔改;你务必无助地跌在那磐石基督耶稣上。你务必感悟到自己需要医生、和那唯一除罪的良方，就是基督的宝血。这一良方唯有藉着向上帝悔改、并相信我们的主耶稣基督，才能获得。许多自称是基督徒、甚至是基督的传道人的人还没有开始下这种工夫。像古时的法利赛人一样，你们许多人都不感到需要救主。你们过于自信，抬高自我。基督说：“我来本不是召义人悔改，乃是召罪人悔改”(路5:32)。基督的宝血也只是对那些感到需要它洁净之能的人，才发生功效。{PH001 2.3}
基督在我们还无权要求神圣慈怜之时，竟甘愿肩负救赎我们的大工，这该是何等卓越的爱与纡尊降贵啊!然而我们这位大医师却要每一个人毫不疑惑地顺服。我们万不可为自己的病擅开药方。意志与行动都必须全然交由基督管理，否则祂就不会开始为我们行事。{PH001 3.1}
许多人没有感觉到自己的状况和危险;基督的工作的本质和方式是与世间的原则相反的，也是与人心的骄傲相背的。耶稣要我们把自己全然托付在祂手中，信任祂的爱与智慧。{PH001 3.2}
我们或许自觉庆幸，像尼哥底母一样，认为自己品行端庄，不像普通罪人一般，需要在上帝面前虚己自卑。然而我们必须甘愿与罪魁经由同一门路获得生命。我们务须弃绝自己的义，而恳切求得基督的义归与我们。我们必须全然依赖基督为我们的力量。自我务须死掉。我们必须承认自己一切所有的都是得自那极大无比丰盛的神圣恩典。但愿我们心中的话语常是：“耶和华啊，荣耀不要归与我们，不要归与我们;要为祢的慈爱和诚实，归在祢的名下”(诗115:1)。{PH001 3.3}
真信心的结果乃是爱，爱的结果乃是顺从。归正之人的全部能力与情绪都须受基督的管理。祂的圣灵是使人更新的能力，使凡接受的人都变成神圣的形像。说来难过，自称信奉真理的人很少明白这一经验。极多的人都偏行己路，放纵自己有罪的欲望，可是却自称是基督的门徒。他们从未使自己的心顺服上帝。像愚拙的童女一样，他们有灯却忽略了获得恩典的油在他们的器皿里。我的弟兄们，我告诉你们，大批自称相信真理甚至教导真理的人都在罪的奴役之下。卑贱的情欲玷污了心智败坏了心魂。有些在最卑劣可耻罪孽中的人，已盗用了天国的装束，好使他们更有效地侍奉撒但。{PH001 3.4}
“凡从上帝生的，就不犯罪”(约壹3:9)。他感到自己乃是用基督宝血所买来的，并受最庄严的誓约所限，要在他属于上帝的身子与心灵上荣耀上帝。喜爱罪与喜爱自我的意念，在他里面都已受抑制了。他每日所要问的乃是：“我拿什么报答耶和华所赐我们的一切厚恩?”“主啊，祢要我作什么?”真基督徒绝不会抱怨基督的轭压疼他的颈项。他觉得为耶稣服务乃是最真实的自由，上帝的律法是他所喜爱的。他不但不企求降低神圣的命令以迎合他的缺点，反而不住地努力以求提高自己达到这些命令完全的水准。{PH001 4.1}
我们若要预备好在上帝的日子站立得住，就必须具有如此的经验。现在，宽容时期尚未过去，还可以听得见怜悯的声音，正是除掉我们诸般罪孽的时候。当道德的黑暗像柩衣一般遮盖大地时，上帝旗手的光必更为明亮地照耀，显明天国的亮光与撒但的黑暗之间的鲜明对比。{PH001 4.2}
上帝已经作了充足的预备，使我们得以在祂的恩典中站立，完全，毫无缺欠，等待我们的主显现。你预备好了吗?你有没有穿上婚筵的礼服?那礼服绝不会遮掩欺诈、污秽、腐败、或伪善。上帝的眼目看着你，能辨明你心中的思念和主意。我们或能遮掩自己的过犯使世人看不见，但我们却不能掩蔽什么避开造我们的主。{PH001 4.3}
上帝不惜舍弃自己的儿子，使祂为我们的过犯而死，又叫祂复活好使我们得称为义。我们藉着基督能将自己的请求呈达施恩宝座。虽然我们如此不配，但我们藉着祂能获得诸般属灵的福惠。我们是否要来就祂，好得着生命呢?{PH001 5.1}
我们怎样知道上帝的美善与祂的爱呢?诗人告诉我们——不是听见便知道，不是阅读便知道，也不是相信便知道，乃是——“要尝尝……便知道祂是美善”(诗34:8)。不要依赖他人的见证，乃要亲自品尝。{PH001 5.2}
经验乃是由实验而获得的知识，现今所需要的乃是经由实验而来的宗教。有些人——可以说是大多数的人——只具有理论方面的关于宗教真理的知识，而从未在心中感悟上帝恩惠更新的能力。这些人总是迟于听从警告、责备的证言，及圣灵写下的指示。他们信上帝的忿怒，但不作诚恳的努力去逃避它。他们相信天国，但不作牺牲去获得它。他们相信灵魂的价值，也相信不久就永远没有人蒙救赎了。可是他们却忽视使自己与上帝和好的最宝贵的机会。{PH001 5.3}
他们能读经，但其中的警告并没有使他们警醒，其中的应许也没有赢得他们的心。他们喜爱那美好的事，却行走上帝所禁止的道路。他们知道有一个避难所，但却不利用。他们明知有治罪的良药，却不使用。他们明知何为正义，却没有兴趣。他们的认识将加重他们的罪。他们从未品尝和体验主的美善。{PH001 5.4}
要成为基督的门徒乃是要克己，不论是美名或恶名都要跟随耶稣。而今很少人在这样做。许多人说假预言，而人们喜欢这样;但这事终将如何呢?当他们的工作及其一切果效，都被带到上帝面前检查时，判决将是什么呢?{PH001 6.1}
基督徒的人生乃是一场战争。使徒保罗说，他在为真道打美好的仗时是与执政的、掌权的角力。他还说：“你们与罪恶相争，还没有抵挡到流血的地步”(来12:4)。确实还没有。而今人们怀藏并原谅罪恶。圣灵的利剑，上帝的道，没有刺入心魂。难道宗教改变了吗?难道撒但对上帝的敌意减少了吗?曾经显为困难重重而且需要舍己的宗教生活，而今都成了轻松安逸的了。这是为何呢?因为自称为上帝子民的人与黑暗的权势妥协了。{PH001 6.2}
直截的见证必须复兴。通往天国的路而今并不比我们救主的日子更为平坦顺利。我们必须放弃所有的罪。每一阻碍我们宗教生活的爱好都必须革除。倘若我们的右眼或右手叫我们犯罪，就必须予以牺牲。我们愿不愿意弃绝自己的智慧，而像小孩子般去领受天国呢?我们愿不愿意放弃自以为义呢?我们愿不愿意放弃我们所选择的世俗的友伴呢?我们愿不愿意牺牲世人的夸誉与称赞呢?永远生命的赏赐，其价值是无限的。我们愿不愿意付出努力并作出牺牲，与我们所要达到的目的价值相称呢?{PH001 6.3}
我们与他人的交往，不拘怎样的有限，总必在我们身上发挥相当的影响。我们依从这种影响的程度，乃在乎交往的亲疏，交往时间的长短，以及我们对于交往对象的爱与敬仰而决定。我们这样认识基督并与祂交往，就可能变得与这位无瑕无疵的典范相似。{PH001 6.4}
与基督交通——这是莫可言喻的宝贵经验!我们只要去寻求，愿意作任何的牺牲以求获得，便可以享受这种交通的特权了。初期的门徒听见基督的话就感觉他们需要祂。他们寻找祂，寻见了，就跟从祂。在屋子里、在桌边、在秘室内、在田间，他们都与祂同在。他们跟随祂如学生跟随教师一般，天天从祂的口里学习神圣真理的教训。他们看祂犹如仆人看主人一般，要学习他们的本分。他们欢欢喜喜地事奉祂。他们跟随祂，像士兵跟随他们的统帅一般，为真道打美好的仗。“同着祂的，就是蒙召、被选、有忠心的”(启17:14)。{PH001 7.1}
“人若说他住在主里面，就该自己照主所行的去行。”“人若没有基督的灵，就不是属基督的”(约壹2:6;罗8:9)。这种与耶稣的一致性不会不被世人所看到。它会成为人关注并谈论的话题。基督徒自己可能并没有意识到这种大改变;因为他在品格上越近似基督，他对自己的看法也就必越谦卑;但他周围的人都必看到并感到这种改变。那些在上帝的事上有最深经验的人，乃是那离骄傲或自高最远的人。因为他们对自己有最谦卑的想法，对基督的荣耀和优美有最高深的认识，所以就觉得在主的工作上，那最低的地位，对于他们也算是太高贵了。{PH001 7.2}
摩西不知道自己的脸上发光，使那些没有像他一样与上帝交通的人感到痛苦惊骇!保罗对他自己基督徒人生的长进，存着极谦卑的看法。他说：“这不是说，我已经得着了，已经完全了”(腓3:12)。他称自己为“罪魁”。然而保罗还是主所极器重的。他曾在神圣的异象中被提到第三层天上去，并在那里领受了关于上帝荣耀的启示，是他不可以说出来的。{PH001 7.3}
虽然我们的救主称施洗约翰是最大的先知;但这位属上帝的人说的话，与许多自称为十字架的执事的人说的话形成了何等鲜明的对比啊。在有人问他是不是基督时，约翰自称替主解鞋带也不配。后来他的门徒来到他那里埋怨说，众人转去跟从那新教师了，约翰却提醒他们说，他曾宣自己称不过是那应许之主的先锋。基督作为新郎，应先受祂子民的爱慕。“新郎的朋友站着，听见新郎的声音就甚喜乐。故此，我这喜乐满足了。祂必兴旺，我必衰微。从天上来的是在万有之上。”“那领受祂见证的，就印上印，证明上帝是真的”(约3:29-31,33)。{PH001 8.1}
在上帝今日的圣工中，所需要的就是这样的传道人。过于自信、好胜嫉妒，批评挑剔的精神，应完全从祂的圣工中去除。在传道事工中不容许有这些精神，即使它们可能看来伴有某种好处。上帝并不缺乏人力或财力。祂所呼召的，乃是真诚信实、纯正圣洁的工人;乃是那些觉得自己需要基督的赎罪宝血和祂圣灵使人成圣之恩的工人。{PH001 8.2}
我的弟兄们，上帝因你们的忌恨与嫉妒，苦毒与分争而忧伤。在这一切的事上，你们都在向撒但而非向基督献上顺服。何时我们见到坚守原则，不畏职责，在上帝的圣工上热心，然而却谦卑谦逊，柔和温柔，向众人存心忍耐，乐于饶恕，向基督为之而死之人表现爱心的人，我们并不需要询问：他们是基督徒吗?他们给了无误的证据，证明他们是跟过耶稣的，并且学了祂的样式。何时人们显现相反的特性，显出他们是骄傲、虚荣、轻佻、迷恋凡俗、贪财、不仁慈、好挑剔的，我们也不需被告知他们在与谁联合，谁是他们最亲密的朋友。他们可能并不相信巫术;但是，尽管如此，他们仍在保持与邪灵交通。{PH001 8.3}
我要对这等人说：“不可自夸，也不可说谎话抵挡真道。这样的智慧不是从上头来的，乃是属地的，属情欲的，属鬼魔的。在何处有嫉妒、纷争，就在何处有扰乱和各样的坏事。惟独从上头来的智慧，先是清洁，后是和平，温良柔顺，满有怜悯，多结善果，没有偏见，没有假冒。并且使人和平的，是用和平所栽种的义果”(雅3:14-18)。{PH001 9.1}
当法利赛人和撒都该人群集到施洗约翰那里时，那位无畏的传义道者对他们说：“毒蛇的种类!谁指示你们逃避将来的忿怒呢?你们要结出果子来，与悔改的心相称”(太3:7-8)。这些人是被卑劣的动机促使来到约翰这里的。他们是持有恶毒原则的人，并且行为败坏。可是他们一点没有意识到自己的真实状况。既充满了骄傲和野心，他们就会毫不迟疑不择手段地抬高自己，以增加自己对百姓的影响力。他们来到约翰手下受洗，不过是为了可以更好地实现他们的企图。{PH001 9.2}
约翰了解他们的动机，便用敏税洞察的质问对付他们：“谁指示你们逃避将来的忿怒呢?”要是他们曾听从了上帝对他们的心讲话的声音，他们原本会结出与悔改的心相称的果子来为此作证的。可是他们并没有结出这样的果子。他们听见这警告，只把它当作人的声音罢了。他们被约翰讲道的能力和勇敢吸引住了;但上帝的圣灵却没有使他们的心发生信服，故必然的结果就是：并没有结出那到达永生的果子来。他们毫无内心改变的证据。约翰愿意他们明白，若无圣灵改变人心的能力，任何外在的仪式都不能使他们受益。{PH001 9.3}
这位先知的责备也适用于我们现今许多人。他们不能否认支持真理的清楚而令人信服的论据，但他们接受它为人推理的结果而非神圣的启示。他们没有真正感觉到自己是罪人的状况，没有表现出内心真正的破碎;却像法利赛人一样，觉得对他们来说，接受真理乃是极大的纡尊降贵。{PH001 10.1}
再没有什么人较比那般自以为义的形式主义者更远离上帝之国了，他们因自己的成就而充满骄傲，既完全缺少基督的精神，又受着忌恨和嫉妒的控制，贪爱称赞和博得众望。他们是属于约翰所称的毒蛇的种类，恶者之子。这种人在我们中间，既没有被察觉，也没有受人怀疑。他们为撒但的事业所作的服务，较比那最卑鄙的放荡之徒更为有效;因为后者并没有掩饰自己的真正品格;所表现的是自己的真面目。{PH001 10.2}
上帝要求与悔改相称的果子。如果没有这样的果子，我们的信仰表白乃是毫无价值的。主能从那些从未听过祂名的人中间兴起真信徒来。“不要自己心里说：‘有亚伯拉罕为我们的祖宗。’我告诉你们，上帝能从这些石头中给亚伯拉罕兴起子孙来”(太3:9)。{PH001 10.3}
上帝并不依赖在内心和生活上没有归正的人。祂从不喜爱任何一个行不义的人。“现在斧子已经放在树根上，凡不结好果子的树就砍下来，丢在火里”(太3:10)。{PH001 10.4}
那些赞美奉承传道人，自己却疏忽行义的人，给出无误的证据，证明他们是信传道人而不是信上帝。我们问道：“谁指示你们逃避将来的忿怒呢?”你们在上帝所发的信息中，听到的是圣灵的声音亦或仅仅是人的声音呢?所结的果子会证明树木的性质。{PH001 11.1}
任何外在的形式都不能使我们洁净;由最圣洁的人执行的任何圣礼，都不能取代圣灵的洗。上帝的灵必须在心里运行，进行工作。凡没有经验其重生之能的人，都是麦子中的糠秕。我们的主手中已拿着簸箕，要扬净祂的场。在将来的那天，祂要“将事奉上帝的和不事奉上帝的，分别出来”(玛3:18)。{PH001 11.2}
基督的灵必在凡由上帝生的人身上表现出来。在那些由祂的灵控制的人中，不能起纷争和争竞。“你们扛抬耶和华器皿的人哪，务要自洁”(赛52:11)。教会很少会采取比她的传道人所采取的更高的标准。我们需要归正的传道人和归正的信徒。为灵魂警醒好像必须交账的牧人们，必把羊群带到平安与圣洁的路上。他们在这项工作上的成功必与他们在恩典和真理知识上的长进相称。当教师们的灵、魂、体都得以成圣时，他们就能将这种成圣的重要性铭刻在人们心上了。{PH001 11.3}
随随便便地议论宗教，毫无心灵饥渴，又无活泼的信心，乃是无效的。那些好奇的群众拥挤着基督，却没有从接触之中感受到生命的活力。但是那可怜患病的妇人本着她最大的需要，伸出她的手去摸耶稣衣裳上的繸子，就感受了那医治的能力。她的触摸是出于信心的触摸。基督察觉到那样的触摸，就决定给祂的信徒一种存到末时的教训。祂知道有能力从祂身上出去了，便在拥挤的群众中转身问道：“谁摸我的衣裳?”祂的门徒们对祂这样的发问很感惊奇，就回答说：“众人拥拥挤挤紧靠着祢，祢还问摸我的是谁么?”(可5:30,31)。{PH001 11.4}
耶稣定睛注视着作这事的妇人。她十分惊恐。她本是大有喜乐的了，但她是否逾越了她的本分?她既知道在她里面所成就的，因此就战战兢兢地仆倒在祂的脚前，将实情全告诉祂。基督并未责备她。只是温和地说道：“平平安安的回去吧，你的灾病痊愈了”(可5:34)。{PH001 12.1}
在此就可以分辨出随便的接触与信心的触摸。祈祷和讲道，若非运用对于上帝的活泼的信心，就必归于徒然。而出于信心的触摸，必为我们敞开了能力和智慧的神圣宝库;这样，上帝就藉着瓦器成全祂恩典的奇妙作为了。{PH001 12.2}
这活泼的信心是我们今日的大需要。我们必须知道耶稣确是属于我们的;祂的圣灵在净化并炼净我们的心。倘若基督的传道人们都有真实的信心，就能用温柔和爱心成就何等的大工啊!就会有何等的成果归荣耀给上帝啊!{PH001 12.3}
我的弟兄们哪，我能说些什么来唤醒你们，使你们从肉体的安全感中觉醒呢?我蒙指示见到你们的危险。在教会中有信的人，也有不信的人。基督在葡萄树及其枝子的比喻中，提到了这两等的人。祂劝告祂的门徒说：“你们要常在我里面，我也常在你们里面。枝子若不常在葡萄树上，自己就不能结果子;你们若不常在我里面，也是这样。我是葡萄树，你们是枝子;常在我里面的，我也常在他里面，这人就多结果子;因为离了我，你们就不能做什么”(约15:4,5)。{PH001 12.4}
人藉着信心与基督作真实的联络，或是与祂作虚伪的联合，此中的分别是很大的。人自称信仰真理成为教会的信徒，但这并不证明他与活葡萄树有生命的联络。主给我们尺度，可以把真实的门徒与自称跟从基督而又对祂没有信心的人，分别出来。一等人是结果子的，另一等人却是不结果子的。一等人常顺服上帝的修剪，以便多结果子;但另一等人却是枝叶枯萎，不久就与活葡萄树截断了。{PH001 12.5}
我深深地渴望我们的信徒，在他们中间要保持活的见证;教会应当保持纯洁，不为不信的分子所沾染。基督说道：“我是葡萄树，你们是枝子。”我们与基督之间的密切关系，还有什么能比此更近、更亲密呢?枝子上的纤维，几乎与树上的相同。从树干到枝子，交流着生命，能力，及结果，这种工作是时刻畅行的。树根将其营养运送到枝子上。真实信徒与基督之间的关系，亦是如此。他是住在基督之内，从祂而吸收营养。{PH001 13.1}
这种属灵的关系，惟有藉着运用个人的信心，才能建立。这种信心必须在我们最高的选择，完全的信靠，及美满的献身上表显出来。我们的意愿必须完全顺服于神圣的旨意，我们的感情，愿望，兴趣，及荣誉，都应与基督国度的兴盛及祂圣工的尊荣，休戚相关，我们应不断地从基督接受恩典，祂也从我们接受感戴之忱。{PH001 13.2}
当这种亲密的联络与交往建立之时，我们的罪就放在基督的身上;祂的义也就归与我们了。祂替我们成为罪，好叫我们在祂里面成为上帝的义。我们藉着祂得以接近上帝;我们在爱子里蒙悦纳。无论何人若用言语或行为伤害一个信徒，就是伤害了耶稣。无论何人若是因为一个门徒是上帝的儿女而拿了一杯凉水给他喝，就要被基督看作是给祂自己一样了。{PH001 13.3}
在基督将要离开门徒之时，祂赐给他们这美妙的象征，说明祂与信徒的关系。祂久已在他们面前表明与祂密切的联合，能使他们在祂可见的同在撤回之时，仍可维持其属灵的生命。为要加深他们心中的印象起见，祂向他们提到葡萄树，作为最动人最合适的象征。{PH001 13.4}
犹太人素来把葡萄树认为最高贵的植物，是一切能力，高贵，及结果的表号。我们的主似乎这样说：“你们素常所重视的这葡萄树，不过是一种表号而已。我乃是真体;我就是真葡萄树。你们全国的人重视葡萄树，照样，你们罪人也当重视我为超乎世间万物之上的。枝子离开了葡萄树就不能存活，你们若不常住在我里面，也是不能存活的。”{PH001 14.1}
凡跟从基督的人，都与那些听主讲这些话的门徒一样，对这个教训深感兴趣。人因背道而使自己与上帝疏远了。这种隔阂又宽又可怕。但基督已作出安排，亲自将双方重新联合起来。邪恶的势力与人性如此一致，以致若不藉着与基督联合，就无人能克服。藉着这种联合，我们领受道德力和灵力。如果我们拥有基督的精神，我们就会结出义果，会尊荣人造福人，并荣耀上帝。{PH001 14.2}
天父乃是修剪葡萄树的。祂巧妙而仁慈地修剪每一结果子的枝条。那些如今与基督同受苦难与羞辱的人，今后必与祂同享荣耀。祂“称他们为弟兄也不以为耻”(来2:11)。祂的天使为他们效力。祂第二次将作为人子显现，这样，即使在祂的荣耀中，祂也与人视为一体。祂对那些与祂联合的人宣布说：“即或一位母亲会忘记她的婴孩，‘我却不忘记你。看哪，我将你铭刻在我掌上。’你常在我眼前”(参赛49:15-16)。{PH001 14.3}
主赐给我们多么奇妙的特权啊!我们愿意付出最恳切的努力与基督形成这种联合吗?只有藉着这种联合才能获得这些福惠。我们愿意藉着义断绝我们的罪，藉着转向上帝断绝我们的不义行为吗?怀疑与不信已漫延普世。基督曾问道：“然而，人子来的时候，遇得见世上有信德吗”(路8:18)?我们必须怀有一种活泼的、积极的信心。持久的信心乃是我们联合的条件。{PH001 14.4}
人凭着活泼的信心与基督联合，这种联合是持久的;而其他的联合终必破裂。基督先拣选了我们，为救赎我们付出了无穷的代价。真正的信徒必须在凡事上选择以基督为始，为终，为至善。但这种联合也要我们付出代价。这是一种骄傲的人要变为完全依赖的联合。凡进行这种联合的人，必须感到自己需要基督赎罪的宝血。他们必须心意更新，使自己的意志顺服上帝的旨意，与外来和内在的障碍作斗争。分离与联合都必须经过一番痛苦的挣扎。我们若要与基督联合，就必须战胜骄傲，自私，虚荣，世俗等形形色色的罪。许多人之所以觉得过基督徒的生活如此艰难，他们又如此浮躁易变，都是因为他们在试图与基督联合时，没有先使自己与所珍爱的这些偶像分离。{PH001 15.1}
与基督联合之后，唯有藉着恳切的祈祷和不懈的努力，才能保持这种联合。我们必须抵挡、拒绝和战胜自己，靠着基督的恩典，藉着勇气、信心和儆醒，才能取得胜利。{PH001 15.2}
信徒在基督里成为一体，但一根枝子不能依赖另一根枝子来维持，其养料必须藉着与葡萄树充满生机地相连而获得。我们必须觉得完全依赖基督。必须凭着信心，活在上帝的儿子里面。“住在我里面”的命令就是这个意思。我们在肉身活着，不是要随从人的意思，也不是要取悦那些敌对我们主的人，而是要侍奉和尊荣那位爱我们为我们舍已的主。但仅仅赞同这样的联合，感情却不脱离世界及其宴乐，就只能助长叛逆的心理。{PH001 15.3}
作为一班子民，我们可悲地缺乏信心和爱心。对我们所生活的危险的时期来说，我们的努力总之是太微弱了。包围着我们的骄傲和自我放纵、不虔和不义，对我们有一种影响。很少人意识到应当尽可能地远避一切与宗教生活不利之交往的重要性。在选择环境之时，很少人考虑到以灵性的兴盛为第一。{PH001 16.1}
父母和他们的子女聚集到城市，因为他们想象在城市比在乡下更容易获得生计。孩子们放学之后无事可作，就获得了一种街头教育。他们从有害的交往当中学到了邪恶放荡的习惯。父母们见到这一切，但若想要纠正错误，就要作出牺牲，于是他们留在原处，直到撒但完全控制了他们的儿女。最好是牺牲一切世俗的考虑，免得你们奉命养育的宝贵儿女蒙受危险。他们要受到试探的袭击，应当教育他们如何去应付。而你们的责任则是切断各种不良影响，打破每一恶习，挣脱一切束缚，十分自由、坦率、诚心地把你们和你们的家庭交托给上帝。{PH001 16.2}
应该离开拥挤的城市，寻找僻静的地方，使孩子们尽量免受试探的袭击，训练教育他们成为有用的人。以西结先知列举导致所多玛人犯罪灭亡的原因是：“心骄气傲，粮食饱足，大享安逸，并没有扶助困苦和穷乏人的手”(结16:49)。凡欲逃避所多玛厄运的人，必须远离那使上帝惩罚这个罪恶城市的行为。{PH001 16.3}
我的弟兄们哪，你们忽略将自己及儿女奉献给上帝，这正是漠视祂最神圣的要求。你们许多人受世上财宝的吸引，倾注全神于自私的利益上，竟以虚伪的安全感为依靠。你们不怕灾祸;似乎离开危险很远。其实你们若不觉悟悔改而深切谦卑地归向主，你们就要被欺骗，遭迷惑，而终至于永远灭亡。{PH001 17.1}
从天上一再有声音发出警告你们。你们肯听从这声音么?你们愿听那诚信真实见证者的忠言，去寻求火炼的金子、白衣，和眼药么?金子就是信心及爱心，白衣就是基督的义，眼药就是属灵的眼光，使你能看透撒但的诡计而远避之，察觉罪恶而厌恶之，看明真理而顺从之。{PH001 17.2}
世界死沉沉的昏迷情形正在麻木你们的感觉。罪恶之所以看来不那么可憎了，是因为你们被撒但弄瞎了眼目。上帝的刑罚快要倾降地上。上帝使者的警告乃是：“逃命吧”(创19:17)!但是另一方面也有声音说：“不要大惊小怪吧，没有什么事故值得特别警惕的。”当天上宣告毁灭快要临到犯罪的人时，那些在锡安城中饱享安逸的人却喊说“平安稳妥。”青年人，轻浮的人，贪爱宴乐的人，都把这些警告当作无稽之谈而一笑置之。父母们也倾向于以为儿女们对这事的看法是对的，因此大家都安然酣睡。古代所多玛蛾摩拉二城遭火毁灭之时，情形就是如此。在降火毁灭的前夕，这平原上的城市，正在狂欢纵乐着。罗得因为担忧而发出警告，竟被人讥诮。但后来被烈火灭亡的，却正是这些讥诮者。当夜那怜悯之门就向所多玛犯罪作恶无法无天的居民永远关闭了。{PH001 17.3}
人类的命运是操于上帝的手中。祂不会永远被人讥诮，也不会永远受人轻慢。祂的刑罚已临到地上了。狂烈可怖的暴风雨，使毁灭及死亡忙碌不息。灭亡之火已降及荒林与闹市。狂涛骇浪及舟破船沉在等待着海上的旅客，各种的意外和灾难也威胁着在陆地上旅行的人。飓风，地震，刀兵，饥荒，迅速接踵而来。然而人心还是刚硬不悟。他们不认识上帝警告之声，也不离开酝酿着的暴风雨，而逃进唯一的避难所中。{PH001 18.1}
许多被安置在锡安城墙上的人，原应有如鹰一般锐敏的眼光，注意危险临到，而扬声警告的，但他们自己却睡着了。当此危急之时，本该最活动而警醒的人，却疏忽了自己的本分，而使众人的血归于自己的身上。{PH001 18.2}
任何人都不要不理睬这个警告，说：“这与我没关系。我不受这令人兴奋的信息所搅扰。”恶仆人心里说：“我的主人必来得迟”(太24:48)。自称为基督仆人的人虽然没有在口头上否认主必快来，但在行动上把那日子推到遥远的将来。他凭想象指望日子的推迟是有罪的。他变得漫不经心。他的行动证明他的不信。他采纳世俗的准则，遵从世俗的行为。{PH001 18.3}
我的弟兄们，要当心那不信的恶心。上帝圣言的限制是清楚而严格的;它妨碍你们自私的放纵;所以你们就不顺从它。祂圣灵的证言唤起你们注意圣经，指出你们品格的瑕疵，责备你们的罪;所以你们就不听从它们。为了证明你们属肉体、爱安逸的行为是正当的，你们就开始怀疑证言是不是来自上帝的。你们如果愿意顺从证言的教导，就会确信它们的神圣来源。要记得，你们的不信并不影响证言的真实性。如果证言是来自上帝的，就必站立得住。那些试图减少上帝子民对这些证言的信心的人，乃是在对抗上帝，这些证言最近三十六年来一直在教会中。你们所轻视所侮辱的并非器皿，而是上帝，祂已在这些警告和责备中向你们说话了。{PH001 18.4}
恶仆人一旦放弃了信息的精神和能力，就表现出他的不信，打他的同伴。他随时准备指责比他们好的人。他“嘴唇里有虺蛇的毒气”(罗3:13)。他的行为是堕落的。不久，他就“与醉酒的人一同吃喝”——与世俗的人一起寻欢作乐，完全与他们同流合污。这就是今日我们中间许多人的状况。我得到这样的指示，知道我说的是实话。{PH001 19.1}
在我们的救主给祂门徒的指示中，这些警告的话是特别适用于我们的：“你们要谨慎，恐怕因贪食、醉酒，并今生的思虑累住你们的心，那日子就如同网罗忽然临到你们”(路21:34)。警醒、祷告、作工——这是信心的真生活。“常常祈求”(路21:36);即总是抱着祷告的精神，这样你们就会为你们主的降临作好准备了。{PH001 19.2}
一些本应作忠心守望者的人竟被自己的孩子所左右，而不随从主的引导。他们的意志不坚定，受这些青年的怀疑和不信所影响。这些青年做的是撒但的工作，阻碍了他们的父母，而不是帮助他们。主指示我看到了这个网罗。我奉基督的名警告你们要争脱这个网罗，保持属灵视野的清晰。要站在了望塔上，时时观察道路，看看有没有危险威胁着堡垒，随时准备发出警告。{PH001 19.3}
守望者是要为百姓的状况负责的。在你们向骄傲、忌恨、怀疑和其它的罪敞开门户时，就必有纷争、仇恨和各样的恶行。柔和谦卑的耶稣请求作为你的客人进来;但你却害怕请祂进来。祂已在《旧约》和《新约》中向我们讲话;祂正在藉着祂的灵和祂的天意对我们讲话。祂的教导原是要使人们忠于上帝也忠于他们自己。{PH001 20.1}
耶稣亲自取了人类的本性，以便为人留下一个完美的榜样。祂想使我们像祂自己，保持每一目的、感情和思想的真诚，保持心灵和生命的真诚。这就是基督教。我们堕落的本性必须藉着顺从真理而被净化、提高、成圣。基督徒的信心永不与世间的原则和谐一致。基督徒的正直与一切欺骗和伪装针锋相对。心中怀有基督之爱最多，能最完美地反映救主形像的人，在上帝看来乃是地上最真实、最高贵、最可敬的人。
怀爱伦{PH001 20.2}
PH001 - An Appeal
(Healdsburg, Cal.,May 30, 1882.)
Dear Brethren and Sisters Who Shall Assemble at Our Annual amp-Meetings,I am filled with sadness when I think of our condition as a people. The Lord has not closed Heaven to us, but our own course of continual backsliding has separated us from God. Pride, covetousness, and love of the world have lived in the heart without fear of banishment or condemnation. Grievous and presumptuous sins have dwelt among us. And yet the general opinion is that the church is flourishing, and that peace and spiritual prosperity are in all her borders.?{PH001 1.1}[1]
The church has turned back from following Christ her Leader, and is steadily retreating toward Egypt. Yet few are alarmed or astonished at their want of spiritual power. Doubt and even disbelief of the testimonies of the Spirit of God is leavening our churches everywhere. Satan would have it thus. Ministers who preach self instead of Christ, would have it thus. The testimonies are unread and unappreciated. God has spoken to you. Light has been shining from his word and from the testimonies, and both have been slighted and disregarded. The result is apparent in the lack of purity and devotion and earnest faith among us.?{PH001 1.2}[2]
Let each put the question to his own heart. “How have we fallen into this state of spiritual feebleness and dissension? Have we not brought upon ourselves the frown of God because our actions do not correspond with our faith? Have we not been seeking the friendship and applause?of the world, rather than the presence of Christ and a deeper knowledge of his will?” Examine your own hearts, judge your own course. Consider what associates you are choosing. Do you seek the company of the wise, or are you willing to choose worldly associates, companions who fear not God, and obey not the gospel?”?{PH001 1.3}[3]
Are your recreations such as to impart moral and spiritual vigor? Will they lead to purity of thought and action? Impurity is today widespread, even among the professed followers of Christ. Passion is unrestrained; the animal propensities are gaining strength by indulgence, while the moral powers are constantly becoming weaker. Many are eagerly participating in worldly, demoralizing amusements which God’s word forbids. Thus they sever their connection with God, and rank themselves with the pleasure-lovers of the world. The sins that destroyed the antediluvians and the cities of the plain exist today—not merely in heathen lands, not only among popular professors of Christianity, but with some who profess to be looking for the coming of the Son of man. If God should present these sins before you as they appear in his sight, you would be filled with shame and terror.?{PH001 2.1}[4]
And what has caused this alarming condition? Many have accepted the theory of the truth, who have had no true conversion. I know whereof I speak. There are few who feel true sorrow for sin; who have deep, pungent convictions of the depravity of the unregenerate nature. The heart of stone is not exchanged for a heart of flesh. Few are willing to fall upon the Rock, and be broken.?{PH001 2.2}[5]
No matter who you are, or what your life has been, you can be saved only in God’s appointed way. You must repent; you must fall helpless on the Rock, Christ Jesus. You must feel your need of a physician, and of the one only remedy for sin, the blood of Christ. This remedy can be secured only by repentance toward God, and faith?toward our Lord Jesus Christ. Here the work is yet to be begun by many who profess to be Christians, and even to be ministers of Christ. Like the Pharisees of old, many of you feel no need of a Saviour. You are self-sufficient, self-exalted. Said Christ, “I came not to call the righteous, but sinners to repentance.” The blood of Christ will avail for none but those who feel their need of its cleansing power.?{PH001 2.3}[6]
What surpassing love and condescension, that when we had no claim upon divine mercy, Christ was willing to undertake our redemption! But our great Physician requires of every soul unquestioning submission. We are never to prescribe for our own case. Christ must have the entire management of will and actions, or he will not undertake in our behalf.?{PH001 3.1}[7]
Many are not sensible of their condition, and their danger; and there is much in the nature and manner of Christ’s work averse to every worldly principle, and opposed to the pride of the human heart. Jesus requires us to trust ourselves wholly to his hands, and confide in his love and wisdom.?{PH001 3.2}[8]
We may flatter ourselves, as did Nicodemus, that our moral character has been correct, and we need not humble ourselves before God, like the common sinner. But we must be content to enter into life in the very same way as the chief of sinners. We must renounce our own righteousness, and plead for the righteousness of Christ to be imputed to us. We must depend wholly upon Christ for our strength. Self must die. We must acknowledge that all we have is from the exceeding riches of divine grace. Let this be the language of our hearts, “Not unto us, O Lord, not unto us, but unto thy name give we glory for thy mercy and for thy truth’s sake.”?{PH001 3.3}[9]
Genuine faith is followed by love, and love by obedience. All the powers and passions of the converted man are brought under the control of Christ. His Spirit is a renewing power, transforming to the divine image all who will receive?it. It makes me sad to say that this experience is understood by but few who profess the truth. Very many follow on in their own ways, and indulge their sinful desires, and yet profess to be disciples of Christ. They have never submitted their hearts to God. Like the foolish virgins, they have neglected to obtain the oil of grace in their vessels with their lamps. I tell you, my brethren, that a large number who profess to believe and even to teach the truth, are under the bondage of sin. Base passions defile the mind and corrupt the soul. Some who are in the vilest iniquity have borrowed the livery of Heaven, that they may serve Satan more effectively.?{PH001 3.4}[10]
“Every one who is born of God doth not commit sin.” He feels that he is the purchase of the blood of Christ, and bound by the most solemn vows to glorify God in his body and in his spirit which are God’s. The love of sin and the love of self are subdued in him. He daily asks, “What shall I render unto the Lord for all his benefits toward me?” “Lord, what wilt thou have me to do?” The true Christian will never complain that the yoke of Christ is galling to the neck. He accounts the service of Jesus as the truest freedom. The law of God is his delight. Instead of seeking to bring down the divine commands, to accord with his deficiencies, he is constantly striving to rise to the level of their perfection.?{PH001 4.1}[11]
Such an experience must be ours if we would be prepared to stand in the day of God. Now, while probation lingers, while mercy’s voice is still heard, is the time for us to put away our sins. While moral darkness covers the earth like a funeral pall, the light of God’s standard-bearers must shine the more brightly, showing the contrast between Heaven’s light and Satan’s darkness.?{PH001 4.2}[12]
God has made ample provision that we may stand perfect in his grace, wanting in nothing, waiting for the appearing of our Lord. Are you ready? Have you the wedding garment on? That garment will never cover deceit, impurity,?corruption or hypocrisy. The eye of God is upon you. It is a discerner of the thoughts and intents of the heart. We may conceal our sins from the eyes of men, but we can hide nothing from our Maker.?{PH001 4.3}[13]
God spared not his own Son, but delivered him to death for our offenses, and raised him again for our justification. Through Christ we may present our petitions at the throne of grace. Through him, unworthy as we are, we may obtain all spiritual blessings. Do we come to him, that we may have life.?{PH001 5.1}[14]
How shall we know for ourselves God’s goodness and his love? The psalmist tells us—not, hear and know, read and know, or believe and know; but—“Taste?and see that the Lord is good.” Instead of relying upon the word of another, taste for yourself.?{PH001 5.2}[15]
Experience is knowledge derived from experiment. Experimental religion is what is needed now. “Taste and see that the Lord is good.” Some—yes, a large number—have a theoretical knowledge of religious truth, but have never felt the renewing power of divine grace upon their own hearts. These persons are ever slow to heed the testimonies of warning, reproof, and instruction indicated by the Holy Spirit. They believe in the wrath of God, but put forth no earnest efforts to escape it. They believe in Heaven, but make no sacrifice to obtain it. They believe in the value of the soul, and that erelong its redemption ceaseth forever. Yet they neglect the most precious opportunities to make their peace with God.?{PH001 5.3}[16]
They may read the Bible, but its threatenings do not alarm or its promises win them. They approve things that are excellent, yet they follow the way in which God has forbidden them to go. They know a refuge, but do not avail themselves of it. They know a remedy for sin, but do not use it. They know the right, but have no relish for it. All their knowledge will but increase their?condemnation. They have never tasted and learned by experience that the Lord is good.?{PH001 5.4}[17] To become a disciple of Christ is to deny self and follow Jesus through evil as well as good report. Few are doing this now. Many prophesy falsely, and the people love to have it so; but what will be done in the end thereof? What will be the decision when their work, with all its results, shall be brought in review before God??{PH001 6.1}[18]
The Christian life is a warfare. The apostle Paul speaks of wrestling against principalities and powers as he fought the good fight of faith. Again, he declares, “Ye have not yet resisted unto blood, striving against sin.” Ah, no. Today sin is cherished and excused. The sharp sword of the Spirit, the word of God, does not cut to the soul. Has religion changed? Has Satan’s enmity to God abated? A religious life once presented difficulties, and demanded self-denial. All is made very easy now. And why is this? The professed people of God have compromised with the powers of darkness.?{PH001 6.2}[19]
There must be a revival of the strait testimony. The path to Heaven is no smoother now than in the days of our Saviour. All our sins must be put away. Every darling indulgence that hinders our religious life must be cut off. The right eye or the right hand must be sacrificed, if it cause us to offend. Are we willing to renounce our own wisdom, and to receive the kingdom of Heaven as a little child? Are we willing to part with self-righteousness? Are we willing to give up our chosen worldly associates? Are we willing to sacrifice the approbation of men? The prize of eternal life is of infinite value. Will we put forth efforts and make sacrifices proportionate to the worth of the object to be attained??{PH001 6.3}[20]
Every association we form, however limited, exerts some influence upon us. The extent to which we yield to that influence will be determined by the degree of intimacy, the constancy of the intercourse, and our love and veneration?for the one with whom we associate. Thus by acquaintance and association with Christ, we may become like him, the one faultless example.?{PH001 6.4}[21]
Communion with Christ—how unspeakably precious! Such communion it is our privilege to enjoy, if we will seek it, if we will make any sacrifice to secure it. When the early disciples heard the words of Christ, they felt their need of him. They sought, they found, they followed him. They were with him in the house, at the table, in the closet, in the field. They were with him as pupils with a teacher, daily receiving from his lips lessons of holy truth. They looked to him as servants to their master, to learn their duty. They served him cheerfully, gladly. They followed him, as soldiers follow their commander, fighting the good fight of faith. “And they that are with him are called, and chosen, and faithful.”?{PH001 7.1}[22]
“He that saith he abideth in Him, ought himself so to walk, even as He walked. And if any man have not the spirit of Christ, he is none of his.” This conformity to Jesus will not be unobserved by the world. It is a subject of notice and comment. The Christian may not be conscious of the great change; for the more closely he resembles Christ in character, the more humble will be his opinion of himself; but it will be seen and felt by all around him. Those who have had the deepest experience in the things of God, are the farthest removed from pride or self-exaltation. They have the humblest thoughts of self, and the most exalted conceptions of the glory and excellence of Christ. They feel that the lowest place in his service is too honorable for them.?{PH001 7.2}[23]
Moses did not know that his face shone with a brightness painful and terrifying to those who had not, like himself, communed with God. Paul had a very humble opinion of his own advancement in the Christian life. He says, “Not as though I had already attained, either were already perfect.” He speaks of himself as the “chief of sinners.” Yet Paul had been highly honored of the Lord.?He had been taken, in holy vision, to the third heaven, and had there received revelations of divine glory which he could not be permitted to make known.?{PH001 7.3}[24]
John the Baptist was pronounced by our Saviour the greatest of prophets. Yet what a contrast between the language of this man of God and that of many who profess to be ministers of the cross. When asked if he was the Christ, John declares himself unworthy even to unloose his Master’s sandals. When his disciples came with the complaint that the attention of the people was turned to the new Teacher, John reminded them that he himself had claimed to be only the forerunner of the Promised One. To Christ, as the bridegroom, belongs the first place in the affections of his people. “The friend of the bridegroom, that standeth and heareth him, rejoiceth because of the bridegroom’s voice. This my joy, therefore, is fulfilled. He must increase, but I must decrease. He that cometh from above is above all.” “He that hath received His testimony, hath set to his seal that God is true.”?{PH001 8.1}[25]
It is such workers that are needed in the cause of God today. The self-sufficient, the envious and jealous, the critical and fault-finding, can well be spared from his sacred work. They should not be tolerated in the ministry, even though they may, apparently, have accomplished some good. God is not straitened for men or means. He calls for workers who are true and faithful, pure and holy; for those who have felt their need of the atoning blood of Christ and the sanctifying grace of his Spirit.?{PH001 8.2}[26]
My brethren, God is grieved with your envying and jealousies, your bitterness and dissension. In all these things you are yielding obedience to Satan, and not to Christ. When we see men firm in principle, fearless in duty, zealous in the cause of God, yet humble and lowly, gentle and tender, patient toward all, ready to forgive, manifesting love for souls for whom Christ died, we do not?need to inquire, Are they Christians? They give unmistakable evidence that they have been with Jesus and learned of him. When men reveal the opposite traits, when they are proud, vain, frivolous, worldly-minded, avaricious, unkind, censorious, we need not be told with whom they are associating, who is their most intimate friend. They may not believe in witchcraft, but notwithstanding this, they are holding communion with an evil spirit.?{PH001 8.3}[27]
To this class I would say, “Glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom from above is first pure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace.”?{PH001 9.1}[28]
When the Pharisees and Sadducees flocked to the baptism of John, that fearless preacher of righteousness addressed them, “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruit meet for repentance.” These men were actuated by unworthy motives in coming to John. They were men of poisonous principles and corrupt practices. Yet they had no sense of their true condition. Filled with pride and ambition, they would not hesitate at any means to exalt themselves and strengthen their influence with the people. They came to receive baptism at the hand of John that they might better carry out these designs.?{PH001 9.2}[29]
John read their motives, and met them with the searching inquiry, “Who hath warned you to flee from the wrath to come?” Had they heard the voice of God speaking to their hearts, they would have given evidence of the fact, by bringing forth fruit meet for repentance. No such fruit was seen. They had heard the warning as merely the voice of man. They were charmed?with the power and boldness with which John spoke; but the Spirit of God did not send conviction to their hearts, and as the sure result bring forth fruit unto eternal life. They gave no evidence of a change of heart. Without the transforming power of the Holy Spirit, John would have them understand that no outward ceremony could benefit them.?{PH001 9.3}[30]
The reproof of the prophet is applicable to many in our day. They cannot gainsay the clear and convincing arguments that sustain the truth, but they accept it more as the result of human reasoning than of divine revelation. They have no true sense of their condition as sinners, they manifest no real brokenness of heart; but like the Pharisees, they feel that it is a great condescension for them to accept the truth.?{PH001 10.1}[31]
None are farther from the kingdom of Heaven than self-righteous formalists, filled with pride at their own attainments, while they are wholly destitute of the spirit of Christ; while envy, jealousy, or love of praise and popularity controls them. They belong to the same class that John addressed as a generation of vipers, children of the wicked one. Such persons are among us, unseen, unsuspected. They serve the cause of Satan more effectively than the vilest profligate; for the latter does not disguise his true character; he appears what he is.?{PH001 10.2}[32]
God requires fruit meet for repentance. Without such fruit, our profession of faith is of no value. The Lord is able to raise up true believers among those who have never heard his name. “Think not to say within yourselves, we have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham.”?{PH001 10.3}[33]
God is not dependent upon men who are unconverted in heart and life. He will never favor any man who practices iniquity. “And now the ax is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire.”?{PH001 10.4}[34]
Those who laud and flatter the minister, while they neglect the works of righteousness, give unmistakable evidence that they are converted to the minister and not to God. We inquire, “Who hath warned you to flee from the wrath to come?” Was it the voice of the Holy Spirit or merely the voice of man which you heard in the message sent from God? The fruit borne will testify to the character of the tree.?{PH001 11.1}[35]
No outward forms can make us clean; no ordinance, administered by the saintliest of men, can take the place of the baptism of the Holy Ghost. The Spirit of God must do its work upon the heart. All who have not experienced its regenerating power are chaff among the wheat. Our Lord has his fan in his hand, and he will thoroughly purge his floor. In the coming day, he will discern “between him that serveth God, and him that serveth him not.”?{PH001 11.2}[36]
The spirit of Christ will be revealed in all who are born of God. Strife and contention cannot arise among those who are controlled by his Spirit. “Be ye clean that bear the vessels of the Lord.” The church will rarely take a higher stand than is taken by her ministers. We need a converted ministry and a converted people. Shepherds who watch for souls as they that must give account will lead the flock on in paths of peace and holiness. Then success in this work will be in proportion to their own growth in grace and knowledge of the truth. When the teachers are sanctified, soul, body, and spirit, they can impress upon the people the importance of such sanctification.?{PH001 11.3}[37]
To talk of religious things in a casual way, to pray for spiritual blessings without real soul-hunger, and living faith, avails little. The wondering crowd that pressed close about Christ, realized no vital power from the contact. But when the poor, suffering woman, in her great need, put forth her hand and touched the hem of Jesus’ garment, she felt the healing virtue. Hers was the touch of faith. Christ recognized the touch, and he?determined there to give a lesson for all his followers, to the close of time. He knew that virtue had gone out of him, and turning about in the throng he said, “Who touched my clothes?” Surprised at such a question, his disciples answered, “Thou seest the multitude thronging thee, and sayest thou, who touched me?”?{PH001 11.4}[38]
Jesus fixed his eyes upon her who had done this. She was filled with fear. Great joy was hers; but had she overstepped her duty? Knowing what was done in her, she came trembling and fell at his feet, and told him all the truth. Christ did not reproach her. He gently said, “Go in peace, and be whole of thy plague.”?{PH001 12.1}[39]
Here was distinguished the casual contact from the touch of faith. Prayer and preaching, without the exercise of living faith in God, will be in vain. But the touch of faith opens to us the divine treasure-house of power and wisdom; and thus, through instruments of clay, God accomplishes the wonders of his grace.?{PH001 12.2}[40]
This living faith is our great need today. We must know that Jesus is indeed ours; that his spirit is purifying and refining our hearts. If the ministers of Christ had genuine faith, with meekness and love, what a work they might accomplish! What fruit would be seen to the glory of God!?{PH001 12.3}[41]
What can I say to you, my brethren, that shall arouse you from your carnal security? I have been shown your perils. There are both believers and unbelievers in the church. Christ represents these two classes in his parable of the vine and its branches. He exhorts his followers, “Abide in me and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing.”?{PH001 12.4}[42]
There is a wide difference between a pretended union and a real connection with Christ by faith. A profession of the truth places men in the church,?but this does not prove that they have a vital connection with the living Vine. A rule is given by which the true disciple may be distinguished from those who claim to follow Christ, but have not faith in him. The one class are fruit-bearing; the other, fruitless. The one are often subjected to the pruning-knife of God, that they may bring forth more fruit; the other, as withered branches, are erelong to be severed from the living Vine.?{PH001 12.5}[43]
I am deeply solicitous that our people should preserve the living testimony among them; and that the church should be kept pure from the unbelieving element. Can we conceive of a closer, more intimate relation to Christ than is set forth in the words, “I am the vine, ye are the branches”? The fibers of the branch are almost identical with those of the vine. The communication of life, strength, and fruitfulness from the trunk to the branches is unobstructed and constant. The root sends its nourishment through the branch. Such is the true believer’s relation to Christ. He abides in Christ, and draws his nourishment from him.?{PH001 13.1}[44]
This spiritual relation can be established only by the exercise of personal faith. This faith must express on our part supreme preference, perfect reliance, entire consecration. Our will must be wholly yielded to the divine will, our feelings, desires, interests, and honor, identified with the prosperity of Christ’s kingdom and the honor of his cause, we constantly receiving grace from him, and Christ accepting gratitude from us.?{PH001 13.2}[45]
When this intimacy of connection and communication is formed, our sins are laid upon Christ, his righteousness is imputed to us. He was made sin for us, that we might be made the righteousness of God in him. We have access to God through him; we are accepted in the beloved. Whoever by word or deed injures a believer, thereby wounds Jesus. Whoever gives a cup of cold water to a disciple because he is a child of God, will be regarded by Christ as giving to himself.?{PH001 13.3}[46]
It was when Christ was about to take leave of?his disciples, that he gave them the beautiful emblem of his relation to believers. He had been presenting before them the close union with himself by which they could maintain spiritual life when his visible presence was withdrawn. To impress it upon their minds, he gave them the vine as its most striking and appropriate symbol.?{PH001 13.4}[47]
The Jews had always regarded the vine as the most noble of plants, and a type of all that was powerful, excellent, and fruitful. “The vine,” our Lord would seem to say, “which you prize so highly, is a symbol. I am the reality; I am the true vine. As a nation you prize the vine; as sinners you should prize me above all things earthly. The branch cannot live separated from the vine; no more can you live unless you are abiding in me.”?{PH001 14.1}[48]
All Christ’s followers have as deep an interest in this lesson as had the disciples who listened to his words. In the apostasy, man alienated himself from God. The separation is wide and fearful; but Christ has made provision again to connect us with himself. The power of evil is so identified with human nature that no man can overcome, except by union with Christ. Through this union we receive moral and spiritual power. If we have the spirit of Christ, we shall bring forth the fruits of righteousness, fruit that will honor and bless men, and glorify God.?{PH001 14.2}[49]
The Father is the vine-dresser. He skillfully and mercifully prunes every fruit-bearing branch. Those who share Christ’s suffering and reproach now, will share his glory hereafter. He “will not be ashamed to call them brethren.” His angels minister to them. His second appearing will be as the Son of man, thus even in his glory identifying him with humanity. To those who have united themselves to him, he declares, “Though a mother may forget her child, yet will not I forget thee. I have graven thee upon the palms of my hands. Thou art continually before me.”?{PH001 14.3}[50]
Oh, what amazing privileges are proffered us!?Will we put forth most earnest efforts to form this alliance with Christ, through which alone these blessings are attained? Will we break off our sins by righteousness, and our iniquities by turning unto the Lord? Skepticism and infidelity are wide-spread. Christ asked the question, “When the Son of man cometh, shall he find faith on the earth?” We must cherish a living, active faith. The permanence of our faith is the condition of our union.?{PH001 14.4}[51]
A union with Christ by living faith is enduring; every other union must perish. Christ first chose us, paying an infinite price for our redemption; and the true believer chooses Christ as first and last, and best in everything. But this union costs us something. It is a union of utter dependence, to be entered into by a proud being. All who form this union must feel their need of the atoning blood of Christ. They must have a change of heart. They must submit their own will to the will of God. There will be a struggle with outward and internal obstacles. There must be a painful work of detachment, as well as a work of attachment. Pride, selfishness, vanity, worldliness—sin in all its forms—must be overcome, if we would enter into a union with Christ. The reason why many find the Christian life so deplorably hard, why they are so fickle, so variable, is, they try to attach themselves to Christ without first detaching themselves from these cherished idols.?{PH001 15.1}[52]
After the union with Christ has been formed, it can be preserved only by earnest prayer and untiring effort. We must resist, we must deny, we must conquer self. Through the grace of Christ, by courage, by faith, by watchfulness, we may gain the victory.?{PH001 15.2}[53]
Believers become one in Christ; but one branch cannot be sustained by another. The nourishment must be obtained through the vital connection with the vine. We must feel our utter dependence on Christ. We must live by faith on?the Son of God. That is the meaning of the injunction, “Abide in me.” The life we live in the flesh is not to the will of men, not to please our Lord’s enemies, but to serve and honor Him who loved us, and gave himself for us. A mere assent to this union, while the affections are not detached from the world, its pleasures and its dissipations, only emboldens the heart in disobedience.?{PH001 15.3}[54]
As a people we are sadly destitute of faith and love. Our efforts are altogether too feeble for the time of peril in which we live. The pride and self-indulgence, the impiety and iniquity, by which we are surrounded, have an influence upon us. Few realize the importance of shunning, so far as possible, all associations unfriendly to religious life. In choosing their surroundings, few make their spiritual prosperity the first consideration.?{PH001 16.1}[55]
Parents flock with their families to the cities, because they fancy it easier to obtain a livelihood there than in the country. The children, having nothing to do when not in school, obtain a street education. From evil associates, they acquire habits of vice and dissipation. The parents see all this, but it will require a sacrifice to correct their error, and they stay where they are, until Satan gains full control of their children. Better sacrifice any and every worldly consideration than to imperil the precious souls committed to your care. They will be assailed by temptations, and should be taught to meet them, but it is your duty to cut off every influence, to break up every habit, to sunder every tie, that keeps you from the most free, open, and hearty committal of yourselves and your family to God.?{PH001 16.2}[56]
Instead of the crowded city, seek some retired situation where your children will be, so far as possible, shielded from temptation, and there train and educate them for usefulness. The prophet Ezekiel thus enumerates the causes that led to Sodom’s sin and destruction: “Pride, fullness of bread, and abundance of idleness was in her and in her daughters; neither did she strengthen the?hands of the poor and needy.” All who would escape the doom of Sodom, must shun the course that brought God’s judgments upon that wicked city.?{PH001 16.3}[57]
My brethren, you are disregarding the most sacred claims of God, by your neglect to consecrate yourselves and your children to him. Many of you are reposing in false security, absorbed in selfish interests, and attracted by earthly treasures. You fear no evil. Danger seems a great way off. You will be deceived, deluded, to your eternal ruin, unless you arouse, and with penitence, and deep humiliation, return unto the Lord.?{PH001 17.1}[58]
Again and again has the voice from Heaven addressed you. Will you obey this voice? Will you heed the counsel of the True Witness, to seek the gold tried in the fire, the white raiment, and the eye-salve? The gold is faith and love, the white raiment is the righteousness of Christ, the eye-salve is that spiritual discernment which will enable you to see the wiles of Satan and shun them, to detect sin and abhor it, to see truth and obey it.?{PH001 17.2}[59]
The deadly lethargy of the world is paralyzing your senses. Sin no longer appears repulsive, because you are blinded by Satan. The judgments of God are soon to be poured out upon the earth. “Escape for thy life,” is the warning from the angels of God. Other voices are heard saying, “Do not become excited; there is no cause for special alarm.” Those who are at ease in Zion cry peace and safety, while Heaven declares that swift destruction is about to come upon the transgressor. The young, the frivolous, the pleasure-loving, consider these warnings as idle tales, and turn from them with a jest. Parents are inclined to think their children about right in the matter, and all sleep on at ease. Thus it was at the destruction of the old world, and when Sodom and Gomorrah were consumed by fire. On the night prior to their destruction, the cities of the plain rioted in pleasure. Lot was derided for his fears?and warnings. But it was these scoffers that perished in the flames. That very night the door of mercy was forever closed to the wicked, careless inhabitants of Sodom.?{PH001 17.3}[60]
It is God who holds in his hands the destiny of souls. He will not always be mocked; he will not always be trifled with. Already his judgments are in the land. Fierce and awful tempests leave destruction and death in their wake. The devouring fire lays low the desolate forest and the crowded city. Storm and shipwreck await those who journey upon the deep. Accident and calamity threaten all who travel upon the land. Hurricanes, earthquakes, sword and famine, follow in quick succession. Yet the hearts of men are hardened. They recognize not the warning voice of God. They will not flee to the only refuge from the gathering storm.?{PH001 18.1}[61]
Many who have been placed upon the walls of Zion, to watch with eagle eye for the approach of danger, and lift the voice of warning, are themselves asleep. The very ones who should be most active and vigilant in this hour of peril are neglecting their duty, and bringing upon themselves the blood of souls.?{PH001 18.2}[62]
Let no one put aside this warning, and say, “It does not mean me. I will not be disturbed by this excitable message.” It is the evil servant who says in his heart, “My Lord delayeth his coming.” Professedly a servant of Christ, he does not, in words, deny that the Lord is soon to come; but his actions show that he puts off that day to a distant period. He guiltily presumes on the supposed delay; he becomes careless, and his works testify his unbelief. He adopts the maxims and conforms to the practices of the world.?{PH001 18.3}[63]
My brethren, beware of the evil heart of unbelief. The word of God is plain and close in its restrictions; it interferes with your selfish indulgence; therefore you do not obey it. The testimonies of his Spirit call your attention to the Scriptures, point out your defects of character,and rebuke your sins; therefore you do not heed them. And to justify your carnal, ease-loving course, you begin to doubt whether the testimonies are from God. If you would obey their teachings, you would be assured of their divine origin. Remember, your unbelief does not effect their truthfulness. If they are from God, they will stand. Those who seek to lessen the faith of God’s people in these testimonies, which have been in the church for the last thirty-six years, are fighting against God. It is not the instrument whom you slight and insult, but God, who has spoken to you in these warnings and reproofs.?{PH001 18.4}[64]
As soon as the evil servant begins to lose the spirit and power of the message, he manifests his unbelief. He smites his fellow-servants. He is ready to pass censure on those who are better than himself. “The poison of asps is under his tongue.” His course is downward. Erelong he may be found “eating and drinking with the drunken”—uniting with worldlings in their gatherings for pleasure, and, to all intents and purposes, one with them. Such is the condition of very many among us today. I have been shown this. I know the truth of what I say.?{PH001 19.1}[65]
In the instruction given by our Saviour to his disciples are words of admonition especially applicable to us: “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.” Watch, pray, work—this is the true life of faith. “Pray always;” that is, be ever in the spirit of prayer, and then you will be in readiness to your Lord’s coming.?{PH001 19.2}[66]
Some who should stand as faithful watchmen are permitting themselves to be led by their children rather than by the Lord. Easy and pliable, they are influenced by the unbelief and skepticism of these youth, who are thus doing the work of Satan, hindering their parents instead of aiding them. I have been shown this snare, and?I warn you, in the name of Christ, to disentangle your feet. Keep the spiritual vision unclouded. Take your stand upon the watch-tower. Look often along the highway to see if danger threatens the fort, and be ready to give instant warning.?{PH001 19.3}[67]
The watchmen are responsible for the condition of the people. While you open the door to pride, envy, doubt, and other sins, there will be strife, hatred, and every evil work. Jesus, the meek and lowly One, asks an entrance as your guest, but you are afraid to bid him enter. He has spoken to us in both the old and the New Testament; he is speaking to us still by his Spirit and his providence. His instructions are designed to make men true to God, and true to themselves.?{PH001 20.1}[68]
Jesus took upon himself man’s nature, that he might leave a pattern for humanity, complete, perfect. He proposes to make us like himself, true in every purpose, feeling, and thought—true in heart, soul, and life. This is Christianity. Our fallen nature must be purified, ennobled, consecrated by obedience to the truth. Christian faith will never harmonize with worldly principles; Christian integrity is opposed to all deception and pretense. The man who cherishes the most of Christ’s love in the soul, who reflects the Saviour’s image most perfectly, is in the sight of God the truest, most noble, most honorable man upon the earth.?{PH001 20.2}[69]
Ellen G. White[70]
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