Bro. White: Will you please answer the following questions, and oblige those who are seeking for truth.
Attica, Ohio, July 7, 1861.
QUESTION. Does the new birth spoken of in John iii, 3, take place in this life, or at the resurrection?
ANSWER. We think that natural birth is used in some places in the sacred Scriptures to represent conversion, and in others the resurrection of the just. John iii, 3-8, evidently refers to the resurrection.
1. Seeing, or entering the kingdom of God, mentioned in the text, follows being born again. It does not follow conversion, but will follow the resurrection.
2. Said Jesus, verse 6, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." Those who are converted are not spirit; but those brought forth from the dead by the Spirit will be spirit. God is a Spirit, that is, a Spirit Being. The children of the resurrection to life will be spiritual beings.
3. He continues, verse 8, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth. So is every one that is born of the Spirit." This is not true of mortals, though they be converted; but it will be true of the immortal saints.
QUESTION. Do you make the Sabbath a test of fellowship?
ANSWER. God has made it a test. If the law of the great God be not a test, what can be a test? or what use have we for the word? Even the Seventh-day Baptists, at their late Association at Genesee, N. Y., passed a resolution making the observance of the Ten Commandments a test of communion, as the following shows—
"Resolved, That it is the judgment of this Association, that we should not join in the celebration of the Lord's Supper with any but those who live in obedience to the Ten Commandments of the Lord, and in visible union with his church, according to gospel order; and we therefore request our members, from love to Christ, and from regard to the prosperity and peace of the churches, to commemorate the Lord's death only in accordance with this our judgment."
QUESTION. Who changed the Sabbath? Please give us history. Prof. Wilson says in one of the religious journals, that it is a libel on the Catholic Church to blame them for it.
ANSWER. "Who Changed the Sabbath?" is the title of a tract for sale at this Office, devoted to extracts from Catholic works, in which they claim that their church has the honor of changing the Sabbath. We give from the tract the following extracts:
"The word of God commandeth the seventh day to61be the Sabbath of our Lord, and to be kept holy: you [Protestants] without any precept of Scripture, change it to the first day of the week, only authorized by our traditions. Divers English Puritans oppose against this point, that the observation of the first day is proved out of Scripture, where it is said the first day of the week. Acts xx, 7; 1 Cor. xvi, 2; Rev. i, 10. Have they not spun a fair thread in quoting these places? If we should produce no better for purgatory and prayers for the dead, invocation of the saints, and the like, they might have good cause indeed to laugh us to scorn."
"QUESTION. By whom was it changed? ANSWER. By the Governors of the Church, the Apostles, who also kept it; for St. John was in the Spirit on the Lord's day [which was Sunday]. Apoc. i, 10.
Q. How prove you that the church hath power to command feasts and holy days? A. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves, by keeping Sunday strictly, and breaking most other feasts commanded by the same church.
Q. How prove you that? A. Because by keeping Sunday they acknowledge the church's power to ordain feasts, and to command them under sin; and by not keeping the rest by her commanded, they again deny, in fact, the same power."
"Q. Had the church power to make such change? A. Certainly, since the Spirit of God is her guide, the change is inspired by that Holy Spirit. The uniform, universal and perpetual tradition of all ages and nations, attest the antiquity of, and consequently the divine assent to, this change; even the bitterest enemies of God's church admit and adopt it."
"Q. What warrant have you for keeping the Sunday, preferable to the ancient Sabbath which was the Saturday? A. We have for it the authority of the Catholic Church, and apostolic tradition.
Q. Does the Scripture say where command the Sunday to be kept or the Sabbath? A. The Scripture commands us to hear the church [Matt. xviii, 17; Luke x, 16], and to hold fast the traditions of the apostles. 2 Thess. ii, 15. But the Scriptures do not in particular mention this change of the Sabbath. John speaks of the Lord's day [Rev. i, 10]; but he does not tell us what day of the week this was, much less does he tell us that this day was to take the place of the Sabbath ordained in the commandments. Luke also speaks of the disciples meeting together to break bread on the first day of the week. Acts xx, 7. And Paul [1 Cor. xvi, 2] orders that on the first day of the week the Corinthians should lay by in store what they designed to bestow in charity on the faithful in Judea; but neither the one nor the other tells us that this first day of the week was to be henceforward the day of worship, and the Christian Sabbath; so that truly, the best authority we have for this, is the testimony and ordinance of the church. And therefore those who pretend to be so religious of the Sunday whilst they take no notice of other festivals ordained by the same Church authority, show that they act by humor, and not by reason and religion; since Sundays and holy days all stand upon the same foundation, viz., the ordinance of the Church."
"Q. Have you any other way of proving that the Church has power to institute festivals of precept? A. Had she not such power, she could not have done that in which all modern religionists agree with her; she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no scriptural authority."
Our publications are prepared with care to meet the various positions of our opponents. Let "those who are seeking for truth" send for them and read up. Bro. Andrews' History of the Sabbath will furnish all the facts necessary to show who changed the Sabbath.
QUESTION. Do you make the belief in the non-immortality of the soul a test of fellowship?
ANSWER. We do not. Our people, with hardly an exception, are all right on that subject. Those who reject our views of this question, generally stand far off from us. The truth, not we, does the testing.
QUESTION. Can a man feel and know that his sins are forgiven in this life?
ANSWER. He can. Read the Acts of the Apostles, and the Epistles.
QUESTION. Is it right to receive money on the Sabbath?
ANSWER. It is not, excepting it might be justifiable under some circumstances for charitable and religious purposes.
THE CAUSE.
By Editor
Several worthy brethren have referred to our remarks a few weeks since under this caption, and we are much gratified to find that our views and feelings accord with theirs. We would not give an alarm where there is no danger; neither would we cry, Danger, without pointing out the danger, and the way of escape. The brethren who have spoken through the Review, with many others whose testimonies we do not give, all agree that there is cause of alarm in view of our low state as a people.
We solemnly believe that the greatest cause of the present sad state of things, has been the reluctance on the part of the most able preachers among us to bear that plain, scriptural testimony that condemns and displeases the carnal mind. With some of these there has been not only a reluctance, but a spirit of opposition. These are men of fine feelings, of cool and candid judgment, who will command respect anywhere, and are just the men to unsheath the sword and let it cut, for they can do it skillfully. "For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Heb. iv. 12.
These dear brethren should not let their tender feelings lead them to temper down the message to the carnal ear, but should cultivate a love for the plain testimony of God's word. If they would reach many hearts, and see men and women come on to the truth decided and strong, they should take up this cross, and present the naked truth in all its testing, convicting power, that men may be fully convicted and soundly converted. God requires this at their hands. The sinking cause of truth, and the dangerous condition of many precious souls, call upon them to take their stand. The less cautious among us, in consequence of this lack, seeing and feeling it deeply, are in danger of moving incautiously, and exerting a distracting influence. Such a state of things among our preachers shakes the confidence of the brethren in them all, and has a most discouraging influence on the cause everywhere. But let those who have shunned responsibilities and the plain testimony come up to the help of the Lord, and this stand will regulate and put new life into the whole body.
It has been the plain testimony that has brought our people up to that state of consecration where they would act a liberal part in the cause. But let the influence of those who have been opposed to the unflinching testimony and have despised reproof, bear rule, and all be molded to their ideas, and in less than two years we could not run a single tent, or sustain a weekly paper. And you would see these very ministers turning to some trade, or to the cultivation of the soil. These brethren have not been aware that they were casting a stupefying influence over the cause, and our object in these remarks is to arouse them to the real state of things, that they, with all our brethren, may see and feel, and hereafter shun that death-like influence which has chilled and wasted the vitality of the cause.
As we designed to speak plainly in this article, we will come a little closer. The inquiry is frequently made, "Why does Bro. M. H. Cornell have such success?" This question is worthy the consideration of all our preachers. His great success cannot be in consequence of superior talent, or wisdom to direct his labors. The advice of others has been of great service to Bro. C. And there is nothing peculiar in his voice or manner of reasoning to draw the hearts of the people. But he is a special instrument in the hands of God in raising up church after church. Why is this? It is evidently because of his faithful testimony. He presents the message as though he believed it, and expected his hearers to believe it also. He opens the truth as it is in God's word, and hands it to the people in its testing form, and brings them to a decision. And there is another thing very worthy of notice, that these churches generally come out strong, and grow stronger and stronger.
There are other causes of our low state besides the want of the faithful testimony; but they generally grow out of this. Let all our ministers be united in bearing a strong testimony for the truth and against wrongs existing among us, and the causes of discouragement will be speedily removed.
FASTING AND PRAYER.
WE have submitted the subject of a day of fasting, humiliation, self-examination, confession and prayer to the Battle Creek church, who are unanimous in recommending Sabbath, August 3d, 1861.
God has set apart the Sabbath to a holy use. Fasting, humiliation, self-examination, confession of sins and prayer are in harmony with a godly observance of the day. In behalf of this church we would call upon all our brethren to unite in this day of especial consecration, and may it be a Sabbath day long to be remembered by us.
"Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand." "Therefore also now, saith the Lord, turn ye even to me, with all your heart, and with fasting, and with weeping, and with mourning." "Blow the trumpet in Zion, sanctify a fast, call a solemn assembly." "Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O, Lord, and give not thy heritage to reproach." Joel ii, 1, 12, 15, 17.
The above language of the prophet evidently applies to the present time. It points out the manner of returning to the Lord. It is hoped that the solemnity of our solemn assemblies will not be disturbed by high heads, careless looks, hard hearts, hoops, and fashionable apparel on men, women, or children. "Seek ye the Lord all ye meek of the earth, which have wrought his judgments, seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lord's anger." Zeph. ii, 3, 4. "Draw nigh to God, and he will draw nigh to you. Cleanse your hands ye sinners, and purify your hearts, ye double minded. Be afflicted, and mourn, and weep; let your laughter be turned into mourning and your joy to heaviness. Humble yourselves in the sight of God, and he shall lift you up." James iv, 8-10. Read with care Rev. iii, 15-20.
The Bible, especially the New Testament, is not very definite on the subject of fasting, whether we should entirely abstain from food, and how long. Feeble persons are generally very dependent on the small quantity of plain food which they take. These may have no duty in point of abstinence. We would recommend to all to abstain from their noon meal if consistent, and let the other two meals, if eaten, be plain. Fasting, without turning to the Lord, will be of no use; but in returning to him, abstinence from food will be acceptable to the Lord according to his word.
QUERIES.
By Uriah Smith
Is it allowable in applying prophecy to call anything spoken of as a horn, less than a civil power or government? Dan. viii, 20. The ram which thou sawest having two horns are the kings of Media and Persia. Verse 4. And the rough goat is the king of Grecia, and the great horn that is between his eyes is the first king. Verse 22. Now that being broken, whereas four horns stood up for it, four kingdoms shall stand up out of the nation.
These passages contain an exposition of horns as used in prophecy. It has been for several years a query in my mind, if it was allowable to depart from these expositions in application of the prophecy concerning the two-horned beast of Rev. xiii. The fact that this nation was divided north and south, virtually constituting them two powers in the nation, has seemed to me some time to satisfy the prophecy. On the whole, I have looked for a division in the government as being nearer like the application of horns where the term was expressly defined.
If the seven last plagues are to be poured out on the last generation that shall live on the earth prior to the coming of the Son of man, will they not yet put to death saints and prophets in consequence of which they have given them blood to drink? See Rev. xvi, 6. Rev. xiii, 15. And he had power to give life to the image of the beast, which power it seems was to cause the image to both speak and cause that as many as would not worship the image of the beast should be killed.
Yours for truth. N. G. SANDERS. Rush Lake, Wis.
ANSWER. From every definition of the word horn which we are able to find, it appears that it is used, when applied to earthly governments and nations, simply as a symbol of power, the particular kind of power not being in any manner determined thereby.
Cruden says, "The principal defense and greatest strength of horned beasts consists in their horns; and the Scriptures mention the horns as the symbol of strength. Moses says of Joseph that his horns are like the horns of a unicorn; that is, his strength and power shall be very great. Deut. xxxiii, 17. And in Ps. cxxxii, 17, I will make the horns of David to bud; I will make his power and glory to flourish and increase. I will cut off the horns of the wicked. Ps. lxxv, 10."
The Religious Encyclopedia says: "The principal defense and strength of many animals is in their horns, and hence horn is often employed as a symbol of power."
The Bible Dictionary says: "The principal defense and ornament of many animals is in their horns; and hence the horn is often a symbol of strength, honor and dominion."
As a horn is therefore merely a symbol of power and strength, it would be natural to conclude that it need not necessarily be confined to civil power; and if we can find in the prophetic scriptures any instance in which this symbol is applied to any other power, the question is at once settled. We need now hardly remind the reader that this symbol is used to represent other than civil power in the chapter immediately preceding the one quoted by our correspondent. Speaking of the ten horns of the great and terrible beast, Daniel says, "I considered the horns and behold there came up among them another little horn, before whom there were three of the first horns plucked up by the roots," &c. Here is a power represented by a little horn. What power was this? It was the papacy—as ecclesiastical power. Is it said that the popes finally became temporal princes, clothed with civil power? We answer that this power is called a horn while it was yet coming up before ever the three horns were plucked up to make room before it. It was then an ecclesiastical power merely, and as such is called a horn. We draw from hence a scriptural warrant for making the ecclesiastical power of this nation, one of the horns of the beast by which it is symbolized.
Sr. S. suggests the division of these United States as answering more perfectly the specifications of the prophecy. We do not yet regard this government as divided; and perhaps it would be well to wait till this event takes place before we endeavor to adapt the prophecy to such a contingency. The present war will doubtless determine the question of secession or union. But should the Union become divided could the two portions be represented by the two horns of the beast? In the event of disunion, the two divisions become at once, separate and hostile governments, and have we any warrant for applying, or is it at all admissible so to apply, prophecy, so to have two governments separate and hostile to each other, represented by one beast?
In regard to the second query, Rev. xiii, 5 has been so often examined through the Review, and it has been so often shown that the last generation of saints would live and remain to the coming of Christ, that we did not suppose this point was still questioned in any mind. The principle on which the last generation of the wicked is made answerable for the blood of saints and prophets is illustrated in several scriptures. Jesus said to the rebellious Jews: "Wherefore behold I send unto you prophets and wise men and scribes; and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues, and persecute them from city to city; that upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias son of Barachias whom ye slew between the temple and the altar." Matt. xxiii, 34, 35. The generation whom Christ addressed, that is, the very identical individuals were not the slayers of Abel, nor of a host of martyrs who had suffered before their day; but they had shown themselves to be the children of them who had slain the prophets. They showed that they were actuated by the same motives, and governed by the same principles. They had just as much hatred to the truth and enmity against the people of God as their fathers. Being of that class they therefore partook of their guilt, and became subject to their condemnation. So with the last generation. It fills up62the measure of great Babylon's sins [Rev. xviii, 5]; and in her (in great Babylon, taken as a whole from the beginning to the close of her existence) was found the blood of all that were slain upon the earth. Verse 21. Had God's people remained in connection with her, though they might not have been engaged personally in the accomplishment of her dark deeds, they would, nevertheless, have been partakers of her sins. Verse 4. It is upon this principle that it may be said of those who are doomed to drink of the seven last plagues, that they are "worthy." As to the image's causing that as many as will not worship the image shall be killed, &c., it is sufficient to say that the word rendered cause, means merely to make an enactment; the image of the beast passes such a decree; but the Scriptures do not say that he will be able to carry it into execution; nor do we believe that he ever will.
U. SMITH.
MORE QUESTIONS.
By Editor
1. Is it in order for an individual to follow his own convictions of duty and reprove openly without counsel? and if so, do all have that privilege?
2. What should we accept as evidence to the claim of any person that God has laid the burden of the church on him?
E. H. Root.
Wright, Mich., July 15, 1861.
ANSWERS.
(1.) It may be the duty of those who are called to preach the word to sometimes reprove and rebuke openly. Says Paul to Timothy, "Them that sin rebuke before all, that others also may fear." 1 Tim. v, 20. But personal, public rebuke should be avoided unless the nature of the case absolutely demands it. It is no small thing for a minister to introduce such a matter into the public worship of God. He can almost always do his whole duty in this respect at private visits, or at meetings of church labor.
It is the duty of every minister to exalt the pure principles of truth and righteousness, and set them home by the pointed language of the Bible. But if he comes down to particularize too much, and personate unnecessarily, he will assuredly lead his people in a wrong direction, to dwell too much on the faults of others, and pick at straws instead of having their minds elevated to dwell with delight and profit upon the principles of truth and holiness.
But it cannot be in order for a private member of the church to reprove openly, with, or without counsel. We know of no scripture to sustain such a course. It will not do to take those texts which set forth the duty of the minister, or watchman, on whom rests great responsibilities, and apply them to members who have no such duties and responsibilities. If one private member be allowed to reprove openly, and give what he may call the straight testimony, then all may have the same liberty, and confusion must prevail to the distruction of the pure worship of God.
(2.) There is no evidence to be accepted to such a claim; for there is no evidence that it is God's plan to select one or more persons from the church and lay all the burden on them, and leave others, no less consecrated, free from it. God designs that all should feel the burden of the work, and that the church should all move forward in sweet harmony.
The True Penitent
A true penitent knows sin, hates it, and forsakes it.
TENT MEETING AT OSKALOOSA, IOWA.
By J. H. Waggoner
This meeting commenced under most unfavorable circumstances. During the first week it rained almost incessantly, and much of the time very hard. This prevented many from attending, and by the end of the rainy period the opposition seemed to be so well organized that our congregations were not generally as large as we expected. The opposition was not open, but seemed to be very effective in preventing the attendance of professors of religion. Many of them professed to make it a matter of conscience, considering it very wrong to go to the tent to meeting; but when the circus came, their aversion to tents seemed suddenly to subside, as I was informed by church members that many of the members went to the circus.
The State Meeting of the Disciples was held in Oskaloosa the second week of our meeting. Having been assured that we could not get off without a discussion, we were somewhat disappointed when their ministers dispersed without any belligerent tokens. Mr. Russell preached once on the immortality of the soul or spirit, and was reviewed by Bro. Shortridge. Mr. Russell told me in La Porte, Ind., that he discarded the immortality of the soul when he was a Methodist preacher, and had not believed it since; and so he has told others. Whether he believes it now is a query with many.
We had three seasons of baptism, at which thirty were baptized, including one from Fairfield, and one from Vernon. Over forty are keeping the Sabbath, and nearly that number gave their names to unite together as a church. The indications are that they will receive strong opposition; and we shall await the result with much anxiety. We shall endeavor to visit them as soon as possible. But there is much to do in this State, and it is not possible for us to do justice to the work.
There has been and is a lack of labor amongst the churches in Southern Iowa. A laborer is greatly needed here to devote himself exclusively to this work. All the churches need visiting, and the new churches need training to work together and grow up into the truth. The brethren East are so differently circumstanced that they cannot realize the necessity of this as we do here. Society here is new and unsettled; there is every imaginable belief and sentiment existing, and in every church will be found a variety of notions inconsistent with the truth. Without an experienced mind to guide them when they come together, a spirit of contention is engendered, and instead of coming to the unity of the faith, their prejudices are strengthened, and confusion is the result. The best members will grow weary of these scenes, and soon retire, and of course the cause goes down. It is well that all should understand these things; for I feel assured that a different course must be pursued in this part of the State, to ensure the prosperity of the cause of truth. A steady and experienced laborer is needed here all the time.
By request I spent Sabbath and first-day, June 29 and 30, three miles below Eddyville, on the line between Monroe and Wapello counties. On Sabbath I gave three discourses in a school-house, and on first-day three more in a barn at Eld. Myers, a German Baptist. Here was a good interest; the congregations were large, and I am promised to return as soon as possible and hold further meetings.
In my labors at Oskaloosa, especially in the very wet weather, I felt that disease was working on my system. My health gradually failed, though I hoped and expected to keep up till our meeting was over at that place. But my burden in Wapello Co. appeared to be too heavy for my feeble state. I returned to the tent much worn, and on July 3d, at the river where I administered baptism, exhausted nature gave way, and I lay in a helpless condition about one week. Having been invited to dine that day with Dr. McCall, who keeps a "water cure," I placed myself in his hands for treatment, by which the disease was speedily arrested. We left Oskaloosa on fifth-day, 11th, Bro. Shortridge going home, and I coming to this place. I have spoken twice in the school-house here; the only public meetings I expect to hold here.
As it is necessary for Bro. S. to spend some time at home, we shall not pitch the tent again till my health is established, which I expect will take several weeks. In the mean time we shall do what we can for the churches.
Letters for me may be directed, till further notice, to Knoxville, Iowa, care of H. C. Whitney.
J. H. Waggoner.
Vernon, Iowa, July 15, 1861.
THE CAUSE.
By J. H. Waggoner
BRO. WHITE: I have read your remarks on "the cause" with much interest, especially the closing paragraphs. I have been led of late to reflect much on our condition as a people, and the thought that there is less real consecration, zeal, and devotion amongst us than there was a few years ago (which I think is the case), is overwhelming. I must acknowledge that for a few years past I have not had that zeal and ardor in his holy work that I had in years previous. As I have tried during this spring and summer to renew my consecration and diligence, my mind has been directed to the state of the cause at large, and the conviction is forced upon me that we are almost asleep on the very verge of ruin. Something is lacking. Our testimony has not the power required to melt the heart. The churches coming into the truth are weak and sickly.
I do not wish to exaggerate—I may be wrong in part; but thus it seems to me, and my observation and experience in the western field presses this conviction on me. I hail your recommendation of a day of fasting and prayer with pleasure, and hope all will coincide with it, that it may be appointed; and that all the churches will observe it.
I think this course would tend to bring us all to realize our true position; and I believe that a united cry of God's people will be accepted of him. May God direct us to his own glory. Amen.
J. H. WAGGONER.
SUDDEN BEREAVEMENT.
By R. F. Andrews
DEAR BRO. WHITE: It is with feelings of heart-felt sadness that I take up my pen to address you.
I have been afflicted of the Lord. His chastening hand has been upon me. My wife went to bed well as usual on Sunday night, 7th inst., and between two and three o'clock on Monday morning her eyes were closed in death.
Since warm weather we have occupied two beds. As we had two children, each took a child to take care of in the night. About the time of night above named, the oldest, my little boy, fell out of bed from me. I heard him fall. Just as he fell, my dear wife said, "Why Robert Andrews!"—the last words she ever spoke. I got up quickly and took up the child, and said, Mary don't be frightened, Solon is not hurt. I supposed when she got fully awake she would think no more of it. I took the child into bed again, and as I was drawing the clothes up over us, I heard her make a singular noise in her throat. I ran to her bed, supposing she had fainted. I got some water and threw on her face, and wet her throat. It did not seem to do her any good. I then took her in my arms and carried her out doors, and sprinkled more water on her face and throat. I did everything I could think of, but she was dead in three minutes from the time Solon fell out of bed. She thought the child was killed by the fall, and the sudden fright paralyzed her heart, and caused congestion on the brain. I had a physician examine her, and he said that was the cause.63Dear brother, I need your prayers, that the Lord will sustain me in this deep affliction. I believe the Lord means something by this heavy chastisement.
My dear Mary wrote the inclosed to sister White in the month of May last, and I wrote a letter to send to you then concerning my paper, and inclosed it; but on going to the office I found my papers there, and did not send it.
Mary asked me last week if I was going to send that note to sister White. I asked her if she wanted I should. She replied, Yes. It contained her feeling then toward you and sister White the same as when she wrote it.
Although she was taken away almost in an instant, without a moment's warning, yet it seems from her deportment for weeks in the past that she thought she had not long to stay.
My relatives and friends are very kind to me, my brethren also.
Dear brother, pray for me and my little orphan children. Much love to you and sister White.
Yours in affliction,
R. F. ANDREWS.
NOTE.—We had formed an agreeable acquaintance with our afflicted brother Andrews, and with his companion, who has so suddenly been taken from him. When we visited Round Grove, Ills., on our way to Wawkon, Iowa, in December of 1856, sister Mary Stone Andrews gave her heart to the Lord to serve him. Below is the letter from sister A. referred to by Bro. Andrews.—ED.
DEAR SISTER WHITE: It is with feelings of deep love and affection toward you and yours that I this afternoon attempt to write a few lines to you. Although I feel almost too unworthy for you to notice this enough to read it, but I hope you will answer it, as you once promised me you would if I would write. But there has so long a time elapsed since that time, that I can hardly claim that promise. I always loved you; but I have of late been reading Spiritual Gifts, Vol. 2, which has seemed to increase my affection for you.
When I see how much you and Bro. White have endured (and I suppose that I do not more than half realize it) for the sake of presenting the truth before me, and the world besides, I feel that I do not love you enough.
For about a year I have not enjoyed the love of God in my heart at all, still I could not yield myself up to the pride and fashions of this world. But for a few weeks past I have been trying to draw nigh to God, and I think he has helped me a little; but not as much as he is willing to if I still continue to come, and do not let the Lord get the advantage of me. I hope you will remember me at the throne of grace, for I do feel very weak and unworthy.
We were very much disappointed that you were not permitted to meet with us here. Please give my love to Bro. White, also to Bro. and sister Lockwood. I do not suppose sister L. ever thinks of me, but I often think of her. With much love, wishing I could see you.
MARY L. ANDREWS.
MEETINGS IN NORTHERN MICH.
By Joseph Bates
DEAR BRO. WHITE: Since my last communication from Greenville I have been attending to some of the affairs of the church, endeavoring to relieve them from some burdens the enemy had imposed on them, and labor in the vicinity and hold another Sabbath meeting with them, which is now passed. After said meeting, we repaired to the water side and four others were buried with Christ in baptism. Two of whom, a brother and his wife, attended some of our meetings, decided and began with us to keep the Sabbath. While listening to our remarks the week before while we were addressing the candidates for baptism at the close of the meeting, giving them a few of our reasons why we could not in conscience baptize any person who persisted in the use of tobacco in any way, and if they then gave it up, and after baptism returned to the use of it again, they would have an additional responsibility to bear; the brother referred to was so deeply convicted about this matter that he resolved to renounce the use of it forever. Another one who had come some distance to learn our position for the first time, declared to one of the brethren that he would use it no more. Two others virtually acknowledged the same by going forward in baptism with the fourteen.
One of the above mentioned four was a youth recently converted while keeping the Sabbath with his parents, and children of the family. His elder brother, a youth of eighteen years, the oldest of the family, who, his parents say, was an obedient child, and was forward also in advocating the duty of keeping the seventh-day Sabbath, suddenly and unexpectedly deserted his paternal home. The afflicted parents, after diligent inquiry, learned to their astonishment that the leading, influential minister of the place advised him to this, while some one or more of the leading members of his church supplied him with means, and thus together, as the afflicted father tells me, they accomplished their unnatural and wicked purpose.
"Babylon is fallen! is fallen!"
This afflicted father is the one referred to in my last communication who offers forty acres of his landed estate to the Seventh-day Adventist Publishing Association.
JOSEPH BATES.
Greenville, Mich., July 15, 1861.
THE CAUSE.
By John Norton Loughborough
BRO. WHITE : I have read with much interest your article in Review No. 6, on the state of the cause, and would say I have not been without feeling on this subject, and have felt that there was a lack somewhere.
I know I want a more entire consecration to the work of God. I want to feel that Israel's God is with me as I go out to battle. I would say, I am in favor of a day of fasting and prayer, in which we may implore the Lord to revive us all, and to plead with the Lord to go out with his servants to battle. I fear we all neglect too much the closet devotions, and that the church are inclined to trust more to their preachers than in the mighty power of God. May the Lord arouse us all to a sense of our helplessness without him.
J. N. Loughborough.
Rockton, Ills. July 15, 1861.
AN OFFER.
By Joseph Bates
ALEXANDER M. GRAVVEL, of Greenville, Mont. Co., Mich., offers to give the Seventh-day Adventist Publishing Association forty acres of pine timber land lying six miles north of Greenville, for his shares. He is now ready to give you a warranty deed in the manner you shall prescribe, from either corner of his 160 acre timber lot, bordering on Flat River. He says that he bought it nine years ago for the purpose of lumbering, at $6 per acre, and has made no use of it yet.
JOSEPH BATES.
NOTE. This is indeed a very liberal offer. If we had the pine timber here now, we could use a part of it in the building. But such donations can be of little, if any, use just now, when means are most needed. We will try to find time to correspond with Bro. G. in regard to the matter.—ED.
READING ON PRESENT TRUTH.
By J. Clarke
It is a lamentable fact that many are confidently reaching forward for the prize, who are content with a glance at the truth, a few happy experiences, and an outward show of obedience to the truth, while the study of the truth is wholly neglected.
Many take the Review, who only glance over a few columns for what they deem the most interesting matter, and the paper is laid aside. Often I have found those (whom I had supposed pretty well posted) who were ignorant on vital points of present truth, with the Review within reach, and said truth patent upon its pages. I have seen brethren doubtful upon certain points of vital importance, because uninformed, with means within reach, and books within call, which would have set them all right, with the blessing of God. I have seen, too, those who with only the Review, the Bible and books on present truth, were deeply imbued with the spirit of the message. Such are the ones who will overcome.
I think all must strive to become well informed, and for this, brethren, let us drink from pure springs. Some get a new work just sent on from an Advent office, some this, some that, and they would with such works patch up, graft on, or relay the foundations of present truth.
Brethren, has God a people? where are they? Has he a system of truth? where is it? Do you hanker for the waters of Abana and Pharpar! or will you condescend to wash in the waters of Jordan and be clean?
J. CLARKE.
A Penitent’s True Character
From Sister Lawton.
BRo. WHITE: While reading in the Review the responses to Testimony No. 6, I was reminded of my own faults. I have not neglected thus long from an unwillingness to publicly confess, but I felt that God had forgiven me, and did not feel called up on this point; but lest I may leave some duty undone, I wish to say that I have exercised myself in things too high for me, which I deeply regret. I have been trying to profit by the reproof since it was given, and to quiet myself as a weaned child.
I grieve that I should have caused grief and care to God's people, and still more that I should grieve good angels, and most of all that I should displease God. I wish to gather with the people of God, and not scatter. I need the strength, prayers and care of the church.
A. P. LAWTON.
West Winfield, N. Y.
P. S. This would have been forwarded at an earlier date but for sickness. Be assured, dear brother and sister White, that a visit from you, when you journey East, would be very welcome. We do not feel worthy.
A. P. L.