Earlier text: Business ProceedingsMichigan Conference of S. D. Adventists.
Pursuant to a call made through the REVIEW, this Conference met at Battle Creek, Mich., on Friday, the 10th day of February, A. D. 1871. Meeting called to order by the Chairman, and opened with prayer by Eld. M. E. Cornell. The Secretary not being able to be at the meeting, it was moved and voted that I. D. Van Horn act as Secretary, pro tem. The number of delegates who presented credentials to the Conference was forty-seven, representing thirty-four churches. A few churches represented by letter, and some not at all. On motion, brethren in good standing were invited to participate in the deliberations of the Conference. The minutes of the last meeting were read and accepted. The church in Oneida, Mich., requested the Conference to allow them to disband and unite with the church at Potterville. On motion, their request was granted. Moved, That the church at Cedar Springs, Mich., be admitted under the watchcare of the Conference. Carried. The Treasurer's report of the S. D. funds of the Conference was read and accepted: Of the Mich. State Conference of S. D. Adventists, from March 16, 1870, to Feb. 7, 1871. Amount on hand at last report, $3518.76
Received during the year, 4096.18
Total, $7614.94
Paid out during same time, as per book, $3720.33
Balance in Treasury at date, $3894.61 A Living Church the Only Hope of Success.
THE following article was published in the Sabbath Recorder of Dec. 22, 1870, under the title of “Suggestions;” and they are suggestions which we deem of vital importance, and hence lay them before the readers of the REVIEW. It is written from a S. D. Baptist standpoint, but is easily adapted to the longitude of S. D. Adventists. We commend it to the careful consideration of all our churches. Especially let these truths become stamped indelibly in the mind, that a spiritual, harmonious, Sabbath-keeping church, is the most effective exponent of the principles of the truth; and that Sabbath-keepers should be, and, if they expect to succeed in their work, must be, “the best Christian people in the country.” That as a people we might do more than we are doing for the dissemination of Sabbath truth, few will deny. That lecturing and the circulation of the printed page are indispensable agencies in such work, all will probably admit. There is some danger, however, that in our appreciation of these facts, we overlook features of the situation equally important. In calling attention to some of these, let nothing be interpreted as written in a spirit of antagonism to that concerning which all are agreed. A spiritual, harmonious, Seventh-day Baptist church is the most effective exponent of Seventh-day Baptist principles. The mere existence of such a body in any community is a fact, the significance of which is not to be forgotten. Such an organization is verily a city set upon a hill, whose light cannot be hid. No argument for the Sabbath is so convincing. They, whose faithfulness is instrumental in securing and maintaining such a condition, are doing a valiant service for the Sabbath. We might send men into every county in the Union to preach upon the subject, and yet make no real advancement, if in our churches we failed to sustain the cause of vital piety. Aggressive effort is only valuable when it is the result of internal power and fervency. Otherwise it is mere French bluster. It is Prussian discipline at home that gives Prussian victories abroad. The work of the former is more quiet, less interesting, more irksome, but not less important, than that of the latter. If all the membership of our churches were in first-rate working condition, we could soon take the country for the Sabbath. To secure the nearest practicable realization of this ideal condition, is the first requisite. The elements of all real power must be found in the churches, and laboriously evolved. If years pass while the work is being done, let them go, but let the work be done. We may talk and plan in our annual meetings, yet such work, however important, is of no consequence compared with the work to be performed in the churches. To open up new fields is a privilege to be accepted with joy. To retain the old ones is an imperative duty. There is no argument against Sabbatarianism so hard to meet, as that which is presented by a decaying church, unless it be that which is sounded forth from the grave of a buried one. The mere existence of a live Seventh-day Baptist church is a troublesome fact to Sunday-keepers around it, constantly challenging attention, provoking inquiry, requiring careful and sometimes embarrassing explanations. It places them constantly on the defensive, within and without. The influence of a Seventh-day Baptist church is, of necessity, more extensive than that of other churches of similar size and resources in its vicinity. Take the Pawcatuck church for an illustration. From its location, its business relations, its places of summer resort, it happens that few places of its size are so extensively known as is Westerly. And wherever it is known, it is notorious as the “place of two Sundays.” Of the hundreds of strangers who visit it yearly for business or pleasure, many attend the services of the Sabbath from motives of interest or curiosity, and to a great extent form their ideas of the denomination from what they see or hear; while nearly all, if they do not attend services, have the subject forced upon their attention. The worshipers quietly wending their way to the house of God, are preaching, perhaps unconsciously, the Sabbath, as they go. The bell that summons them, melodiously proclaims the seventh day of rest. The driving of carts, the clatter of machinery, the screaming of whistles, on Sunday, noisily announce it a day in which to obey the command for the six days of labor. The trains, passing through the place hour by hour, bear passengers, who, at the announcement of the station, make frequent inquiries concerning Seventh-day Baptists, whose presence is suggested by the name. A Sabbath tract afterward placed in their hands is likely to find readers. Of the printing presses carried from their places of manufacture in our midst to various places in nearly every State, almost every one is quite likely to print, among its first impressions, an article concerning Westerly, in which Seventh-day Baptists are sure to have their notice. What is true of Westerly, applies to a certain extent to all our churches. We cannot avoid preaching the Sabbath, if we would. We are doing it continually. But how much stronger and more effective would this preaching be, if we were as noted for our piety, as we are for our peculiarity of doctrine, and of practice! One of the most forcible arguments ever used against us as a people is, that our average Christian life and spiritual power are not above, or beyond, those of other Christians. Seventh-day Baptists ought to be the best Christian people in the country. To be greatly successful, they must be; for the Sabbath doctrine will be judged by its apparent fruits. Controversial effort in the locality of a church will be of little avail, unless the church itself is in such good working order that its religious power in the community is recognized as almost irresistible. Whoever, then, is laboring faithfully, persistently, even though quietly, to bring about this condition, whether he be layman or preacher, is working intelligently and efficiently for the promulgation of Sabbath truth. He who preaches Christ most faithfully, is doing most for the Sabbath, whether he make the preaching of the fourth commandment a specialty or not. And here it may not be out of place to suggest that the real friends of the Sabbath, and of the Sabbath Tract Society, cannot afford the insinuation that those who see the primary importance of this branch of the work, and humbly yet rejoicingly accept the responsibility connected with such apprehension, are less sincere or less earnest in their devotion to the truth than are those whose position, perceptions, inclinations, lead them into another department of labor in behalf of the common cause. Denominational effort must utterly fail, unless there be hopeful, self-denying, indefatigable labor in the churches. Let the fountains fail, and the streams that are supplied by them must soon disappear. Nor can we afford to consider that any, whose judgment may not lead them to coincide with every suggestion, or plan, or line of financial policy proposed, are not honestly and heartily desirous of the success of a cause that has received their sacrifices. Next to the necessity of being united to Christ, is the need of union with each other. United, we may succeed; divided, we cannot. Practically, he is the greatest enemy of the Sabbath, who sows the seeds of personal prejudices and sectional jealousies, or who seeks to carry a point for personal or partisan purposes, in the church, or in the denomination. A Quaker's Resolve to Show Kindness
“I EXPECT,” said a worthy Quaker, “to pass through this world but once. If, therefore, there be any kindness I can show, or anything I can do for my fellow-men, let me do it now. Let me not neglect or defer it, for I shall not pass this way again.” S. D. A. Benevolent Association.
By James White; Uriah Smith
THIS Association held its second meeting, in Battle Creek, Mich., Feb. 12, 1871, at 8 P. M. The business to come before the meeting being the election of officers, it was Voted, That the officers of the General Conference be respectively the corresponding officers of the Benevolent Association. Missionary Society.
By James White; Uriah Smith
THIS Society held its second annual meeting in Battle Creek, Feb. 11, 1871, at 7 p. m. The present standing of the funds of the Society was presented as follows: Whole amount rec’d to Feb. 1, 1871, $2551.54 “ “ am’t paid out to same date, 613.84 Balance in the Treasury $1937.70 The following resolutions were adopted: Resolved, That we express our deep sympathy with our dear brethren in Switzerland in their pecuniary difficulties, in the troubled state of the nations around them, and in their consecration to the cause of present truth; and we pledge to them our prayers and aid in carrying on the work of God among them. Resolved, That we request our Executive Committee to procure the publication of tracts in the several languages, in which our home and foreign missions are carried on. Intrigue among Ministers, for Office.
By Dudley Marvin Canright
“THE NEW YORK Tribune of the 7th inst., says: ‘It comes out as rather a curious fact, that there is a good deal of lobbying and intriguing to secure the office of Chaplain to the Massachusetts Legislature. In one case, we hear of the wife of a clergyman who has been by letter personally soliciting members in her reverend husband's behalf.’” It seems bad enough for politicians to lobby and intrigue to obtain office, but how much worse when ministers of the gospel condescend to such dirty work! Nor is the one who has done this, simply a solitary case; it is becoming quite general. The world and worldly honors seems to be the object which a large proportion of ministers now have in view. May the Lord preserve us from it. How much can the prayers of such a man avail with God? Alas! vital piety is becoming more and more scarce among both people and ministers. Is there not a reform needed? Every thinking mind must see it. Lord, speed it on. A NOISY infidel, conversing with a circle of ladies, was attempting to bring them to join him in denying the existence of God. Meeting with poor success, he gave vent to his feelings of disappointment and vexation by saying, “I did not imagine that in this house I alone should have the honor of not believing in God.” “You are not alone, sir,” said the mistress of the mansion; “my horse, my dog, my cat, all share that honor with you; only these poor brutes have the honor not to boast of their unbelief.” How Shall I Honor Jesus To-day?
AWAKING from a comfortable night's rest, strengthened and refreshed in body, before rushing into the business of the world, a few moments may be spared to ask a very necessary question, How shall I honor Jesus to-day? That we should aim to honor the Saviour, I suppose no one will deny, seeing he hath redeemed us by his precious blood, called us by his everlasting gospel, sanctified us by his Holy Spirit, and thus delivered us from a dreadful but deserved death. Our obligations to Jesus are infinite, and our gratitude to him should be deep, constant, and operative. I can honor him to-day. If I do not, I shall dishonor him; and if I dishonor him, I shall grieve the Spirit, bring guilt upon my conscience, and injure his sacred cause. Let us, then, seriously inquire, How shall I honor Jesus to-day? First, I must dedicate myself anew unto him. I must surrender myself, body, soul, and spirit, into his hands. I must present my time, talents, and property to him, beg his acceptance of them, and beseech him to give me grace to hold them for him, look upon them as his, and use them for his glory. The Saviour not only purchased our persons, but our all; so not only we are not our own, but nothing we possess is our own. We are the Lord's, and all we have is the Lord's. But we do not sufficiently realize this. Therefore we do not feel as David did when he gave to the building of the temple such stores of wealth, “Of thine own have we given thee.” If I hold all I have as the Lord's, if I daily dedicate all I have to Jesus, then I may dismiss my cares, encourage my confidence, and let the peace of God rule in my heart. Holy Spirit! give me grace that morning by morning I may dedicate my person, property, and all I value, to my Saviour's service, and day by day use all to his praise. I must look to him for all I need through the day. Wants will arise; but Jesus will supply them. There is no blessing we need but Jesus has it. Nor is there a blessing Jesus has but he is prepared to give it us, if we are prepared to receive it. He says, “All things are delivered unto me of my Father;” and again, “If ye shall ask anything in my name I will do it.” It is, therefore, both my privilege and my duty to go to Jesus for everything that I need. And if I go to him first—if I go to him in faith, if I ask him in confidence—I honor him. But when I look to creatures instead of him, when I depend on means—instead of expecting of him through means—I dishonor him. If I would honor Jesus, I must look to him for all I need, both temporals and spirituals. I must carry everything to Jesus, whether great or small. I must make everything a subject of communion with him. So shall I pray without ceasing, and in everything give thanks. I must imitate Jesus in all I do. He is proposed to us in his word as our great example; we should therefore strive to imitate him. My object should be to think as Jesus thought, to speak as Jesus spoke, to feel as Jesus felt, and to act as Jesus acted. Often, very often, should we pause, and ask, “Is this like Jesus? Would he indulge in such a temper? Would he employ such language? Would he encourage such thoughts? Would he do as I am doing?” Or if at a loss what to do at any time, we should ask, “What would Jesus do? How would Jesus act in this case? What would Jesus do under such circumstances? What would Jesus say? What temper would Jesus display?” This would often send us to his word. We should become familiar with his life. We should become well acquainted with his character. And what a preservation it would be! What humility it would produce! Jesus wishes us to be like himself. He has left us an example that we should follow in his footsteps. He says, “Do as I have done.” If, therefore, I would honor Jesus, I must make it my study, and I must daily seek grace that I may imitate Jesus in all I do, at all times, and in all places. Oh! to be like Jesus in my family, in my business, in the church, and when alone with God. If we do not make it our aim and daily prayer to be like Jesus on earth, can we expect to be like Jesus in Heaven? Are we not made meet to be partakers of the inheritance of the saints in light? I must speak of Jesus to all I can. Jesus loves us to think of him; but he loves to hear us also speak of him. We should speak of him to sinners, that they may come to him for life. We should speak of him to backsliders, that they may return to his fold. We should speak of him to believers, to stimulate, encourage, reprove, or comfort, as the case may be. If I speak of any one at all, surely I should speak of Jesus. I cannot speak of him in vain. It must be useful in some way. It must accomplish some important end. How much there is to talk about, if we only set our hearts upon telling of Jesus. What fine opportunities often offer, if we were only prepared to take advantage of and improve them. We should talk of Jesus to all about us, to all we meet, to all we visit. We should talk of his glorious person and finished work, of his gracious words and wondrous deeds, of his holy life and painful death, of his triumphant resurrection and graceful ascension, of his prevalent intercession and anticipated advent. We may sometimes speak of his wrath, but much oftener of his love. We may speak of his invitations to sinners, and how he wept over them; of his promises to believers, and how he delights in them. Oh! for grace to speak of Jesus, to speak for Jesus, to speak like Jesus. If I would honor Jesus, I must walk with him. I must have him for my companion. I must make him my friend. I must go nowhere if I have no reason to believe that Jesus will go with me. I must engage in nothing if I cannot expect Jesus to look on and sanction me. I must prefer the company, the smiles, the approbation, of Jesus above everything else. This would be making him my all. This would be treating him as he deserves. This would be like an endeavor to render again to him according to what he hath done for me. O Spirit of Jesus, come down into my heart; fill me with thy grace, and teach me to make the honor of Jesus the great end of my life—the great end of every action. Reader, do you wish to honor Jesus to-day—every day? If so, this is the way—walk ye in it. My soul mourns before God that I have honored Jesus so little. Let us pray, pray right heartily, that God would give us grace to dedicate ourselves to him every morning, to look to him for all we need day by day, to imitate his example in all we do, to speak of him to all who will listen to our conversation, and to walk with him in peace and holiness. Oh! what blessed encouragement we have to honor Jesus, seeing he has said, “Them that honor me I will honor; and they that despise me shall be lightly esteemed.” Sinner, beware how you despise Jesus. None can save you but him. There is no hope for you but in him. If you despise him in time, he will justly punish you in eternity.—American Reform Tract Society, Cincinnati. Hancock Co., Ohio.
By A. A. Hutchins
On Wednesday, Nov. 30, 1870, I commenced meetings in Hancock Co., three miles north-west of Forest. I held seven meetings in this place, when it was thought best to close, on account of heavy rains and melting snow which made the roads so muddy as to render it almost impossible to get to meeting with teams. The interest was good, considering the circumstances. Jan. 5, 1871, commenced meetings in Wyandott Co., one and a half miles east of Carey. After laboring one week in this place, Bro. John Wolfe united with me in talking to the people. We held twenty meetings here. Nearly all in the neighborhood are convinced that we have the truth. Some have decided to keep the Sabbath of the Lord, while others are investigating. The Lord gave great freedom in speaking forth his truth, and we will praise him for the presence of his Spirit during our meetings. A FATHER, to please his little boy, has placed him in a skiff, and allowed it to float a few yards from the shore. He has placed his foot upon the end of the line to hold it. By the time the line is straightened, the little fellow is afraid, and calls to his father to come to him. His father tells him to take hold of the line and pull the shore to the boat. He pulls as directed, and, with a steady eye on his father, sees him, as he thinks, approach the boat, and soon finds himself in his bosom. Did he move the shore? Did he draw his father to the boat? No; but it seems so to him; the desired result is accomplished; philosophy is nothing to him; he is content. We are often asked, or perhaps we ask ourselves, “How can prayer avail? Will it move God or change his purpose?” God has revealed to us that prayer is the cord by which our faith is attached to his throne. On this cord he has directed us to pull earnestly and without ceasing. He who obeys soon finds himself in the bosom of his Father, and is little concerned about philosophy.—Sel. THERE is nothing sheds so fine a light upon the human mind as candor. It was called “whiteness” by the ancients, for its purity; and it has always won the esteem due to the most admirable of the virtues. However little sought for, or practiced, all do it the homage of their praise, and all feel the power and charm of its influence. The man whose opinions make the deepest mark upon his fellow-man, whose influence is the most lasting and efficient, whose friendship is instinctively sought where all others have proved faithless, is not the man of brilliant parts, or flattering tongue, or splendid genius, or commanding power; but he whose lucid candor and ingenuous truth transmit the heart’s real feelings, pure and without refraction. There are other qualities which are more showy, and other traits that have a higher place in the world’s code of honor; but none wear better or gather less tarnish by use, or claim a deeper homage in that silent reverence which the mind must pay to virtue. THE evils arising from this practice are greater than appear at first. It leads, in general, to irreverence for Scripture. No man would jest with the dying words of his father or his mother; yet the words of God are quite as solemn. When we have heard a comic or vulgar tale connected with a text of Scripture, such is the power of association, that we never hear the text afterward without thinking of the jest. The effect of this is obvious. He who is much engaged in this kind of false wit, will come at length to have a large portion of Holy Scripture spotted over by this unholy fancy. We have before us a circular, very respectably signed, proposing to form an Association “for the purpose of securing such an amendment to the Constitution [of the United States] as will indicate that this is a Christian nation, and place all Christian Laws, Institutions, and Usages, in our Government on an undeniable legal basis in the fundamental law of the nation.” Mauger the doubtful English of this statement, we think, in the light of what has already been done in the premises, that we know what it means, and we desire to go on the record, as unqualifiedly and unalterably opposed to all such foolishness. For, 1. Very few people have ever known that the words proposed to be inserted are not already in the instrument; and the absence of them has produced no effect whatever on the real piety of the nation. 2. Having been omitted in the beginning, they clearly could not now be supplied without more conflict and ill blood, and more eventual injury to the cause of religion, a thousand times, than any good that could possibly accrue from the success of the project. 3. Suppose you triumph in the inevitable and desperate struggle with all the infidels, and all the politicians, and all the nothingarians, what will you have accomplished? You will have added to the document in question three letters: just G. O. D.; nothing more. Is that “God in the Constitution?” Perhaps so, but God knows there would be no more God in the country for all that; and we don’t believe he would accept this poor compliment in lieu of that practical service which he demands at the hands of the people. 4. The friends of the measure are not likely ever to agree among themselves. The Convention which met in Philadelphia on the 18th inst. to consider this subject, refused to accept a phraseology which simply recognizes the Deity, and insisted upon including in the emendation the name of Jesus Christ as well. A party in behalf of the Holy Spirit, who is so conspicuously slighted, will be next in order; and then the way will be open for a proposition to recognize the “Vicegerent of Christ on earth,” as the true source of power among the nations! 5. If the proposed amendment is anything more than a bit of sentimental cant, it is to have a legal effect. It is to alter the status of the non-Christian citizen before the law. It is to affect the legal oaths and instruments, the matrimonial contracts, the sumptuary laws, &c., &c., of the country. This would be an outrage on natural right, sure to arouse not only infidels, Jews, Unitarians, &c., but thousands of others, to fight it to the death. We sincerely hope that the good men who have busied themselves in this movement will devote their energies to something more practical and more promising. Our danger is not in the absence of a name from this or that document, but in the absence of religion and virtue from the lives of the people. Let us expend our efforts in this direction, and not waste them in trying to secure a superficial loyalty, which may only subject us, in the end, to the reproach, “This people with their lips do honor me, but have removed their heart far from me.”—Christian Union. An Appeal to Mothers.
By Rev. J. M. Johnson
MOTHERS! cherish a deep and constant sense of your own importance to your children, especially to your sons. Take the high and responsible position which God has assigned you as your own, and strive, by his grace, to fill it. Remember that God has chosen to make the parental, and particularly the maternal, relation, a chief instrumentality in extending the knowledge of his truth, and building up his church. Remember that Jesus calls you to be workers together with him in preparing jewels for his crown of glory. Strive, therefore, to illustrate the beauty and power of the maternal character; assert and maintain your authority; make it lovely and winning. Your difficulties and trials are great; but abundant help is offered for your time of need, and great will be your reward if you are faithful. Shrink not from your duty, for the consequences of your unfaithfulness will be terrible. “A child left to himself bringeth his mother to shame:” terrible to you as well as to them. Attempt not your duty alone. The blessedness of bringing up children for God, to be workers in his earthly vineyard and heirs of his heavenly kingdom, is inconceivable and eternal. The sorrow and woe of training them to be cumberers of the ground, or bond-slaves of Satan and heirs of perdition, who can imagine it? Let no spurious love or false tenderness lead you to indulgence or neglect, which will surely prove fatal to your own peace and happiness, as well as that of your children. Remember that you cannot delegate to another the authority and influence which God has given you as mothers. If you try to do so, you will only rob and destroy yourselves and your children. Surely, you would not have others take the rewards which belong to you. It is for you to say, at the Judgment, “Lord, here am I and the children whom thou hast given me.” What motives for personal piety press upon you!—Rev. J. M. Johnson. Thinking Right and Doing Right
It is much easier to think right without doing right, than to do right without thinking right. Just thoughts may, and often do, fail of producing just deeds; but just deeds are sure to beget just thoughts. D. M. CANRIGHT
By Dudley Marvin Canright
Jan. 17, myself and wife rode sixteen miles to Monroe, Iowa, through the bitter cold. In the evening the friends all came together at sister Stern’s good home, and I talked to them about some points of doctrine on which some difference of opinion had been held by them. The good Spirit of God seemed to be present. All manifested a teachable spirit, and were willing to learn, and to see their errors when pointed out. This increased our confidence in them, and love for them. Another family has lately come out on the truth there. I think the cause at Monroe is brightening up. Hindering causes are being removed, the chaff has blown away. May humility and unity prevail among us. Jan. 19 and 20, rode sixty miles to Peru. Had an appointment at the school-house for the evening; but the Methodists put in an appointment over ours, and arrogantly crowded us out. We hastily fixed up our own house, and held meetings there. I spoke six times, and had a good attendance. A good work is being done here. Some fifteen whole families, besides several in other families, are keeping the Sabbath. Our Sabbath-school and Bible-class numbered fifty-four. On Tuesday evening, above fifty came together at father Reed’s, and we enjoyed a pleasant time practicing singing. Bro. Larimer, a teacher of singing, will instruct them. The truth has a firm hold on a large class here, and we still hope for many others. Was sorry to leave so soon. Jan. 27, Bro. Harford took me to Adel. Stayed till Tuesday. Preached three times in the Court House. Some interest. Had several good meetings with the brethren and sisters. Some new converts are coming in. Organized a church of ten members, and raised the S. B. $26. We think the cause is coming up here. We love this little church, and hope that unity and zeal may dwell with them. Tuesday evening, enjoyed a good prayer-meeting with about twenty of the friends at Monroe. A great change for the better has taken place with this church, for which we thank God. Trempealeau, Wis
By David Downer
AFTER my report in November, I visited the church at Liberty Pole. Remained there with Bro. Sanborn two days. Then we went to Viroqua, Vernon Co. Delivered two lectures there, the first ever given in the place. Left them desiring to hear more. I then by an urgent request went to Viola, Vernon Co., and lectured six evenings, with increasing audiences. Two ministers were there who listened with interest. I think when I return to Viola there will be some sheaves gathered in. Met once with the church at Kickapoo Center. Nov. 31, commenced meetings at Coon Slough. Met with some opposition which had arisen since my first meetings at that place. Ministers threatened; but nothing was done until a first-day Adventist was sent for from Minnesota. When he arrived, he told the people he did not come to discuss; but staid and attended my meetings. I invited him to preach, which he did, saying nothing of the Sabbath; but outside he told the people that when I was gone, he would demolish my theory. He then left, leaving the people anxious to hear him confirm the word. Some arose, promising to keep the commandments. Others are waiting to hear both sides. I remained at Coon Slough till the 19th. During Christmas and New Year's, met the brethren at Burns. Had an encouraging time. Preached once at Mindoro, Lacrosse Co., then came to this place. There is a bitter opposition here. The brethren are doing all in their power to spread the truth. Old difficulties will, I fear, ever debar the truth from being received here. Bro. Ingalls is a faithful worker for the cause in this place, sending publications in every direction. I shall soon close labor here and return to Vernon Co., to finish up some labor there, and then commence in new fields. May the Lord sustain his workmen in their labors in the ripening fields, that we may do his work in harmony with his will. DAVID DOWNER. Ohio Report from Whartonsburg Meetings
By H. A. St. John
My last report was from Whartonsburg, Wyandott Co., Ohio. Held meetings in Inman school-house, from Oct. 22 to Nov. 6, 1870. Some interest to hear the truth. Returned home Nov. 8. Had some meetings in Ransom and vicinity, and Jan. 3, started again for Whartonsburg. Visited and held meetings (in W.,) till Jan. 22. The Lord opened the hearts of some to receive the truth. About $12 worth of books were taken. Twelve or fourteen are keeping the Sabbath. We hope for others. They have Sabbath meetings. Cannot Bro. Wm. Cottrell visit them soon? The Lord has blessed my feeble efforts to do good, and to his name be all the praise. Pray, brethren, that I may become more like Jesus. Clyde, Ohio, Jan. 28, 1871. Carrying a Full Vessel Carefully
A FULL vessel must be carried carefully. Justification by Faith.
By S. B. Whitney
“Therefore we conclude that a man is justified by faith without the deeds of the law.” Rom. 3:28. Nothing can be clearer than the principle laid down in the context of this scripture, that “by the deeds of the law no flesh shall be justified.” It having “before proved both Jews and Gentiles, that they are all under sin,” verse 9, how evident it is that when the law speaks, every mouth is stopped, and all the world is shown to be guilty. And as the culprit before a civil tribunal, after the verdict “guilty” is brought in, and sentence pronounced, cannot hope to meet the demands of the law by promises of future obedience, so cannot the transgressor of God’s law hope for justification at the bar of God “by the deeds of the law;” hence the conclusion of the apostle in the text. But does Paul wish to be understood as saying that a man is justified by faith while continuing in his transgression? Most certainly not; and the idea is hardly worthy of notice; for to suppose that he can be justified while doing the very thing for which he is condemned is too inconsistent to be believed. But again: Does he mean to say that the law is abolished, and obedience to it is not now required? Still we say not; for the following reasons: 1. He speaks in verse 19 of the law as being in force, and addressing itself in terms of condemnation to the whole world; which it could not do had it been previously done away, or its force destroyed. 2. He positively denies the charge in verse 31. “Do we then make void the law through faith? God forbid; yea, we establish the law.” 3. He further states in chap. 8:4, that one object in providing the means of justification is, “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit.” 4. There is another thought connected with the subject, which those who argue the abolition of the law from Paul’s language, seem to overlook, and to which we would call attention. In the next chapter the subject is illustrated by a reference to Abraham and his seed; and as they could not be justified by works or the deeds of the law, any more than we can, it is shown that there is not that difference in this respect between the two dispensations that the class above referred to contend for. It will also be seen that if at the time when all admit the law was in force, it was necessary to be justified by faith, it does not follow that the law is abolished, simply because that now no flesh can be justified by the deeds of the law. We think it can be easily discerned that the reason why we need to seek for justification, is the fact that the law holds the sword of justice over our heads, ready to cut us down. But God has mercifully provided the way of escape, and “what the law could not do” has been accomplished by the sacrifice of our Lord Jesus Christ for sin, by which sin has been condemned, and pardon offered to us on condition that we walk not after the flesh, but after the spirit, and thus fulfill the righteousness of the law. S. B. WHITNEY. On Listening to Evil Reports.
THE longer I live, the more I feel the importance of adhering to the rules which I have laid down for myself in relation to such matters:— 1. To hear as little as possible of what is to the prejudice of others. 2. To believe nothing of the kind till I am absolutely forced to it. 3. Never to drink in the spirit of one who circulates an ill report. 4. Always to moderate, as far as I can, the unkindness which is expressed toward others. 5. Always to believe that, if the other side were heard, a very different account would be given of the matter. I consider love as wealth; and as I would resist a man who should come to rob my house, so would I a man who would weaken my regard for any human being. I consider, too, that persons are cast in different molds; and that to ask myself, What should I do in that person's situation? is not a just mode of judging. I must not expect a man that is naturally cold and reserved, to act as one that is naturally warm and affectionate; and I think it a great evil, that people do not make more allowances for each other in this particular. I think religious people are too little attentive to these considerations; and that it is not in reference to the ungodly world only that that passage is true, “He that departeth from evil maketh himself a prey;” but even in reference to professors also, amongst whom there is a sad proneness to listen to evil reports, and to believe the representations they hear, without giving the injured person any opportunity of rectifying their views, and defending his own character. The more prominent any man's character is, the more likely he is to suffer in this way; there being in the heart of every man, unless greatly subdued by grace, a pleasure in hearing anything which may sink others to his level, or lower them in the estimation of the world. We seem to ourselves elevated in proportion as others are depressed. Under such circumstances I derive consolation from the following reflections: 1. My enemy, whatever evil he says of me, does not reduce me as low as he would if he knew all concerning me that God knows. 2. In drawing the balance, as between debtor and creditor, I find that if I have been robbed of pence, there are pounds and talents placed to my account, to which I have no just title. 3. If man has his “day,” God will have his. See 1 Cor. 4:3. THERE is a Christian who used to become quite vexed at finding his little grandchildren in his study. One day, one of these little children was standing at his mother’s side, and she was speaking to him of Heaven. “Mother,” said he, “I don’t want to go to Heaven.” “Don’t want to go to Heaven, my son?” “No, mother, I am sure I don’t.” “Why not, my son?” “Why, grandpa will be there, won’t he?” “Why, yes; I hope he will.” “Well, just as soon he sees us, he will come scolding along, and say, ‘Whew! whew! whew! what are these boys here for?’ I don’t want to go to Heaven, if grandpa is going to be there.” There is no doubt that many Christians bring a reproach upon religion, and disgust the young with serious things, by the moroseness of their tempers, their perpetual fretting and fuming when something goes not to suit them. The young are ready to say, If religion makes its possessors so unlovely, I never want it. Cheerfulness, kindness, pleasant looks and pleasant words, are the fruits of grace. The religion of Christ is love, and though it does not instantly root out all the evil propensities of the human heart, it must, gradually, transform the natural character, until the Christian reflects the image of Him from whose lips the language only of kindness fell.—Sel.