[THE following excellent article was sent us by a brother for publication. We would recommend it to the careful perusal of all the brethren. If the eminently practical instruction there laid down, were heeded by each one, many of those trials would be saved which now trouble and perplex the church.]
If thy brother shall sin against thee, go and tell him his fault between thee and him alone; if he will hear thee, thou hast gained thy brother.
But if he will not hear, take with thee one or two more, that by the mouth of two or three witnesses, every word may be established.
And if he will not hear them, tell it to the Church; but if he will not hear the Church, let him be to thee as a heathen man and a publican. Matt. xviii, 15, 16, 17.
1. "SPEAK evil of no man," says the great Apostle: as plain a command as, "Thou shalt do no murder." But who even among Christians regards this command? Yea, how few are there that so much as understand it? What is evil speaking? It is not, (as some suppose,) the same with lying and slandering. All a man says may be as true as the Bible; and yet the saying it is evil speaking. For evil speaking is neither more nor less than speaking evil of any absent person, relating something evil which was really done or said by one that is not present when it is related. Suppose, having seen a man drunk, or heard him curse or swear, I tell this when he is absent; it is evil speaking. In our language this is also, by an extremely proper name, termed backbiting. Nor is there any material difference between this and what we usually style tale-bearing. If the tale be delivered in a soft and quiet manner, (perhaps with expressions of good will to the persons, and hope that things may not be quite so bad,) then we call it whispering. But in whatever manner it be done, the thing is the same; the same in substance, if not in circumstance. Still it is evil speaking; still this command, "Speak evil of no man," is trampled under foot, if we relate to another the fault of a third person, when he is not present to answer for himself.
2. And how extremely common is this sin among all orders and degrees of men! How do high and low, rich and poor, wise and foolish, learned and unlearned, run into it continually! Persons who differ from each other in all things else, nevertheless agree in this. How few are there that can testify before God, "I am clear in this matter: I have always set a watch before my mouth, and kept the door of my lips!" What conversation do you hear, of any considerable length, whereof evil speaking is not one ingredient? And that, even among persons, who in general have the fear of God before their eyes, and do really desire to have a conscience void of offence toward God and toward man.
3. And the very commonness of this sin makes it difficult to be avoided. As we are encompassed with it on every side, so, if we are not deeply sensible of the danger, and continually guarding against it, we are liable to be carried away by the torrent. In this instance, almost the whole of mankind is, as it were in a conspiracy against us. And their example steals upon us we know not how, so that we insensibly slide into the imitation of it. Besides, it is recommended from within as well as from without. There is scarcely any wrong temper in the mind of man which may not be occasionally gratified by it, and consequently incline us to it. It gratifies our pride, to relate those faults of others whereof we think ourselves not to be guilty. Anger, resentment, and all unkind tempers are indulged, by speaking against those with whom we are displeased. And in many cases, by reciting the sins of their neighbors, men indulge their own foolish and hurtful desires.
4. Evil speaking is the more difficult to be avoided, because it frequently attacks us in disguise. We speak thus out of a noble, generous, (it is well if we do not say,) holy indignation against these vile creatures! We commit sin from mere hatred of sin! We serve the Devil, out of a pure zeal for God! It is merely in order to punish the wicked, that we run into this wickedness. So do "the passions (as one speaks) all justify themselves," and palm sin upon us, under the veil of holiness.
5. But is there no way to avoid the snare? Unquestionably there is. Our blessed Lord has marked out a plain way for his followers, in the words above cited. None, who warily and steadily walk in this path, will ever fall into evil speaking. This rule is either an infallible preventive, or a certain cure of it. In the preceding verses our Lord had said, "Wo to the world, because of offences." Unspeakable misery will arise in the world, from this baleful fountain. (Offences are all things, whereby any one is turned out of, or hindered in, the ways of God.) "For it must be, that offences come." Such is the nature of things: such is the weakness, folly, and wickedness of mankind. "But wo to that man," miserable is that man, "by whom the offence cometh." Wherefore, if thy hand, thy foot, or thine eye, cause thee to offend—if the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in the way, "pluck it out, cut them off, and cast them from thee." But how can we avoid giving offences to some, and being offended at others? Especially suppose they are quite in the wrong, and we see it with our own eyes? Our Lord here teaches how: he lays down a sure method of severing offences, and evil speaking together. "If thy brother shall sin against thee, go and tell him his fault, between thee and him alone: if he will hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee one or two more, that by the mouth of two or three witnesses, every word may be established. And if he will not hear them, tell it to the Church; but if he will not hear the Church, let him be to thee as a heathen man or a publican."
I. 1. First, "If thy brother shall sin against thee, go and tell him his fault, between thee and him alone." The most literal way of following this first rule, where it is practicable, is the best. Therefore, if thou seest with thine own eyes, a brother, a fellow Christian, commit undeniable sin, or hearest it with thine own ears, so that it is impossible for thee to doubt the fact, then thy part is plain: take the very first opportunity of going to him: and if thou canst have access, "tell him his fault, between thee and him alone." Indeed great care is to be taken, that this is done in a right spirit, and in a right manner.—The success of a reproof greatly depends on the spirit wherein it is given. Be not therefore wanting in earnest prayer to God, that it may be given in a lowly spirit: with a deep, piercing conviction that it is God alone who maketh thee to differ, and that if any good be done by what is now spoken, God doeth it himself. Pray that he would guide thy heart, enlighten thy mind, and direct thy tongue to such words as he may please to bless. See that thou speak in a meek as well as a lowly spirit; for "the wrath of man worketh not the righteousness of God." If he be "overtaken in a fault," he can no otherwise be "restored than in the spirit of meekness." If he oppose the truth, yet he cannot be brought to the knowledge thereof, but by gentleness. Still, speak in a spirit of tender love, "which many waters cannot quench." If love be not conquered it conquers all things; who can tell the force of love?
"Love can bow down the stubborn neck,
The stone to flesh convert,
Soften, and melt, and pierce, and break
An adamantine heart."
Confirm then your love toward him, and you will thereby heap coals of fire upon his head.
2. But see that the manner also wherein you speak be according to the Gospel of Christ. Avoid every thing in look, gesture, word, and tone of voice, that savours of pride or self sufficiency. Studiously avoid every thing magisterial or dogmatical, every thing that looks like arrogance or assuming. Beware of the most distant approach to disdain, over-bearing, or contempt. With equal care avoid all appearance of anger, and though you use great plainness of speech, yet let there be no reproach, no railing accusation, no token of any warmth, but that of love. Above all, let there be no shadow of hate or ill will, no bitterness or sourness of expression: but use the air and language of sweetness as well as gentleness, that all may appear to flow from love in the heart. And yet this sweetness need not hinder your speaking in the most serious and solemn manner; as far as may be, in the very words of the oracles of God, (for there are none like them,) and as under the eye of him who is coming to judge the quick and dead.
3. If you have not an opportunity of speaking to him in person, or cannot have access, you may do it by a messenger; by a common friend, in whose presence, as well as uprightness, you can thoroughly confide. Such a person, speaking in your name, and in167the spirit and manner above described, may answer the same end, and in a good degree supply your lack of service. Only beware you do not feign the want of opportunity, in order to shun the cross: neither take it for granted that you cannot have access, without ever making the trial. Whenever you can speak in your own person, it is far better. But you should rather do it by another than not at all: this way is better than none.
4. But what if you can neither speak yourself, nor find such a messenger as you can confide in? If this be really the case, it then only remains to write. And there may be some circumstances which make this the most advisable way of speaking. One of these circumstances is, when the person with whom we have to do is of so warm and impetuous a temper as does not easily bear reproof, especially from an equal or an inferior. But it may be so introduced and softened in writing, as to make it far more tolerable. Besides, many will read the very same words which they could not bear to hear. It does not give so violent a shock to their pride, nor so sensibly touch their honor. And suppose it make little impression at first, they will perhaps give it a second reading, and upon farther consideration lay to heart, what before they disregarded. If you add your name, this is nearly the same thing as going to him, and speaking in person. And this should always be done, unless it be rendered improper by some very particular reason.
5. It should be well observed, not only that this is a step which our Lord absolutely commands us to take, but that he commands us to take this step first, before we attempt any other. No alternative is allowed, the choice of any thing else: this is the way; walk then in it. It is true, he enjoins us, if need require, to take two other steps. But they are to be taken successively after this step, and neither of them before it. Much less are we to take any other step, either before or beside this. To do any thing else, or not to do this, is therefore equally inexcusable.
6. Do not think to excuse yourself for taking an entirely different step, by saying, "Why, I did not speak to any one, until I was so burdened that I could not refrain." You was burdened! It was no wonder you should be; unless your conscience was seared; for you were under the guilt of sin, of disobeying a plain commandment of God. You ought immediately to have gone and "told your brother of his fault between you and him alone." If you did not, how should you be otherwise than burdened (unless your heart was utterly hardened) while you were trampling the command of God under foot, and "hating your brother in your heart?" And what a way have you found to unburden yourself? God reproves you for a sin of omission, for not telling your brother of his fault; and you comfort yourself under his reproof by a sin of commission, by telling your brother's fault to another person! Ease bought by sin is a dear purchase: I trust in God you will have no ease, but will be burdened so much the more, till you "go to your brother, and tell him," and no one else.
7. I know of but one exception to this rule. There may be a peculiar case wherein it is necessary to accuse the guilty, though absent, in order to preserve the innocent. For instance, you are acquainted with the design which a man has against the property or life of his neighbor. Now, the case may be so circumstanced, that there is no other way of hindering that design from taking effect, but the making it known without delay to him against whom it is laid. In this case, therefore, this rule is set aside as is that of the Apostle, "Speak evil of no man;" and it is lawful, yea, it is our bounden duty, to speak evil of an absent person, in order to prevent his doing evil to others and himself at the same time. But remember, meanwhile, that all evil speaking is, in its own nature deadly poison. Therefore, if you are sometimes constrained to use it as a medicine, yet use it with fear and trembling; seeing it is so dangerous a medicine that nothing but absolute necessity can excuse your using it at all. Accordingly, use it as seldom as possible; never but when there is such a necessity: and even then use as little of it as possible: only so much as is necessary for the end proposed. At all other times, "go and tell him of his faults between thee and him alone."
II. 1. But what "if he will not hear?" If he repay "evil for good?" If he be enraged rather than convinced? What if he hear to no purpose, and go on still in the evil of his way? We must expect this will frequently be the case; the mildest and tenderest reproof will have no effect, but the blessing we wished for another will return into our own bosom. And what are we to do then? Our Lord has given us a clear and full direction. Then take with thee one or two more: this is the second step. Take one or two whom you know to be of a loving spirit, lovers of God and of their neighbor. See, likewise, that they be of a lowly spirit, and clothed with humility. Let them also be such as are meek and gentle, patient and long suffering; not apt to "return evil for evil, or railing for railing, but contrariwise blessing." Let them be men of understanding, such as are endued with wisdom from above; and men unbiased, free from partiality, free from prejudice of any kind. Care should likewise be taken that both the persons and their characters be well known to him. And let those that are acceptable to him be chosen, preferable to any others.
2. Love will dictate the manner wherein they should proceed according to the nature of the case. Nor can any one particular manner be prescribed for all cases. But perhaps in general one might advise, before they enter upon the thing itself, let them mildly and affectionately declare, that they have no anger or prejudice toward him, that it is merely from a principle of good will that they now come, or at all concern themselves with his affairs. To make this the more apparent, they might then calmly attend to your repetition of your former conversation with him, and to what he then said in his own defense, before they attempted to determine any thing. After this, they would be better able to judge in what manner to proceed, "that by the mouth of two or three witnesses, every word might be established;" that whatever you have said may have its full force, by the additional weight of their authority.
3. In order to this may they not, 1st. Briefly repeat what you spoke and what he answered? 2d. Enlarge upon, open and confirm the reasons which you had given? 3d. Give weight to your reproof, showing how just, how kind, and how seasonable it was; and lastly, enforce the advice and persuasions which you had annexed to it? And these may likewise hereafter, if need should require, bear witness of what was spoken.
4. With regard to this, as well as the preceding rule, we may observe, that our Lord gives us no choice, leaves us no alternative, but expressly commands us to do this, and nothing else in the place of it. He likewise directs us when to do this. Neither sooner nor later. Namely, after we have taken the first, and before we have taken the third step. It is then only, that we are authorized to relate the evil another has done, to those whom we desire to bear a part with us in this great instance of brotherly love. But let us have a care how we relate it to any other person, until both these steps have been taken. If we neglect to take these, or if we take any others, what wonder if we are burdened still? For we are sinners against God and against our neighbor. And how fairly seever we may color it, yet, if we have any conscience, our sin will find us out, and bring a burden upon our soul.
III. 1. That we may be thoroughly instructed in this weighty affair, our Lord has given us a still farther direction. "If he will not hear them," then, and not till then, "tell it to the Church." This is the third step. All the question is, how this word, Church, is here to be understood? But the very nature of the thing will determine this, beyond all reasonable doubt. You cannot tell it to any national Church, the whole body of men of any denomination. Neither would it answer any Christian end, if you could; this, therefore, is not the meaning of the word. Neither can you tell it to that whole body of people with whom you have a more immediate connection. Nor, indeed, would this answer any good end: the word, therefore is not to be understood thus. It would not answer any valuable end, to tell the faults of every particular member to the Church, (if you would so term it,) the congregation or society united together in London. It remains, that you tell it to the elder or elders of the Church, to those who are overseers of that flock of Christ to which you both belong, who watch over your and his soul, "as they that must give account." And this should be done, if it conveniently can, in the presence of the person concerned, and, though plainly, yet with all the tenderness and love which the nature of the thing will admit. It properly belongs to their office, to determine concerning the behaviour of those under their care, and to rebuke, according to the demerit of the offence, with all authority. When therefore you have done this, you have done all which the word of God, or the law of love, requireth of you. You are not now partaker of his sin, but if he perish his blood is on his own head.
2. Here also let it be observed, that this, and no other, is the third step which we are to take; and that we are to take it in its order, after the other two; not before the second, much less the first; unless in some very particular circumstance. Indeed, in one case, the second step may coincide with this; they may be in a manner one and the same. The elder or elders of the Church may be so connected with the offending brother, that they may set aside the necessity, and supply the place of the one or two witnesses. So that it may suffice to tell it to them after you have told it to your brother, between you and him alone.
3. When you have done this, you have delivered your own soul, "If he will not hear the Church," if he persist in his sin, "let him be unto thee as a heathen man and a publican." You are under no obligations to think of him any more—only when you commend him to God in prayer. You need not speak of him any more, but leave him to his own Master. Indeed, you still owe to him, as to all other heathens, earnest tender good will. You owe him courtesy, and as occasion offers, all the offices of humanity. But have no friendship, no familiarity with him; no other intercourse than with an open heathen.
4. But if this be the rule by which Christians walk, which is the land where the Christians live? a few you may possibly find, scattered up and down, who make a conscience of observing it. But how very few! How thinly scattered upon the face of the earth! And where is there any body of men that universally walk thereby? Can we find them in Europe? Or, to go no farther, in Great Britain or Ireland? I fear not: I fear we may search these kingdoms throughout, and yet search in vain. Alas, for the Christian world! Alas, for Protestant, for reformed Christians! "O who will rise up with me against the wicked? Who will take God's part!" against the evil speakers? Art thou the man? By the grace of God wilt thou be one who will not be carried away by the torrent? Art thou fully determined, God being thy helper, from this very hour, to set a watch, a continual "watch before thy mouth, and keep the door of thy lips?" From this hour wilt thou walk by this rule, "speaking evil of no man." If thou seest thy brother do evil, wilt thou "tell him of his fault between thee and him alone?" afterward take one or two witnesses, and then only "tell it to the Church?" If this be the full purpose of thy heart, then learn one lesson well: bear evil of no man. If there were no hearers, there would be no speakers of evil. And is not (according to the vulgar proverb) the receiver as bad as the thief? If, then, any begin to speak evil in thy hearing, check him immediately. Refuse to hear the voice of the charmer, charm he never so sweetly; let him use never so soft a manner, so mild an accent, never so many professions of good will, for him whom he is stabbing in the dark. Resolutely refuse to hear, though the whisperer complain of being burdened till he speak. Burdened: thou fool, dost thou "travail with thy cursed secret, as a woman travaileth with child?" Go, then, and be delivered of thy burden, in the way the Lord hath ordained. First, "go tell thy brother his fault, between thee and him alone." Next, "take with thee one or two" common friends, and tell him in their presence. If neither of these steps take effect, then "tell it to the Church." But at the peril of thy soul, tell it to no one else, either before or after,—unless in that one exempt case, when it is absolutely needful to preserve the innocent.—Why shouldst thou burden another as well as thyself, by making him partaker of thy sin.
5. O that all you who bear the reproach of Christ, would set an example to the Christian world, so called, at least in this one instance! Put ye away evil-speaking, tale-bearing, whispering; let none of them proceed out of your mouth. See that you "speak evil of no man;" of the absent, nothing but good. If you must be distinguished, whether ye will or not, let this be your distinguishing mark: "He censures no man behind his back; by this fruit ye may know him." What a blessed effect of this self-denial should we quickly feel in our hearts! How would our "peace flow as a river," when we thus "follow peace with all men?" How would the love of God abound in our own souls, while we thus confirmed our love to our brethren; and what an effect would it have on all that were united together in the name of the Lord Jesus! How would brotherly love continually increase, when this grand hindrance of it was removed! All the members of Christ's mystical body would then naturally care for each other. "If one member suffered, all would suffer with it; if one was honored, all would rejoice with it;" and every one would love his brother with a pure heart fervently. Nor is this all; but what an effect might this have, even on the wild, unthinking world! How soon would they descry in us what they could not find among all the thousands of their brethren, and cry, (as Julian the apostate to his heathen courtiers,) "See how these Christians love one another!" By this chiefly would God convince the world, and prepare them also for his kingdom; as we may easily learn from these remarkable words in our Lord's last, solemn prayer: "I pray for them who will believe in me, that they all may be one, as thou, Father, art168in me, and I in thee,—that the world may believe that thou hast sent me!" The Lord enable us thus to love one another, not only in word and in tongue, but in deed and in truth, even as Christ hath loved us,
A Sister’s Exhortation to Faithfulness
By Sarah A. Jessup
From Sister Jessup.
DEAR BRO. WHITE:—It is with pleasure that I address a few lines to you, to let you know that I am still trying to press my way onward for the prize of the high calling which is in Christ Jesus our Lord. We must overcome by the blood of the Lamb and the word of our testimony; for it is through much tribulation we are to enter the kingdom. I feel to bless God that he has called me from darkness into his marvelous light. Yes, thank the Lord, I am accounted worthy to suffer reproach for his name's sake; yes, praise his holy name, if we are faithful a little longer we shall receive the promises. Dear brethren and sisters, let us not sleep as do others; but let us work while the day lasts. Put on the whole armor of God that ye may be able to stand against the wiles of the Devil; for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places; stand fast, therefore, having your loins girt about with truth and having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace; above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked, and take the helmet of salvation and the sword of the spirit which is the Word of God. Yes it is the Word of God we want, and study it diligently, that with it we may be able to put our enemies to silence.
Dear brother, I feel truly thankful for the paper. I read it with interest. It is a great comfort to me in my lonely pilgrimage here. Situated as I am, I can seldom attend meetings with those of like precious faith. I hope your meetings in the West may prove a blessing unto many, and that souls may be sanctified through the truth. I am still trying to keep the commandments and have the faith of Jesus, and can say with the Psalmist: O how love I thy law, it is my comfort by day and my meditation by night. Yes, the law of God is perfect converting the soul, and making wise the simple. I will now close with a brief exhortation to all of like precious faith, to be strong in the Lord. Continue faithful a little longer and the victory will be ours. Yes, we shall soon see our great High Priest coming in the clouds of heaven to reward the faithful, and set us poor captives free. O I hope to be one of that happy number. I hope you will all pray for me, that I may continue faithful, and at last meet you all in the kingdom, and sing the song of Moses and the Lamb.
Your unworthy sister, SARAH A. JESSUP.
Olena, Huron Co., Ohio, June 3d, 1854.
F O R E I G N N E W S .
T H E W A R .
Although nothing decisive has yet occurred, the news from the East begins to assume a greater interest. The Russians have at last been driven from the whole line of the Circassian coast, and their only means of communicating with the army which now threatens Kars and Erzeroum, will be, henceforth, by way of the Caspian Sea. The independence of Georgia has been proclaimed, but we have yet to learn by whom, and in what manner. Tiflis, its capital, is still in the hands of the Russians. The allied fleets in the Black Sea have not yet recovered from the fatigue of their recent labors at Odessa, for we have not a word concerning them.
Silistria still maintains its glorious defense, the Russians having been repulsed at every attack they have made. Omer Pasha, since his conference with the French and English Generals at Varna, is advancing toward the fortress with all the force of his command, and an engagement on a grand scale was expected. The communication between Silistria and Shumla was still kept open, notwithstanding the great increase in the Russian force which invests the former place.
There is nothing of note from the Baltic. The attack on the fort of Gustavsvärn, is not even confirmed. The French fleet, however, had left Kiel, and would in a few days join Sir Charles Napier's squadron. But our news from the Baltic will probably be, for some time to come, that something is going to happen. Sir James Graham has announced to the House of Commons that an Anglo-French squadron has sailed for the White Sea. In Denmark there appears to have been a coup d'état on a small scale, occasioned by the anti-Russian feeling of the people.
The ultimatum of Austria—or what was considered such—was to have been dispatched from Vienna on the 2d inst. At the same time we learn that a firman has been signed for the occupation by Austria of Montenegro, Albania and Servia, "if occasion shall demand it." At a dinner given to the Duke of Cambridge by the Sultan, Marshal St. Arnaud stated in the course of his speech, that he hoped soon to announce the alliance of a third great power. The Austrian Minister, who was present, said nothing. It remains to be seen whether these straws indicate a breeze from Vienna, or merely another eddy of that wind from the same quarter, which has yet blown good to nobody.
The Austrian Summons to Russia.—From Vienna, May 31, it is stated that on June 2, the Austrian summons to evacuate the Turkish territory, would be sent to St. Petersburg.
Letters from Belgrade and Widdin state that Austrian troops were continually coming down the Danube in the direction of Orsova and Wallachia frontier. Considerable forces are now concentrated in Hungary and Transylvania. Another dispatch says, Austria sends troops to Orsova.
More Rumors of Peace. The latest rumor in Paris is that the Emperor of Russia again manifests a disposition to negotiate for peace. This rumor has been so often set afloat that we attach no value to it, especially not to the statement that the Czar will withdraw on condition that the powers will agree to the establishment of the status quo. If there be any truth in the above propositions they can only be made with the view of detaching Austria and Prussia from the alliance, those powers being supposed to be adverse to any act that would tend to dismember or diminish the Russian Empire.
The Plan of the Campaign.—Marshal St. Arnaud, Commander-in-Chief of the allied forces in Turkey, accompanied by Lord Raglan, and the Seraskier or Minister of War of the Porte, proceeded in separate steam vessels, on the 18th of May, from Constantinople to Varna, to hold a Council of War, and to determine the operations of the campaign. It was expected that Admirals Hamelin and Dundas would also attend the meeting, but they did not. The result of the deliberations did not of course transpire, but it was surmised that the French and English troops would proceed to Adrianople—further, that it is not expedient to expose the Turkish army to the risk of a general action for the sake of repelling the attack of the Russians on the fortresses, which cover the right bank of the Danube. Neither is it supposed to be their intention to throw any considerable portion of the allied armies on the coast, so as to come into immediate collision with the present advanced post of the Russians.
The Black Sea Fleet.—Since last advices no news whatever has come to hand respecting the movements of the allied fleets on the Black Sea.
By the last accounts from the Black Sea, the fleet was still off Sevastopol. For several days there had been a heavy fog, and they had to keep up constant noises to prevent their running foul of each other. The cable which is put across the mouth of Sevastopol is described as consisting of a number of chain cables twisted together and secured on each side by strong masonry, and is hove taut by capstans. From its being formed of separate chains, it would be sufficiently strong to keep out a steamer or any vessel going at full speed.
Greece.—Eight thousand French troops have disembarked at the Piraeus, after having taken possession of the Greek ships of war.
King Otho has accepted the Anglo-French ultimatum; has proclaimed neutrality, and effected a complete change of Ministry.
Letters from Athens of the 22d May, state that the Queen was in a state bordering on frenzy, and that it required the entreaties and tears of the King and of the ladies in waiting to keep her from placing herself at the head of the army. Her baggage was all packed for departure on this Quixotic enterprise, but on second thought, she has had the boxes unpacked, and consents to remain at peace.
Great Britain.—The proceedings in Parliament have been totally without interest.
A Testimony to the Third Angel’s Message
By John Bishop, Jr.
From Bro. Bishop.
DEAR BRO. WHITE:—I feel thankful that I ever heard the third angel's message, and believe it is the last message of mercy to a fallen world. It is the word of the Lord by which the present generation must be judged; and I pray that we who believe it may be made partakers of that holiness without which no man shall see the Lord. The Review is a welcome messenger, and like Joshua and Caleb, always brings a bunch of pleasant grapes to refresh the weary pilgrim.
Yours in hope. JOHN BISHOP, JR. Dudswell, C. E., June 7th, 1854.
Refreshing Meeting at Dartmouth
Bro. Bates writes from Fairhaven Mass., June 4th, 1854:—
“We had a general meeting at Dartmouth yesterday. It was indeed a refreshing from the presence of the Lord. His watchful care is over all those who love and keep his commandments. Holy and Reverend is his name.”
Meetings at Liberty, Pennsylvania
By W. S. Ingraham; A. S. Hutchins
From Bro. Hutchins.
DEAR BRO. WHITE:—Agreeable to previous appointment we have visited Liberty, Mc Kean Co., again, and held meetings with the brethren and friends, May 27th and 28th. A deep and thrilling interest still remains in that place, to become acquainted with the evidences of our faith. Quite a number of the friends, who have been reading our publications for weeks, and searching the scriptures for truth, are thoroughly convicted that the seventh day is the Sabbath; and several of them gave us encouragement that they should keep it hereafter.
On First-day the school-house was nearly filled with attentive hearers; some of whom came nine and some fifteen miles to attend the meetings. While presenting the solemn truths of the last message of mercy, we not only felt ourselves strengthened and encouraged by the peaceful presence of the spirit of God, but had the evidences to believe that a number present deeply felt the necessity of making their peace with God immediately.
We were very happy to meet Bro. A. Southwic (the Unionist preacher who received us so kindly when there before) and his companion in these meetings. We found these dear pilgrims in possession of much of the spirit of our heavenly Master. And as we mingled our prayers and supplications together at the altar of prayer, we were greatly blessed and comforted together.
Bro. and sister S. having taken the Bible as their rule of action for years and having had no connection with the sectarian churches, are far from the cold bitter prejudice which usually characterizes those bodies of professed Christians united and held together only by human creeds. Bro. S. exhorted the congregation to lay aside all prejudice and search the scriptures and pray fervently for farther light upon what they had been hearing. Such a course, if pursued, we verily believe would result in bringing God's children together and uniting them upon the truths of the message of the third angel. Rev. xiv, 9—12. Before leaving the place he gave notice that he would meet with the friends in that place in three weeks from the past Sabbath.
Eight of the friends from that vicinity gave us their names for the Review.
Our meetings at this place last Sabbath and First-day were deeply interesting. The weather was so cool that it was deemed inexpedient to go into the grove to hold these meetings, as we had designed. But we were favored with a large convenient school-house in which to meet. On First-day the house was filled with attentive hearers. The sweet melting Spirit of our blessed Master was present from the commencement to the close of the Conference, to comfort the children of God and to impress the sinner with the importance of making preparation for the solemn hastening events of the future. Five followed the example of our Lord and Saviour in the ordinance of baptism. At the close of the public exercises, we came together and partook of the emblems of the broken body and spilt blood of the dear Redeemer.
W. S. INGRAHAM.
A. S. HUTCHINS.
Ulysses, Pa., June 6th, 1854.
Letters.
By Editor
W. S. Lane, B. Clark, D. Daniels, L. Johnson.
Receipts.
A. Claflin, Henry Hilliard, T. D. Magee, D. Seely, F. H. Howland, E. Taylor, M. Everts, Wm. Whitford, J. Barden, L. Kelly, P. Hall, P. S. Thurston, W. Lee, each $1. H. Crosbie, R. D. Howland, L. Hicklin, each $2. L. Hall, A. L. Burwell, H. Gardner, each $3. E. Everts $4. G. Cobb, L. Dickinson, A. Graham, M. Dennis, each $5. A. Chase $7. A Bro. in Wis. $8,41. W. R. Wilder, $1,75. a Friend in Canada, $1,70. R. R. Chapin, a Friend, W. James, E. Boutelle, H. H. Sedgwick, H. Harroun, S. Smith, W. Hargrave, E. Harris, L. A. Thrall, two female Friends [for Review to the destitute] each $1,50. A. Chapman $0,70. M. S. Miles, $0,50. S. McCallam, $0,25.—$65,89 behind on REVIEW.
The paper will be omitted next week.
Appointments.
By A. S. Hutchins
PROVIDENCE permitting, in company with Bro. Lawrence I will meet with the brethren in Loraine, N. Y., July 1st and 2d. Watson, 8th and 9th. A. S. HUTCHINS.
Rochester Conference,
By Editor
WILL be held June 23d—26th, commencing the 23d at 2 o'clock P. M. This Conference is appointed at Rochester because it is the most central place, and not because the brethren in the city are best able to sustain such a meeting. Provision will be made for preaching brethren, and for their horses, and for as many others as possible. It is expected that this will be a general gathering from the region round about, and one or more if consistent, from the different Churches in Western and Central N. Y., Canada West and Pennsylvania. This will doubtless be a large gathering, and many must come with the expectation of seeking their own entertainment.