Earlier text: HISTORY OF THE SABBATHTHE SWEETS OF SUBMISSION.
By R. F. Cottrell
ThE duty of submitting one to another in the fear of God, and especially of the younger submitting to the elder, is clearly taught in the word of God. 1 Pet. v, 5; Rom. xii, 10; Eph. v, 21; Phil. ii, 3; Heb. xiii, 17. And no one can fully taste of the joys of the truly converted, till they have learned this lesson. This is especially the case at the present time. The Lord is sending forth a message, foretold in the prophetic word, to gather his people—his scattered and bewildered people—into one; that they may be disciplined and prepared for the last great struggle with the powers of darkness, and for translation into the kingdom of God without death. They have had a vast variety of teaching, and have been subject to various surrounding influences. Almost every one has some unscriptural notion, which is considered by the individual as sacred truth, and has been so long considered so, that it is almost out of the power of argument to remove it from the mind. Hence the necessity of the gifts of the Spirit in the church, to correct these erring ones, to cause them to lay aside their selfish preferences and groundless notions, and come into the truth. When a person is fully converted into this message, he receives the gift of prophecy that has accompanied the message from its very rise. He submits himself to be led out of his errors into the truth. He lays down his erroneous notions at the Lord's bidding, and when they cease to be a part of himself, and are so far separated from him that he can view them in the light of scripture and reason, he sees they are not what he thought them, and he has no desire to receive them back. When he views their deformities, he is glad they are gone from him forever. My brother, my sister, young in the truth, if you have not yet learned this lesson of submission, learn it without delay. You do not know the sweet peace and joy it will yield. When once learned, you never will repent it; but if it is not learned, you will not be prepared for a place in the kingdom of God. The Lord has turned your feet into his testimonies through the instrumentality of the preaching of the third message. That message has been sustained and aided and brought to you through the instrumentality of the gift of prophecy; and you are indebted to God, and these his chosen instrumentalities for the light on the commandments which you now enjoy. Do not fear then to venture your all on the message. Do not fear to own the instrumentalities by which you have received so much good. Venture wholly—put all on board, for the vessel is sufficient to carry you safely over. Lay down all the stuff with which you are freighted, and if there is anything worth saving among it, it will not be lost. R. F. Cottrell. REPORT FROM BRO. HULL.
By Moses Hull
I LEFT Battle Creek, April 16th, for my appointment at Rochester, Mich., and arrived there by private conveyance about two hours ahead of the Review containing my appointment. It being very rainy and muddy, the brethren thought it not best to go to Oakland until first-day. So I preached three times in Rochester. The congregations were large considering the rain and mud, and the interest was very good. Many of the brethren are very confident that a good work could be done in Rochester, could a course of lectures be given there. I have not had a more intelligent congregation nor better interest than I had at Rochester, for some time. I have had seventeen requests to go there and give a synopsis of our faith. Many of the best citizens want to hear. On first-day, the meetings were moved to the Oakland meeting-house, about five miles north-west of Rochester. Here I gave two discourses, and announced three more, but just then "Bolts and locks
Turned orthodox," and I could not. So they got the supremacy, and I moved my battery to a neighboring school-house. As the school-house was not so large as the meeting-house, I feared it would not hold the people, and therefore requested those who had shut their neighbors out of their own meeting-house, to stay at home, or go to the meeting-house, for the space that they would occupy in the school-house, would be needed for those who were interested. This, together with the hard rain and mud, reduced our congregation, so that the first night all could be seated, yet the seats were full. I spoke on the "mark of the beast," after which I called for a decision, the result of which was, almost the entire congregation arose to signify their belief that the seventh day of the week, commonly called Saturday, is the only weekly Sabbath of divine authority. On the second night at the school-house, notwithstanding the heavy rain, and the snow which was melting off, the congregation was so large that we had to put in several extra seats. The Lord gave freedom in talking on the signs of the times as presented in Matt. xxiv. On the third evening the house was crowded to overflowing, with attentive hearers. I spake near two hours on the fulfillment of prophecy, in what is called "Millerism." The Lord gave great freedom. Many seemed to be entirely melted down, especially those who were engaged in the first message, but had since lost their "Moorings." They felt that the cloudy pillar was brightening, and that the "bitter" had again become "honey." Some signified their determination to go with us to the kingdom. Here I had expected to bring these meetings to a close and go to Chesaning, but I learned that the waters were so high that I could not get there, so I decided to stay another week. This I think was providential, for truly we had "the best of the wine at the last of the feast." The interest increased from first to last. About twenty started for the kingdom. On first-day of the second week, after a discourse on the text "what must I do to be saved," we repaired to the water where Bro. Lawrence buried seven willing souls with their Lord in baptism, all of whom I trust arose to walk in newness of life. This scene was truly a solemn one, and left a good impression upon the minds of the large concourse of people who witnessed the scene. On second day we again repaired to the water where I baptized six, who were not prepared to go forward the day before. There is now a good little company of commandment keepers in Oakland, under Bro. Lawrence's care. They have decided to have their meetings regularly. I enjoyed one social meeting with them which was truly a feast to my soul. May I have the privilege of meeting them on Mount Zion?
MOSES HULL. ENVY pursues its victims throughout life. It ceases to gnaw only when the grave-worm, its brother reptile, begins. THE TWO LAWS, AND TWO COVENANTS.
By Moses Hull
As a thorough investigation of the book of Hebrews is necessary to a correct understanding of the two laws and two covenants, we will now consider it. The book of Hebrews is a comment on the same law as that of Galatians, and on the Levitical and Melchisedec priesthoods—the old and new covenants—the offerings and ceremonies of the former dispensation, and those of the present. The word “law” is of frequent occurrence in this book, and always refers to the ceremonial law, except when Paul quotes from Jeremiah: “I will put my laws into their hearts, and in their minds will I write them.” Heb. x, 16; viii, 10. To convince the reader that I am correct in this, I will quote the places where the word LAW occurs. 1. Heb. vii, 5. “They that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law.” But it is impossible to take tithes of the people according to the ten commandments; for they do not regulate the taking of tithes. The ceremonial law does command the sons of Levi to take tithes. See Num. xviii, 21–26. 2. Heb. vii, 11. “If therefore perfection were by the Levitical priesthood (for under it the people received the law), what further need was there that another priest should arise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law.” Query. 1. Which of the ten commandments did the people receive under the Levitical priesthood? 2. Which one of the ten commandments must be changed in order to change the priesthood from the tribe of Levi to the tribe of Judah? 3. Heb. vii, 15, 16. “And it is yet far more evident for that after the similitude of Melchisedec there ariseth another priest who is made not after the law of carnal commandment, but after the power of an endless life.” The ten commandments never made a priest; hence they cannot be the law referred to in this passage. 4. Heb. vii, 19. “The law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh to God.” That the law here spoken of is the one that had “shadows of good things to come,” and offered sacrifices “year by year,” is evident from Heb. x, 1. 5. Heb. vii, 28. “For the law maketh men high priests which have infirmity; but the word of the oath which was since the law, maketh the Son who is consecrated forevermore.” Query. Did the ten commandments ever make a high priest? 6. Heb. viii, 4. “For if he were on earth he should not be a priest, seeing that there are priests that offer gifts according to the law.” But no priests offered gifts according to the ten commandments, for the reason that they did not regulate the offering of gifts. 7. Heb. ix, 19. “For when Moses had spoken every precept [of the first covenant] to all the people according to the law, he took the blood of calves and goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people.” Again, verse 22. “And almost all things are by the law purged with blood, and without the shedding of blood there is no remission.” Here I will propose two more queries: 1. Is it possible to speak the precepts of the first covenant according to the ten commandments, when they know no such precept? 2. By which one of the ten commandments are things purged with blood? 8. Heb. x, 1. “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect.” The ten commandments offered no sacrifices, hence they do not constitute the law of which Paul is speaking. 9. Verse 8. “Above, when he said sacrifices and offerings thou wouldst not, neither had pleasure therein; which are offered by the law.” No one doubts that this is the ceremonial law, as the ten commandments offered no sacrifices. 10. Verse 28. “He that despised Moses’ law died without mercy under two or three witnesses.” The ceremonial law is sometimes called the law of God, but the ten commandments are never called “Moses’ law.” From the above evidence we think all must conclude that the ceremonial law is the subject of comment in the book of Hebrews. That the two covenants spoken of in the book of Hebrews are the same as those spoken of in Gal. iv, I think no one will deny. We have before stated our conviction that not one of the ten commandments was embraced in either the old or new covenants. We know that the ten commandments are a covenant; but they may be a covenant, and not be either the first or second, old or new. They are God’s covenant, not made “with the house of Israel and Judah,” but commanded to a thousand generations. We have before stated that old and new are relative terms; so are first and second. A thousand covenants may be made or commanded, and only two of these have the relation of old and new. A and B may make a hundred bargains, and neither of these sustain the relation of old and new, first and second. But let them make two bargains concerning one thing, and the first of the two can with propriety be called the first, or old, bargain, and the other the second, or new, bargain, though there may have been numerous bargains made before the first, between the first and second, and after the second, on other matters. So it is with the covenants. When trying to show the perpetuity of God’s covenant, or law of ten commandments, I have often been met with an objection something like the following: “The old covenant of ten commandments belonged to the Jews, but it has given place to the new, or gospel covenant. Not only so, but as we are Gentiles, even though the old covenant was not done away, it could have no claims upon us: we are under the new, or gospel, covenant, which was made for the Gentiles.” In the above, the objector errs (1) in making the ten commandments the old covenant, and (2) in making the old covenant belong to the Jews, and the new one to the Gentiles. No covenant was ever made with, or for, the Gentiles, as such. The Gentiles are recognized only as dogs, in the Scriptures of truth, until they are engrafted into the Abrahamic stock. Matt. xv, 26, 27; Rom. xi, 17–24. Then they become Israel, and hence covenantees in all the covenants which may be binding at that time. In Rom. ix, 3, 4, Paul says, “For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants [plural] and the giving of the law, and the service of God, and the promises.” Here we learn that not only the old covenant belonged to the Israelites—Paul’s kinsmen according to the flesh—but to them pertained the adoption, and the glory, and the covenants, i. e., both old and new, and the giving of the law, and the service of God, and the PROMISES. Certainly this statement deprives the Gentiles, as such, of not only the covenants, but of the privilege of serving God, and of every promise in his word. If we were disposed to make an argument on this as our opponents do on the Sabbath, they claiming that it is a Jewish institution because given to the Jews, we certainly should deprive the Gentiles of even the privilege of approaching God in prayer, or hoping to enjoy anything that he has promised in his word. The above is not an isolated case, but the Bible everywhere contains the same sentiment. In Eph. ii, 11, 12, Paul says, “Wherefore remember that ye being in time past Gentiles in the flesh, who are called uncircumcision, by that which is called circumcision in the flesh, made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” Here Paul deprives the Gentiles of the blessings of the gospel, of Christ, of hope, and of God in the world, as emphatically as any text in the Old or New Testaments deprives them of the old covenant. We have found that to the Israelites belong the covenants. Lest some one should think the new is not embraced in the word covenants, we will quote a prophecy which proves that it is. “Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and the house of Judah: not according to the covenant that I made with their fathers in the days that I took them by the hand to bring them out of the land of Egypt, which my covenant they brake, although I was an husband unto them, saith the Lord. But this is the covenant that I will make with the house of Israel: after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.” Jer. xxxi, 31–33. This prophecy never can be fulfilled by making a covenant with the Gentiles; “for it is a covenant made with you, not according to the covenant made with your fathers [i. e., the fathers of the Jews] in the wilderness.” Had it been the Canaanites, the Amorites, or some other Gentile nation with whom the old covenant was made, then the making of a new one with the Gentiles might have fulfilled the prophecy; but as it is, it cannot. Will the reader mark well this point. We are now prepared to investigate the old and new covenants as presented in the book of Hebrews. We have before remarked that this book is a commentary on the ceremonial law, on the Levitical and Melchisedec priesthoods, on the ceremonies of the old dispensation, and those of the present, and on the old and new covenants. As we have found the book of Hebrews agreeing so perfectly with that of Galatians on the law, we may expect to find an agreement on the covenants. In Heb. vii, 22, Paul gives us to understand that Christ is the mediator of a better testament, than were the priests of the Levitical order. But the Jewish priests were mediators of the old covenant, which our opponents inform us is the ten commandments. It follows then if the old covenant is embraced in the ten commandments, that we have a better covenant in this dispensation than God’s perfect law which embraced the whole duty of man. Ps. xix, 7; Eccl. xii, 13, 14. This cannot be; hence we must look elsewhere for the old covenant. Heb. viii, 6, 12. “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises, for if that first covenant had been faultless, then should no place have been sought for the second; for finding fault with them he saith, Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel and the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” Here we are again informed that he is a mediator of a better covenant; but it is not better because of better commandments in it, but because it is established upon “better promises.” See verse 6. Am I asked what these better promises are? I answer, the old covenant could not take away sin. Heb. ix, 9; x, 4. It could only stay the judgment upon their sins [transgression of the law] for one year, Heb. x, 3, and point them to the antitypical sacrifice—to the blood of the new covenant as their only hope. Heb. x, 11. Whereas under the new covenant, God promises to remember their sins no more. Heb. viii, 12; ix, 17; Rom. xi, 27. The fact that in the new covenant God promises to “be merciful to their unrighteousness,” shows that it is made up of secondary principles; that unrighteousness antedates its existence. This being true, there must be something to tell us what sin is, besides this new covenant. How was it with the old? We answer, It was not designed to tell the people what sin was. It could only bring sin to remembrance again every year. Hence sin was the transgression of some law which existed before that covenant. SOME ask proper questions for information, some to perplex, others to draw out a statement with which to carry points in local differences, and still others ask questions on subjects which have no real bearing on our position, and should not be urged upon the Review. Those who understand the principles of Bible unity, will avoid all questions but the first, namely, proper questions for information. These we shall be happy to notice when circumstances will possibly admit. We received the following questions from an esteemed brother in the West, and decided not to notice them, as probably no good can result from discussing them. But, by mistake, we sent them to Bro. Waggoner, who returns them with the reply below.—[Ed. 1st. Can an individual be in the message if he believes that slavery is a sin in the sight of God, and that the slave should go free, and be colonized or sent to Africa? Or 2d. Must he not only believe slavery to be a sin, and that the slave should go free, but also believe that these slaves should remain in our country? BRO. WHITE—Did you wish me to give an answer to these questions? If so, I will offer the following: I cannot see any connection between our belief in the sinfulness of slavery, and our belief in regard to the proper remedy, especially as there is no remedy within our reach, or, we are not permitted to provide one. If the slaveholders were willing to do justice to the slaves, and would call upon us to assist them, common humanity would demand that we respond to the call. Then a responsibility in the case would attach to us; but it does not now, and never will. Hence, it can never be a profitable question to discuss, as it rests on contingencies that will never arise. If any further answer is expected, I would make it only on the consideration that the moral condition of the mind is in a measure dependent on our views of right and wrong, even though we are not involved personally in the action. I hold that a state of freedom is the natural condition of man, and any deprivation by usurpation or oppression cannot destroy the right. The slaves, by right, ought to be free. Colonization, of itself, defines no usage; it might, or it might not, effect the desired object. The idea, however, is inconsistent with freedom. Thus, if you have your freedom assured to you on condition of your being taken to Africa, the condition destroys your freedom. You would, of course, protest that it was only a choice between servitude and banishment. There can be no freedom where terms are settled by dictation instead of agreement. As a question of right, the slave is not only entitled to freedom, but to recompense. This, of course, can only be partially bestowed. As they have been deprived, to a great degree, of the capability of properly using and preserving their rights, it belongs to their oppressors to restore the capability as far as possible. This could now only be done by education. In my opinion, education and gradual emancipation would be the best for all parties. But who has any hope for such a thing?
J. H. W. How immeasurable! how unfathomable! How terrible! how sublime! The framer of worlds! the mighty sovereign of the universe! His wonderful works are continually before us. In the heavens above, and the earth beneath, we see his majesty. The towering mountain and deep valley; the barren desert and fertile plain; the sun's bright light and star's faint glimmer; the sweeping tempest and gentle zephyr; the foaming billows and dead calm; the cataract's awful roar and streamlet's quiet ripple; the lightning's frantic leap and thunder's dreadful crash, all speak forth the greatness of his power, and the sublimity of his character. When we contemplate him, we are overwhelmed with awe and reverence. Seated high on the throne of his glory, all creation sits at his feet and yields implicit obedience to the dictates of his will. Ten thousand glorious messengers surround his throne, ready to perform his mandates. He it is who worked out for man a plan of redemption from his lost estate. He is the great restorer of mankind—the renovator of earth. He is a Father to the righteous, a shield to the oppressed. He it is who setteth up potentates, and pulleth them down; establisheth kingdoms and uprooteth them. Eternal life he grants to those who seek it; but the wicked are destroyed from his presence forever. Great Creator! mighty Ruler! Glory, honor, and majesty belong to him now and evermore. Amen.—Gospel Banner. “Then they that feared the Lord, spake often one to another.” DEAR BRO. WHITE: I find it in my heart to hold upon the altar my former confessions of wrongs, that I have made through the Review to the public, and also those made to individuals verbally and by letter. I think I stand ready to do all I can or know how to do, to correct every wrong word, feeling, act, or development of spirit of mine in the past. I shall need, and will try to appreciate, the help, the prayers, and the counsel of kind friends in this critical and most important work. As my confession to yourself and sister W., at our last interview was not full (yet it left a good influence upon my mind), I wish to add, and say that my unwillingness to do duty, and heed and act upon kind reproofs, mercifully given, left me in a prepared state to sip at the bitter and poisonous waters which run through our ranks, during the short life and sudden and shameful death of the so-called Messenger of Truth. I was willing that dear Bro. White should suffer a little. May God have mercy upon me, and forgive such a heinous sin. A murmuring and faultfinding feeling or spirit troubled me occasionally afterward. There was no good reason why I should have thus felt. The trouble was in my own heart—an unsanctified nature. Bro. and Sr. White have done all that I could reasonably ask any Christian to do to help me, from the beginning of our acquaintance. I have needed all the reproofs that have been given me, to bring me to myself and open my eyes to see that I am "poor, and miserable, and wretched, and blind, and naked." I have played the prodigal so far as the wandering away from his father's house and coming to himself. I mourn over the past, and know not how to forgive myself, or how others can forgive such great wrongs. A spirit of rebellion has at times rested upon me. I have complained (especially in my own heart) of the manner in which sister White has delivered some of the Lord's messages to me. This too was sinful and cruel, to add sorrow to the heart already trembling and fainting under the burden of the word of the Lord. I pause and weep at the thought of the injustice I have done her. I cannot repair the breach. I can feel and say that I am heartily sorry for my sin in these things, and regret that I have waited so long before confessing as I should. Dear Bro. and Sr. White, since I last saw you, my wrong feelings and spirit alluded to in the above have been changing into a calm, submissive, and grateful feeling and spirit toward reproof, toward God, toward you, and toward all the saints. Had I lived in the light of the Lord, I might have saved you many trials, and myself, the church, and the cause, many wounds. I wish the prayers of all who can pity, and sympathise with and are willing to help a deeply self-wounded pilgrim. West Winfield, N. Y., April 1, 1862. DEAR BRETHREN AND SISTERS: I feel myself unworthy and the least of all; but from week to week those words in the Review greet my eyes, "Then they that feared the Lord spake often one to an other," and it increases in my heart a desire to cast in my mite. Through the same sovereign grace of God, I trust that I am united by a living faith to the same living Lord as yourselves, believing the same truth, trusting the same most precious blood, resting on the same precious promises, rejoicing in the same glorious prospect of living and reigning with Christ and all the redeemed, and sharing those lasting pleasures which none but Zion's children, heirs of the spiritual kingdom, humble, contrite and broken hearted shall know. With many others, I can say that the paper affords me much comfort and pleasure, and that in an increased degree my heart is made glad from week to week, while reading the many sweet testimonies from those that love God and keep his commandments. It is some over a year since I commenced trying to walk this narrow way and keep the faith of Jesus. I feel that I have been blessed in so doing; have felt that unshaken confidence, that divine favor of God, that I never felt before in my Christian experience. Though oftentimes I do not reflect the image of Jesus as it is my heart's desire to do, still I am striving to overcome the world, the lust of the flesh, and everything that is not pleasing in the sight of God. I can truly say the way grows brighter and brighter, and truth looks more glorious day by day. I am perfectly established in that faith which I have found by experience to be truth, that by grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast, and that we are kept by the power of God through faith unto salvation, ready to be revealed in the last time; that he is an ever present help to them that put their trust in him. I feel him to be a very precious Saviour, a friend that sticketh closer than a brother, a perfect and all-sufficient Saviour, able to save even to the uttermost. He is indeed worthy of all praise, honor and glory. Through all his word I find that sacred harmony that I find in nothing else. His law is my delight; his word is my meditation day and night. I want to be on the side of truth, to take the word for my guide; to be ready and waiting when Jesus comes, and be found with the remnant few that will become joint heirs with Jesus to that inheritance that is incorruptible, undefiled, and that fadeth not away, reserved for all those that love and serve the Lord. Yours striving to overcome. Wethersfield, Wy. Co., N. Y. I LEAVE MY CASE TO THEE.
By E. W. Darling
Physician of our dying race,
To thee alone I come for aid;
Thou know'st the ills of every case,
All skill and power thy arm pervade. I need not tell thee of my case,
Or which of all the ills are mine,
But only need I seek thy face,
And ask, and gain thy care divine. Thou knowest whether healing balm
Or cleansing scourge for me were best;
Henceforth my anxious fears be calm,
My troubled soul heuceforward rest. I would not boast that I could bear
Thy chastening; rather would I seek
In thy sustaining grace to share;
For well thou know'st the flesh is weak. But should'st thou deal severe with me,
Though my weak heart may shrink the stroke,
Yet would I leave it all to thee,
And trust thine arm to do the work. Should friends, and hopes, and earthly gain,
And my right hand, and all my stays
Be taken, yet may I refrain
From murmuring thought against thy ways. And should I tremble to yield up
My all to thee, and sadly moan,
And pray thee to remove the cup,
Yet may I add, Thy will be done. I know if thou but be my friend,
All things shall work for good to me;
Though dark at first, yet in the end,
In all, thy goodness I shall see. O, may I never more complain,
Or my short-sighted wisdom trust;
For with thy favor loss in gain,
Without thy favor all is lost. E. W. DARLING.
Beaver Minn. OUTSIDE TESTIMONY.
By Wm. S. Foote
H. W. Beecher, in a discourse published in the N. Y. Independent of March 27, says: "I know not of a single nation, where now any painter would make his ideal man stand, as the old painters made theirs, with head lifted up, and with reverential expression, as if seeking communion with God. If you would paint your ideal man in that way, people would gaze at him and say, What is he looking at? What does he see? They would imagine perhaps that he saw a balloon, or something that other people could not see, which he might turn to profit! Our national thought, and feeling, and genius, and power, are material. We are a scientific people; we are an inventive people; we are a calculating people, we are a thrifty and accumulating people. Men are controlling the crust of the globe. They are piercing mines, bridging rivers, breaking through mountains, building continents of ships; they are digging, weaving, building, creating, accumulating, as they have never done before. Men are fond of weighing and measuring—the yard-stick and the scales are their deities. People go to church and hear about unknown things, and things not seen, and accept them as the arabesque of Christianity. But a faith in these things, on which a man may lay his whole weight, that shall inspire his conduct, that shall penetrate his life with a divine enthusiasm—there is little of that." We have sufficient evidence of the truth of our position, without asking for the testimony of those who, we must think, are "blind leaders of the blind." But when they unwittingly bear witness in favor of the truth, we cannot reject it. The testimony above is, that now, in the days of the coming of the Son of man, or during the days of the proclamation of his coming, the scriptures which refer to the actions of the children of men at this time, are being fulfilled to the letter. People do not heed the proclamation; but as it was in the days of Lot, and of Noah, the things of this world almost wholly take up the attention, indeed they are planting and building, "creating and accumulating, as they have never done before," the yard-stick and scales being their deities. And in addition to this, "People go to church and hear about unknown things, and things not seen," but with regard to "faith which works by love and purifies the heart," there is little of that. So that the great mass of mankind, instead of being converted to God, are ripening for the sudden destruction which is soon to overtake the wicked rejecters of God's holy law. Testimony of Healing and Spiritual Gifts
By Sarah G. Butler
DEAR BRETHREN AND SISTERS:—Through all the trials and conflicts of the way I am yet spared, and desire to add my feeble testimony to the truth. I feel thankful for the Review and the truths and testimonies it brings us from week to week. How could we do without it in these perilous times, when Satan is working in every possible way to destroy God's people. I also feel very thankful for Spiritual Gifts, Volumes 1 and 2. They have been a great help to me and others in this place. I fully agree with Br. Bourdeau's views in Review No. 21. Those who have undervalued the gifts would do well to remember that the remnant have the testimony of Jesus which is the spirit of prophecy. They would also do well to bear in mind that the third angel's message and the gifts are inseparably connected; and that those who do not believe in the gifts of the spirit, do not fully comprehend the last message of mercy. I feel it to be my duty to tell what the Lord has done for me the past week. I was taken lame, and, in great distress, unable to walk. I have felt for years that I could not employ an earthly physician. I felt it was my duty to follow the directions given in James v, 14. The brethren and sisters came and as they prayed the sweet blessing of God came upon us, and I was released from Satan's power, and walked and praised God with all my heart. All present were much blessed, and the room was filled with glory; but I had a great trial of my faith. Had I not had faithful Brn. and sisters that held right on, I fear I should have lost the blessing. But I praise the Lord that I believe the time is come when the saints must stand by faith. This is the victory that overcometh the world even our faith. I would exhort you dear Brn. and sisters to have faith in God's word. It will stand forever. Not a jot or tittle of it will fail. Pray for me that I may ever humble myself before him, seek meekness and righteousness that I may be hid in the day of the Lord's fierce anger. Yours in hope of eternal life,
SARAH. G. BUTLER.
Wawkon, Iowa, April 29, 1862.