In a so-called Review of Both Sides, pp. 303, 304, Eld. T. M. Preble attempts to erect on Heb. 4 a pagoda of sophistry in which to worship his idol, the first-day Sabbath.
In the work entitled Both Sides, p. 101, we made the following points respecting the first day of the week: “The first day does not possess one single feature which it must possess in order to be a Sabbath. 1. No divine being ever rested upon it, of which we have any record. 2. No blessing was ever placed upon it. 3. It was never sanctified or set apart for man’s use. 4. There is no command found anywhere in the Bible for its observance. 5. No Bible writer has ever set us the example of resting on that day. 6. Every mention of the first day of the week in the New Testament is an allusion to it as a day for secular business, and not for religious rest or worship. 7. There is no intimation that that day or any other was ever to take the place of the Sabbath of the fourth commandment.”
Passing by the last four of these propositions in significant silence, Eld. P. attempts to disprove the first three as follows:—
“But let us compare this with Heb. 4:10: ‘He [Christ] ALSO hath ceased from his own work, AS God did from his.’
“1. Did God ‘rest’ on the ‘seventh day’? Then did Christ ‘REST’ on the first day AS God did from his on the seventh?
“2. Did God ‘BLESS’ the seventh day on which HE ‘rested’? On Heb. 4:10, Boothroyd says:
“‘For he who] For he, Christ the Lord, who hath entered, &c. He hath rested from his work of redemption, from his trials and sufferings, as God did from his works of creation, and is now seated at the right hand of the Father, enjoying rest in Heaven, and the highest satisfaction in the work he has accomplished. For the sense given, see Owen and Wardlaw.’
“Then must Christ have ‘BLESSED’ the ‘first day,’ if he rested AS God rested—‘because’ that in it ‘he had rested;’ therefore he [Christ] ‘blessed’ it [the first day] as God did the seventh.”
“3. Did God ‘sanctify’ the seventh day? then must Christ have ‘sanctified’ the ‘first day,’ or he could not have rested on a sanctified day AS God did, unless he had sanctified the day. And all the other assertions under this head will compare with the above, as will be seen by any one who will carefully examine this matter.
“But says the objector, He did not rest on that day, for he went with his disciples to Emmaus. Did the Lord Jehovah cease from all motion—become perfectly inactive—and do nothing on the seventh day after the creation? Not at all. He only rested from his work of creation. Thus Christ rested from his work of redemption.”
This is Eld. P.’s proof entire, that some divine being rested upon the first day of the week, and placed his blessing upon it, and sanctified it. We have looked it over carefully to find one single statement in it respecting Christ or the first day of the week, which was not a groundless assumption; but we find none.
1. He inserts the word Christ in Heb. 4:10, to make it appear to the reader that that verse has reference to Christ, and that Christ ceased from his work, as God did from his; and on this assumption all his succeeding false statements and assumptions rest. We shall show that the verse has no reference to Christ whatever.
2. He says that if God rested on the seventh day, so did Christ rest on the first day. Why does he say, “On the first day”? Why not on some other day, since it can be shown that on that first day on which he arose he performed work of the same kind, if not to the same amount, as on many previous days of his earthly ministry?
3. He assumes that if Christ rested as God did, he must have blessed and sanctified the day; whereas a person must be skilled in blindfolding his mental powers, not to perceive that the blessing and sanctifying of the day were separate and distinct acts from the resting upon it. God rested upon the seventh day; and when his rest was entirely completed, it was still optional with him whether to bless it or not. The blessing and sanctifying were subsequent acts. So Christ could have rested on the first day (though he did not), as God rested on the seventh, without blessing or sanctifying the day.
4. But Eld. P. says that Christ must have sanctified the first day, or he could not have rested on a sanctified day as God did, unless he had sanctified the day. This is one of the most singular statements to be met with in the whole range of religious controversy. It can be accounted for only on the ground that Eld. P., when he wrote it, had left his Bible at home, and in trusting to his memory fell into marvelous confusion respecting the events of the creation week. When did God sanctify the day? After he rested upon it. Was it then a sanctified day when he rested upon it? It was not. Neither did his resting upon it make it a sanctified day. The sanctifying was a distinct act performed after the resting was completed; for he sanctified it “because that in it he had rested.” Yet Eld. P., by his reasoning, asserts that God rested on a sanctified day! And on that false statement raises an equally false assumption that the day on which he falsely claims that Christ rested was also a sanctified day!
5. But did Jehovah in resting cease from all motion? asks Eld. P. And he answers, “Not at all. He only rested from his work of creation;” and then he adds that “thus Christ rested from his work of redemption.” That God rested from his work of creation is exactly true; that is, the work which he had been doing during the six creative days, he ceased to do on the seventh day. Not an act of that kind of work did he do on the seventh day. But to say that Christ ceased from his work of redemption on the first day of the week, even in the sense of not doing what he had previously done, is exactly false. If Eld. P. had said that this rest of Christ was upon the seventh day, the whole of which day he lay in the quietude of the tomb, it would have had a greater show of consistency, but only a show, even then. What, then, was the work which Christ did previous to his crucifixion? He was our prophet, and spent his time teaching his disciples. What did he do on the day of his resurrection? Resumed the very same work, as is proved by the record of his meeting with those who saw him in the morning of that day, by his instructions to the two disciples on their way to Emmaus, and by his interview with the eleven at the close of that day. Matt. 28:9; Mark 16:9; Luke 24:31–48; John 20:14–23. And he kept up this same work during the forty days he remained with them before his ascension. Acts 1:1–3. Let the language of Luke in this last reference be noted: “The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen.” Luke here refers to his gospel record, and he reckons the things that Jesus did and taught while upon earth, from the commencement of his ministry till he was taken up into Heaven. There was no cessation from the work of redemption on the first day of the week. The idea is preposterous; and such an assumption never would have been wrung from the brain of despair in any less desperate case than the defense of the first-day Sabbath.
This is Eld. P.’s proof entire, that some divine being rested upon the first day of the week, and placed his blessing upon it, and sanctified it. We have looked it over carefully to find one single statement in it respecting Christ or the first day of the week, which was not a groundless assumption; but we find none.
6. But suppose we grant all that Eld. P. claims, that is, that Christ rested on the first day of the week, and blessed and sanctified it, and so made a Sabbath of it, then we inquire, How often should this Sabbath be observed? Jehovah rested after he had labored six days in the work of creation; so his Sabbath came once every seven days. But how long had Christ labored in the work of redemption before he rested on the first day of the week? At least during his whole public ministry, which was three years and a half; so his Sabbath could not properly be observed oftener than once in three years and a half. Verily Eld. P. has labored hard to find at last a Sabbath which can come only once in one hundred and eighty-two weeks!
7. But if the first day of the week marks a completed work, and is to be observed as a memorial of such work, it should end a cycle, not commence one. And, if Christ designed to erect that day into a weekly Sabbath, he should have labored six days in the work of redemption, then rested upon the first day of the week, and changed the numbering of the weeks so that this day upon which he rested might be the last day of the new cycle. In no other way could53the first day of the week become the memorial of a completed work of redemption.
8. But why will people so thoughtlessly insist that Christ has finished the work of redemption? A moment’s candid thought is sufficient to satisfy any one that redemption includes the restoration of the purchased possession, and the change of the saints to immortality, and will not be completed till these things are accomplished.
So then, to sum up the examination of Eld. P.’s argument on Heb. 4, we find, 1. That Heb. 4:10, as will be more fully shown hereafter, has no reference to Christ; which cuts off his entire argument on that passage. 2. That even though it referred to Christ, and proved that he had entered into his rest, it would not follow that that rest was upon the first day of the week; for that day is not mentioned. 3. That if he had rested on that day, the blessing and sanctification would not follow, they being separate and distinct acts from the resting. 4. That the attempt to prove the sanctification of the first day by claiming that God rested on a sanctified day, is an attempt to prove one falsehood by another; and the foolishness of the attempt further appears in that if the second statement were true it would not prove the first. 5. That Christ did not rest on the first day of the week, and hence had no occasion to bless and sanctify it.
And if all our other points will, as he says, compare with these which he has attempted to answer, and can no more be disproved than he has disproved these, we may submit them, as we have done, and still do, without any misgivings, to every candid and honest mind.
Very little, however, is done toward an elucidation of Heb. 4 by exposing Eld. P.’s utter misconception of its meaning. Let us therefore bestow a few thoughts upon the questions, What is the rest brought to view in that chapter? For what purpose is allusion made to the seventh day? What is the “other day” introduced? and, What is meant by verse 10?
The “rest” is first mentioned in chapter 3:11: “So I sware in my wrath, They shall not enter into my rest.” In verse 18 Paul says, “And to whom sware he that they should not enter into his rest, but to them that believed not.” The first verse of chapter 4:1 reads: “Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it.” Verse 5 reads: “And in this place again, If they shall enter into my rest.” And verse 10: “For he that hath entered into his rest, he also hath ceased from his own works as God did from his.” These are all the instances in which this rest is spoken of by God as “my rest,” and by Paul, referring to God, as “his rest.” They show us that the rest is “God’s rest.”
We next inquire, What is meant by this expression? The definition of the word “rest” (κατάπαυσις) given in the Greek lexicons, as it is undoubtedly correct, is also perhaps as clearly expressed as could well be. Greenfield says, “Spoken of that happy abode, that eternal felicity, in which believers are to dwell with God. Heb. 3:11, 18; 4:3, 5; κατάπαυσις τοῦ θεοῦ, that rest, that felicity, which God himself enjoys. Heb. 4:1, 10, 11.”
When was this rest of God, into which believers are to enter, ordained? or from what point does it date? Ans. From the creation of this world. This is proved by verse 4, and it is this fact which explains the allusion to the seventh day in that verse: “For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.” He had just created a world so lovely and beautiful, that the morning stars sang with delight, and all the sons of God shouted for joy, as it rode forth in majesty upon its new-born circuit. The labor of his hands was all good in the sight of God; and he devoted a day to the blissful contemplation of his finished and glorious work. Then, as it appears, he determined that into such a state of rest and felicity as he then enjoyed, the inhabitants of this new world should enter after they had proved their fidelity by a suitable period of probation; that as he then enjoyed rest, or cessation from labor, after a period during which he had exerted his creative energy, so they should rest after a period of probation finished, and a work of obedience faithfully performed. Thus the Sabbath, as kept by man, is an emblem of the rest that awaits us; as kept by God, it was the reality which, if faithful, we shall hereafter enjoy. So this rest, in the purpose of God, was prepared for us from the foundation of the world.
God formed the world to be inhabited by a race of righteous beings; Isa. 45:18; 2 Pet. 3:13; and that design will be fully carried out. A certain number is requisite to people the globe, and this number will be made up. And when sin entered, rendering it certain that myriads would be ruined thereby, it became necessary that just so many more should live on the earth as would be lost by sin, so that at the conclusion of probationary history the number that shall be found rescued from the ruin of the fall will be the same as that which God originally designed to people a sinless and unfallen world. Hence it was said to the woman, “I will greatly multiply thy sorrow and thy conception.” And these considerations explain the expression in Heb. 4:6: “Seeing therefore it remaineth that some must enter therein.” Yes, some, the required number, must be made up to enter therein, that the design of God fail not of accomplishment.
And for this God has waited from age to age. One generation fails to make up the number, and he extends his mercy, and gives opportunity, to another. One dispensation fails to produce a sufficient number of righteous persons, and God opens another, and extends the privilege of securing salvation to still future generations. This explains the reference that is made to the failure of the people to meet the requirements of God in the days of Moses, and the limiting of another day in David, or the giving of the gospel to the Gentiles. Sin has made some changes in God’s plan from time to time necessary, but it will not be able to frustrate it. If Adam and Eve and their posterity had remained without sin, the gospel plan would never have been formed, and Christ would not have died. Then the earth would in time have become replenished with a race sufficiently holy and sufficiently tested to be made immortal and enter into the rest which God had ordained. After the flood, had the descendants of Noah all continued righteous, the number might very soon, probably, have been made up. But they having nearly all hopelessly apostatized, God called Abraham, and so opened a new era in the history of the world. And having led his descendants by his direct providence, and schooled them for a time under Egyptian affliction, he led them out with as mighty manifestations of his power as he had ever exhibited for the salvation of any people. He proposed by special contract to make them his peculiar people and his special treasure. And had they from that time remained true to God, doubtless in that dispensation the number of the heirs of salvation would have been completed. But they threw away their golden opportunity, abused the mercy of God, and so provoked him to anger that he swore that they should not enter into his rest. And this explains the expression in Heb. 4:3: “As I have sworn in my wrath, if they shall enter into my rest [that is, that they shall not enter my rest]; although the works were finished from the foundation of the world.” Although the works were finished, and God rested, and ordained a rest for his people at the foundation of the world, a period even then long ages in the past, yet that rest would not be given till a people should be found worthy of it. And though their failure was putting off the great consummation still longer, yet he swore that they, on account of their unbelief, should not enter in, but that the time should be prolonged, and the call should go to other people, till the requisite number of really worthy ones should at last be found.
But did not those who fell not in the wilderness, Caleb and Joshua, and all who came out of Egypt who were under twenty years of age—did not these enter into God’s rest according to his promise, by entering Canaan? Answer. Those to whom God swore that they should not enter into his rest, not only failed to reach Canaan, but, as we understand it, were shut out from the heavenly rest embraced in the promise of God. And verse 8 shows that Canaan was not the true rest promised; for it says, “If Jesus [which should be translated Joshua, as in the margin] had given them rest, then would he not afterward have spoken of another day.” So one generation having fallen in the wilderness through unbelief, and God having been obliged to turn from his purpose to make up the number from those to whom he had given this great opportunity, the most those secured who finally reached Canaan was a type of the future perfect rest.
Then followed an extension of the work, the announcement of a new dispensation, or the limiting of another day, namely, the gospel to the Gentiles. And this explains Heb. 4:7: “Again, he limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts.” Yes, although so long a time had elapsed, and God’s purpose was not yet accomplished, because the number to enter into his rest was yet incomplete, he proposed to wait still longer, and limited another day, and extended the invitation to others. This explains how “the fall of them is the riches of the world, and the diminishing of them, the riches of the Gentiles,” as Paul says in Rom. 11:12. We owe it to Israel’s failure that we now have the privilege of accepting the invitation, To-day if ye will hear his voice.
But it may be asked, how this rest can be future when it is said in verse 3, “For we which have believed do enter into rest.” We do not consider this the clearest translation which might be given; but it will be noticed that even this language shows that the believing is something which is all passed before the entering into rest takes place. The believing is something which they “have” done, and which is consequently all completed before they enter into rest. The construction of the Greek is an aorist participle, and verb, and a literal translation would be, We, having believed, enter into rest; that is, after we have believed we enter into rest; just as we read in James: “Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life.” Not every time he is tried he shall receive this, but when the work of trial with him is completed. And what Paul would teach us by this language in regard to the rest is, that it is by believing that we are to enter therein. The unbelieving Jews are referred to as a warning, and we are exhorted to fear lest a promise being left us of entering in, we should fall after the same example of unbelief. For it is by believing in God, and maintaining our integrity toward him, that we are to enter in. Having believed, we shall enter in; having been unbelieving and disobedient, we shall fail, as did the unbelieving Jews. Wakefield translates this verse as follows: “For we believers are to go into that rest (spoken of in this scripture, So I sware in mine anger that they shall not go into my rest) that rest indeed after God had finished his work at the foundation of the world.” The same rest, the rest of God, which the Jews failed of by unbelief, we are to gain by faith. This is Paul’s argument.
That this rest is future is further shown by verses 8, 9, and 10. If Joshua had given the true rest, as the Jews no doubt thought, another day would not have been mentioned as one in which men were to seek for it; but another day was mentioned in David, so it follows that Joshua did not give the rest promised. Then he adds, verse 9, “There remaineth therefore a rest to the people of God;” that is, it has not been given, and is yet to come. Then he shows in verse 10 why it must certainly be future: “For he that is entered into his rest, he also hath ceased from his own works as God did from his.” The expression, “his rest,” as we have shown, refers to God’s rest; and the argument of the apostle is, that when a person enters into that rest, he ceases from his own works as God did from his. What are his own works? Answer. The works of faith by which, as the apostle has shown, this rest is to be secured. But do we see any of the people of God that have thus ceased from this work? No. The rest is not yet attained, but is yet future. Verse 10 is introduced with the word “for,” which indicates that what follows is a reason for the preceding statement. There remains a rest to the people of God; for, or because, he that is entered into his rest (as the people of God have, if it has already been given) hath ceased, must have ceased, from his own works. But we see that they have not ceased, or are not released from their exertions to gain the rest of God; therefore that rest is yet future. So he adds in verse 11: “Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.”
With this view the reasoning of the apostle is all consistent, logical, and conclusive. But let us suppose verse 10 to refer to Christ, as some claim, and see how it will then stand: “There remaineth therefore a rest to the people of God. For he [Christ] that hath entered into his rest, he also hath ceased from his own works as God did from his.” That is, there remains a rest for the people of God, because Christ hath ceased from his works. How does this show that there remains a rest to God’s people? No one can fail to see that the reasoning of the apostle is entirely destroyed by such an interpretation. And then when it is said in verse 11, “Let us therefore labor to enter into that rest,” what rest is referred to, the rest of Christ? or that of God? So the reasoning of the apostle is not only destroyed, but unpardonable confusion is thrown over the subject. And the absurdity of this application is brought out in still bolder relief if we attempt to draw from it an argument for Sunday-keeping as is done by him who is so unfortunate as to fall into this misconception of the apostle’s argument; for then the grand conclusion would be, as brought out in verse 11, Let us therefore labor to enter into Sunday-keeping!
From what has been said we think the readers will have no difficulty in understanding Hebrews 4. The rest referred to is always the rest of God, the state of future blessedness which he has ordained for believers. It dates from God’s rest on the seventh day. The Sabbath is an emblem of it. The number to enter therein would long ago have been made up, had not sin worked so powerfully to delay the consummation of the plan of salvation. The Jews possessed a type of it in Canaan. The call and opportunity have come down to the Gentiles. We are to gain it by faith. It is yet future; for Joshua did not give it, and we see no one exempted from the warfare of faith by which it is to be secured. And so, taking warning from the terrible effects of unbelief in the past, we are still to labor to enter therein, for it is yet before us, inviting us to its heavenly and eternal joys.
U. S.
Editor Announces Eastern Camp-Meeting Travels
By James White
WE now design to attend the Eastern camp-meetings accompanied by Mrs. W. and Bro. Littlejohn. In our absence, Bro. Waggoner will have charge of our periodicals. J. W.
Our Influence.
By John Nevins Andrews
Every person has an influence. Some have a very extended influence; others a limited influence. But every one has an influence embracing a circle of greater or less extent. What is also to be specially observed, is that each person in his own circle embraces some over whom he can exert a moral force which no other person can bring to bear upon them. In the day of God there will be an inquiry into this matter. How has this influence been exerted? will be the question. Have you led those to Christ that you had power then to lead? How many are there who can be thus examined? I fear there are few who can stand the test. If faulty, now is our time for repentance and real reformation. During this year, we may, each one of us, lead at least one soul to Christ. Only think of the result if even this were accomplished. The number of those loving the appearing of Jesus and keeping his commandments would be doubled! Do you ask how we shall do this work? I answer: Not by mere debate and controversy, especially in such places as the bar-rooms, groceries, and street corners; not by denunciation. This will only do hurt. Our first business is to be converted ourselves. Our Lord said, “Let the dead bury their dead.” He never sent the dead to raise the dead. We must have the help of the Spirit of God. Then our lives in everything, great and small, at home and abroad, must show that the truth has made us better persons. To make the truth attractive, we must adorn it. To adorn the truth is not to clothe it in elegant language, but simply to live it out. The life of that man who loves God with all his heart and his neighbor as himself, will wonderfully preach Christ, even though he be poor and ignorant and feeble-minded. But though debate and contention is no way to win souls to Christ, we may with meekness recommend him and his cause to our fellow-men. A word thus fitly spoken is like apples of gold in pictures of silver. We must also pray for our fellow-men. For some especially should we pray with agonizing prayer. We should also use personal efforts to get them out to meetings, where they can hear the word of God. And when we find those in need of relief, we may make our works of benevolence the means of drawing some to Christ. Finally, we should have an ample supply of small tracts, and give of these from time to time, as those to whom we give are able to read. This rightly managed is a powerful means of good. J. N. A.
Teaching Children
Do all in your power to teach your children self-government. If a child is passionate, teach him, by gentle and patient means, to curb his temper. If he is greedy, cultivate liberality in him. If he is sulky, charm him out of it by encouraging frank good humor. If he is indolent, accustom him to exertion. If pride makes his obedience reluctant, subdue him by counsel or discipline. In short, give your children a habit of overcoming their besetting sin.
The Pleasure of Secret Kindness
THE greatest pleasure I know, is to do a good action by stealth, and have it found out by accident.
Wisconsin Tent.
By I. Sanborn; David Downer
SINCE our report of July 10, we have delivered nine lectures. Our audience is composed of intelligent people who seem eager to hear the truth. The farmers are busily engaged in their harvesting; but this does not seem to prevent their attending our meetings. Our congregations average from one hundred to two hundred every evening. Several have declared their intention to keep the Sabbath. Some opposition is manifested, principally by professed Christians of various denominations.
Our tent is pitched about six rods from the Methodist church, in which there is religious exercise three or four times a week. It is said that nothing has occurred in many years which has created such a stir among the people as our tent meetings.
Last Friday evening the Methodist minister came in, and urged a discussion, the proposition to be, “Resolved, That man has an immortal soul.” We refused to accept till we had fully presented our views. He then informed us that the presiding elder was coming to discuss, and if we refused, he would use the church in which to oppose our views. This would divide our audience; so we have arranged to have the meeting in the tent, Eld. Bauchman to preach every alternate evening till he is satisfied. We discussed the same question with Eld. Bauchman last summer at Kilbourn. Our debate lasted but two days then, he refusing to debate longer. We are now hoping to be favored with more time in which to discuss the subject more fully.
Great interest is being manifested to hear. We shall prayerfully look forward, expecting to see error moved back by God’s holy truth. And we believe that if we continue to act in harmony with the will of God, the prospects now so flattering will terminate to the glory of God and the salvation of souls.
I. SANBORN, DAVID DOWNER. Wautoma, Wis., July 17, 1871.
The Iowa Tent.
By R. M. Kilgore
We arrived at Leon on the fourth of July; and as their “custom” is, we found the people assembled, honoring the day of our national independence. Here we found the new tent from Missouri waiting for us, and the people were notified that our meetings would commence the following Thursday evening. This gave us two days to erect and seat the tent.
On Wednesday night, after we had the tent up and partly seated, a storm suddenly came up from the south-west, accompanied with a severe wind and a torrent of rain. The hooks and rings on the upright posts were not of sufficient strength to stand before the gale, but gave way and the whole circle was left without a prop; and for fear it should be badly torn we cut one of the long guy ropes which let the whole fall to the ground. The next day, we rigged each post with a new hook and ring, and soon had the tent in order again, seated and ready for evening meeting.
At this meeting, our audience numbered about two hundred, and has steadily increased till it now averages about three hundred and fifty, some attending regularly from two to five miles in the country. We have never witnessed a greater stir, and so much opposition caused by the proclamation of the advent of the Saviour nigh at hand, as we have here at this stage of the meeting; and this coming from those of whom we ought to expect better things.
The people will hear, and an interest in religious matters like this has not been known before in this community. It is the topic of conversation generally. We are treated courteously and kindly; and we have the sympathy of the masses.
We are in the midst of the Sabbath question; and as the claims of God’s holy law are presented, men and women are convicted, and some have already decided to keep the Sabbath of the Lord. How many shall yet decide, He who knows the hearts of all men can only tell. On next seventh-day we have our first Sabbath meeting. We hope for good results, and our prayer is that God may work for the salvation of precious souls, and that his servants may have the hearts of the people.
R. M. KILGORE.
Leon, Iowa, July, 18, 1871.
The Meteor and the North Pole Star.
A FIERY meteor was once upon a time so puffed up by a sense of his own importance, and so anxious to display himself to the inhabitants of the earth in his full glory, dressed in his ever-changing robes of colored light, that he challenged the Pole Star, as the best known of all the stars, to appear upon a certain night, at a certain time, that the people of the world might decide which of them was the brightest and best.
The Pole Star, that had always kept his proper place since the world began, replied by saying that he was the star of peace, that he disliked strife and rivalry, that he had his work to do, that he knew the seamen on the deep would be lost if he left his post, but at the same time he declared that the meteor knew where to find him, and that he (the Pole Star), would give him welcome if he made his appearance.
Upon receiving this message, the meteor became still further elated, inasmuch as he could not appreciate or believe in the motives of the Pole Star; he ascribed the answer which he had received to cowardice, and determined more obstinately than before that the trial should take place.
At the time of night appointed, he sallied out in a gorgeous display of dazzling color. He came from the direction of the sea, in order that he might arrive in full force by the time he reached the destined spot above the land. As he hurried over the waters, he received very small encouragement from the captains and sailors of the vessels which he passed, because they knew that the Pole Star was their friend, and that the meteor was apt to be a mischief-maker and a dangerous enemy. The meteor, however, cared little for that, but hurried on swift as a cannon ball, and his mind filled with the vision of the commotion that his presence would create among the inhabitants of the towns of the country over which he was now to pass. At length he reached the destined spot, but, alas for his exalted and ambitious hopes! a dense mass of clouds obscured the sky, and after spending his radiance in the atmosphere without an inhabitant of the earth to witness it, he exploded with a loud crack, and was extinguished forevermore, without even a grave or a resting-place. In another hour the clouds parted, and when the Pole Star looked out once more, the seamen and the landsmen blessed his face. He still shines, as useful as in former years. Strive to be great, rather than to appear great, and to be useful in your day and generation, rather than to dazzle for the moment, and excite a fleeting wonder and admiration. So will you be happy and be blessed.—Little Corporal.
Power of Prayer.
The Bible account of the power of prayer is the best we have or can have.
Abraham’s servant prays—Rebekah appears.
Jacob prays—the angel is conquered; Esau’s revenge is changed to fraternal love.
Joseph prays—he is delivered from the prison of Egypt.
Moses prays—Amalek is discomfited; Israel triumphs.
Joshua prays—the sun stands still; victory is gained.
Hannah prays—the prophet Samuel is born.
David prays—Ahithophel goes out and hangs himself.
Asa prays—Israel gains a glorious victory.
Jehoshaphat prays—God turns away his anger, and smiles.
Elijah prays—the little cloud appears—the rain descends upon the earth.
Elisha prays—the waters of the Jordan are divided; a child is restored to life.
Isaiah prays—one hundred eighty and four thousand Assyrians are dead.
Hezekiah prays—the sun-dial is turned back; his life is prolonged.
Mordecai prays—Haman is hanged; Israel is free.
Nehemiah prays—the king’s heart is softened in a minute.
Ezra prays—the walls of Jerusalem begin to rise.55
The church prays—the Holy Ghost is poured out.
The church prays again—Peter is delivered by an angel.
Paul and Silas pray—the prison shakes; the door opens, every man’s bands are loosed.—Sel.
THREE WORDS OF STRENGTH.
THERE are three lessons I would write—
Three words as with a burning pen,
In tracings of eternal light,
Upon the hearts of men.
Have hope! Though clouds environ round,
And gladness hides her face in scorn,
Put thou the shadow from thy brow—
No night but hath its morn.
Have faith! Where’er thy bark is driven—
The war’s disport, the tempest’s mirth—
Know this, God rules the hosts of Heaven,
The inhabitants of earth.
Have love! Not love alone for one;
But man, as man, thy brother call,
And scatter, like the circling sun,
Thy charities on all.
—Sel.
Report of Labors.
By P. Strong
I attended the monthly meeting in Greenville the first Sabbath in May. The Lord blessed in speaking the word. Sickness kept many away, but I trust much good was done.
The second Sabbath, I spent in Bushnell; and also attended their monthly meeting the first Sabbath in June. This was a two days' meeting, and had a good representation from sister churches. I spoke to them twice. We had one covenant meeting and one business meeting. Two were baptized, and united with the church. The most of this church seem to realize something of their situation and are pressing to the light. It appears more encouraging here than it has for a long time in the past; but the church must not stop here. Their neighbors are inquiring for light and much depends on their living the truth, and thus letting their light shine before others. There were quite a number beside Sabbath-keepers in on the Sabbath. The Lord gave liberty in speaking, for which I feel to praise him.
June 10, I held meetings with the church in Orange. It has been nearly two years since this church has had any labor. I preached three discourses, and held two covenant meetings with them. Hearts were made to rejoice as the clouds were lifted, and the Spirit of the Lord came in. In company with a few brethren, I visited Bro. Brigham and had a season of prayer with him. He is gradually recovering from a severe paralytic shock.
June 17, I met with the Orange church in Sebawa. They have a very interesting Sabbath-school in this church. Some from without are regular attendants. Bro. Howe is trying to do all he can as superintendent to make it profitable to the church, and a blessing to those without. The Lord gave liberty in presenting the truth. Tears were made to flow as the spirit of confession came in. I would that I always felt this spirit, and that all the young in this church could realize that they must feel it in order to be saved. They must rise above the poisonous influence that has been holding them down, and take hold of the strong arm of the Lord; he will be their strength. Sunday at 10 A. M. I preached in Bro. Gott's district, to a full house. They wish for a course of lectures this fall. In the afternoon, Bro. Lunger came with me to Odessa where I have been speaking evenings as often as the hurry of the season would admit. Four have decided to obey the truth and others are interested.
I have now closed meetings there for the present, but shall meet with them the coming Sabbath. P. STRONG.
Orleans, July 21, 1871.
Clyde, Ohio.
By O. F. Guilford
It may be interesting to some of the readers of the REVIEW to learn how the cause is prospering in this place and vicinity. Sabbath and Sunday, July 1 and 2, the church convened at the house of Bro. W. D. Sharpe, in Clyde, for quarterly meeting. We had a good attendance on Sabbath and two good social meetings. Sunday forenoon was employed in transacting business for the church, electing officers for the Sabbath-school, for the Book and Tract Society, &c. In the afternoon we had a good social meeting. There was a good interest manifested by most present. We felt that the Spirit of the Lord was with us, and trust the meeting will result in good to all.
On the following Sabbath and Sunday, July 8 and 9, we held meetings at the house of Bro. F. Greenman, in Townsend, Sandusky Co. We enjoyed two good social meetings on the Sabbath. On Sunday morning we again assembled at Bro. Greenman's, from which place we repaired to the bay, and five willing souls were buried with their Lord in baptism, and united with the church. In the afternoon we had a good free time in celebrating the ordinances of the Lord's house.
We were cheered in the meetings by the presence and assistance of Bro. Geo. Smith, of Norwalk. Since the meetings, two others have expressed their determination to keep the commandments of God, and be numbered with his people.