Earlier text: THE IMMORTALITY OF THE SOUL NOT UNIVERSALLY BELIEVEDTHE WANTS OF THE CAUSE OF CHRIST.
The cause of Christ suffers for the lack of faithful, devoted men. It is not great men that are the strength of the cause of truth, but men of piety and experience, who live not for themselves, but for him that died for them and rose again. This class is the strength of the church, for they make God their strength and their dependence. It is not rich men that are demanded. Very few of these ever fully devote themselves to the service of God. The poor widow, with her great heart, did more for the cause of God than all the rich men who, of their abundance, cast in to the offerings of God. It is not men of great minds, but men of great hearts, that God is pleased to accept. Great talents and abundant wealth might be rendered of inestimable service in the cause of Christ. But for the most part, Satan is able to enlist all this in his own service. The cause of Christ, however, is not dependent upon men. He who stands at the head of the work can use the feeblest instrumentality for the advancement of his cause. He invites all to become his servants. He chooses out of all this vast number thus invited, those only who render submission to his service. It is not rash, headstrong men that he has occasion to use. He has no place for the self-conceited, boastful man. Nor is there any place to be filled by the self-righteous, unhumbled Pharisee. The Saviour has no use for those who are only able, like Peter in the garden, to fight for him, but are quite unable to suffer shame for his sake. There are plenty of those who have zeal for self and for their own advancement, who have no interest for Christ that ever manifests itself in acts of devotion to his cause. The Lord has no use for any of these persons. When the fire has devoured the hurtful thorns and tares, and the useless chaff and stubble, not one of these will be left. 1. The cause of God needs the service of soundly-converted men. These are the persons who have put off the old man and put on the new. Self, in them, has died. Rather, it dies daily. To them the cause of God is dearer than life. Their study is not how to grasp the world, but how to use it as not abusing it. These are, indeed, the people of God. These are the persons who walk with God. No matter how lowly their station, or how humble their gift, and their calling, they are the pillars of the church. If all who connect themselves with the cause of God were of this class the work of God would make steady, onward progress. 2. The cause of God needs men who count not their own lives dear unto themselves. There are but few such men in the world, but wherever they are found they are the servants of Christ. They never strive for the pre-eminence, except in that which makes no display. The church is never burdened with trials which these men cause. The men of the world are never stumbled by their evil example. They let their light so shine that others see their good works and glorify their Father in Heaven. 3. The cause of God needs men that can bear disappointment. The record of God's people shows that they have been subjected, at certain times, to this trial. Indeed, it appears that it has been the portion of those most eminent in his service. Moses, Elijah, John the Baptist, and the apostles of Christ, are all striking examples of this fact. God suffers his servants to be subjected to bitter disappointment to show what is in their hearts. Such was the case with Elijah, when after the mighty work wrought at Carmel, he hoped for the reformation of Ahab's court, but, instead of this, was left to flee for life. John the Baptist experienced this, when, at the close of his work as the forerunner of Christ, he was cast into prison. And the disciples felt the bitterness of disappointment when they saw their Master crucified, whom they had, but a few days before, escorted into Jerusalem in triumph. Disappointment shows whether the heart is really steadfast with God, and it seems to be the lot of all the people of God to meet it in their experience. 4. The cause of God needs humble, patient, watchful, exemplary men, who love and fear the Creator of the heavens and the earth. It needs genuine Christians. It needs those whose whole souls are in the work. It needs those who have the honor of God and the salvation of men nearer their hearts than they have any other object. It suffers because those who have named the name of Christ have not departed from all iniquity. 5. It demands faithfulness, zeal, self-sacrifice, humility, and every Christian grace in the heart and life of those who are recognized as the ministers of Jesus Christ. With such a ministry how would the Lord go forth to the battle, and what a church would we have to illustrate their preaching. The servants of the living God would be indeed the valiant soldiers of Jesus Christ. And with a people every one of whom is a living Christian, what an army would we have to give battle to the powers of darkness. 6. A church soundly converted to God, a ministry, every member of which is an example to the flock, and with them the mighty power of the Holy Spirit to set home the truth of God upon the people, these are the things which meet the demand of the cause of God at the present time. And now why should not this state of things exactly represent our case? Why should we not have such a ministry? In the day of Judgment all other ministers shall be weighed in the balance and found wanting. Why not have such members of our churches? This is the only kind that will ever enter the kingdom of God. Why should we deceive our own hearts with an empty profession? Could we have such men to preach the truth, and such men to live it out, how would the Spirit of God set home the truths of his word. The number of churches would be multiplied, and a host of faithful men would arise to labor in the harvest field. The cause of God would prosper everywhere, and the Lord would add daily to the church such as should be saved. The people of God would be as terrible as an army with banners, and they would go forward from conquering to conquer. Each individual can do what devolves upon himself for the accomplishment of this great work, and with their united action the work is wrought. Shall we not each one set about the work? As surely as any one of us does his work in earnest he will succeed. And we shall not only save our own souls, but we shall by our example be the means of saving others. Come, brethren, let us earnestly seek God. The hours of our probation are swiftly passing. The Judgment hastens with fearful rapidity. The work committed to our trust languishes. Shall the Master come and find us thus? What is our record in the book above? Where is our zeal for perishing souls? Where are the acts of self-denial and cross-bearing on our part to save our perishing fellow-men? How many of us are bearing fruit to the glory of God? How many are like the fig-tree, covered with leaves, but destitute of fruit? Can we meet the Master thus? How stands our account for the great day? Shall we have the "well-done" spoken to us? How many of us in our own consciences can say that we are doing the will of God with earnest, persevering effort? How many love the cause of Christ above everything that they possess? The day is hastening greatly that shall reveal things as they really are. Let us prepare to meet it. We should be startled if we could realize the extent of our influence, and could be aware of the many ways in which we exert it for evil. When we give account of ourselves at the last day we shall be astonished to see how much we have done for good or evil simply by our influence over others. Could we see things now as we shall see them then, there would never be a moment of our lives in which we should be off our guard. We should be always vigilant, always thoughtful, always circumspect; always heavenly-minded. If we could not fill up our lives with deeds of active obedience, we should do something else, which by the grace of God is always in our power. We should show that we could patiently and cheerfully suffer the will of God. How mighty is the example of patient suffering. How pernicious the influence of a murmuring, unreconciled spirit. When others are ready to faint beneath their burdens, how potent may one word for good or evil be from us. Nay, even the very spirit and temper of our minds, though we speak not one word, may be, sometimes turn the scale and decide the destiny of some around us. Sometimes the wife by her silent influence so helps or hinders her husband in the work of God, as to render him mighty for the work, or else weak and utterly inefficient. None are so lowly as to have no influence upon the destiny of others. What account shall we give for our influence? THE CREED OF THE EVANGELICAL ADVENTISTS.
The people known to the world by the general designation of Adventists are divided into several bodies with some very marked points of difference. If we refer to other Advent bodies as distinguished from our own people, the Seventh-day Adventists, we term them first-day Adventists. But the first-day Adventists, though all agreeing in Sunday observance, either as of moral obligation, or as a matter of expediency, do nevertheless widely differ in other doctrines. That body of Adventists who have adopted as their designation the title of “Evangelical Adventists,” differ from other first-day Adventists chiefly in the following points:- In holding to the conscious existence of man in death.
- In holding to the eternal suffering of the wicked.
- In holding to the doctrine of the trinity.
- In not fixing the time of the second advent.
These are the most prominent points in which they differ as a body from other bodies of first-day Adventists. In that they style themselves “Evangelical Adventists,” thereby implying that other Adventists are not “evangelical.” It may be that they claim a distinction from the others on the ground of believing in the operation of the Holy Spirit in the work of regeneration, while others have less regard for this sacred work. Perhaps there are individuals calling themselves Adventists who do not even claim to know or care for anything pertaining to the work of the Spirit of God. But there are no people who insist more strongly than the Seventh-day Adventists upon the genuineness and completeness of the work of the Spirit of God in the conversion and sanctification of men. But the propriety of this title, “Evangelical Adventists,” is a question to be disputed, if at all, by other first-day Adventists. If it be used to designate this body as orthodox, in the common acceptation of the term, then the designation is quite proper and exact. The “Evangelical Adventists” have published a summary of their faith in fifteen propositions or articles. The readers of the REVIEW will be interested in a brief outline of this declaration of faith. Article first expresses their faith in the divine inspiration of the Bible, and that it is a “full revelation of God’s will to man, and the only infallible rule of faith and practice.” To this the S. D. Adventists cordially assent, provided the very place and work assigned the Holy Spirit in such passages as 1 Cor. xii and Eph. iv, be not denied it under the plea that we need not the gifts of the Spirit which the Scriptures promise, provided we have the Scriptures themselves. The Bible assigns a place to the Spirit of God: it furnishes the proper tests for determining the genuineness of that which claims to be the work of the Holy Spirit. The Scriptures are sufficient for the work they are designed to accomplish, but they do not shut out the operations of that Spirit by which they were inspired. The second article states the attributes of God. He is infinite in power, wisdom and holiness, etc. He is stated to be “everywhere present.” Probably this is not designed to inculcate the idea that God the Father is not personally present in the Heaven of heavens in altogether a different sense from that in which he is present in the earth.13 The third article states the pre-existence of Christ; his exalted nature; his work as creator; his sin offering; his office of mediator; and his glorious second advent. The fourth article states the attributes, office and work of the Holy Spirit. The fifth states man’s just condemnation by the law of God, and his only hope of pardon through “faith in the infinite atonement and merits of Christ.” Let it be understood that this is exactly the position of the Seventh-day Adventists. The sixth article is excellent in that it expresses with precision the doctrine of the S. D. Adventists. Thus it reads: “That in order to the subduing of the natural enmity of man TO GOD AND HIS LAW, and the restoration of the divine image lost by the disobedience of our first parents, it is essential that our affections be radically changed, and a new principle of love to our Creator be implanted in the heart. This transformation is, in the Scriptures, termed regeneration, and is the special work of the Holy Spirit, and follows repentance and faith.”
The “Evangelical Adventists” do therefore avow their faith in the fundamental doctrine of the S. D. Adventists. The law of God still exists. That law is exactly right. The trouble with fallen man is that he is in a state of enmity toward that law. His conversion transforms him into a new man, and takes all that enmity away. Our “evangelical” brethren here witness a good confession. Beyond all doubt the real work of conversion is to take away the carnal mind, and write the law in the heart. But the observance of the Creator’s rest-day is the grand duty enjoined in one of the ten precepts of the law of God. Now our “Evangelical Adventists” do not keep this precept. The work of conversion with them is therefore on their own showing only nine-tenths wrought. When they are wholly evangelical they will keep the fourth commandment, and when they do that they will be Seventh-day Adventists. In fact when they live up to their own creed they will of necessity, in principle, identify themselves with the S. D. Adventists. These two bodies do therefore agree in the statement that the law of God condemns all sinful men; that they cannot be justified by the law which they have transgressed; that they can only be justified by faith in the blood of Christ; and that faith does not make void the law, but establishes it. Article seventh states the great facts of the advent of Christ, the Judgment, and reward of men according to their deeds. Article eight affirms the resurrection of the righteous and the wicked, and assigns the period of one thousand years as intervening between these two events. This was once the faith of all the Adventists. At the present time it appears to be cherished by no considerable portion of them except the S. D. Adventists and those called “evangelical.” The ninth article relates to the translation of the saints. The tenth sets forth the dissolution of the present heavens and earth by the fire of the last day; the removal of the curse; the creation of the new earth; the descent of the New Jerusalem; and the reign of Christ and the immortal saints in the glorious and eternal kingdom under the whole heaven. To all this the S. D. Adventists heartily subscribe. The time when the earth is to be melted is not defined in this article, whether at the beginning or end of the one thousand years. Our people hold that this conflagration is after the resurrection of the wicked at the end of the one thousand years. The eleventh article states the loss of man’s innocence, his ruined condition in consequence of this fall; the impossibility of the sinner’s justification by works; and the real ground of mercy to the penitent, the “free unmerited favor of God.” The twelfth article is to a Sabbath-keeper quite a curiosity. Here it is: “That as God ceased from multiplying the works of creation on the seventh day, and as by his authority the keeping of a Sabbath was placed among the ten commandments at Sinai, the observance of a seventh portion of time, as a season of sacred rest and worship, was made perpetual and universal, and has all the force of a moral obligation; that the time to be observed by the Christian church, is the day of the week on which our Lord arose from the dead, appropriately designated the Lord’s day; hence it should be recognized as a memorial institution, wherein God should be devoutly contemplated in his divine perfections, as displayed in the works of creation, and the Redeemer remembered by worship and praise, in the completion of the great work of atonement, and also as a prefigurative sign of that perfect rest which will be given to the people of God, when the six thousand years of the history and age of this world shall have terminated.”
It is very sad to see the law of God mangled as it is in this twelfth article. No doubt the writer thought he was doing God service when he deliberately changed the words of the fourth commandment. That precept commands us to observe “THE Sabbath of the Lord thy God.” But the writer substitutes for this, the term “a Sabbath.” Again the commandment plainly states that “THE seventh day is the Sabbath of the Lord thy God.” But the writer of this creed says that it required “the observance of a seventh portion of time.” So that what God makes definite he dares to make utterly indefinite. The fourth commandment tells us in substance that God rested on the seventh day, and that he blessed and hallowed that day because he had rested upon it. This rest day of the Lord it commands us to remember and keep holy. But this creed tells us that he only required “a seventh portion of time,” so that any one of the days on which the Creator wrought, would be just as much binding upon men as the day on which he rested. How could the writer dare to change the express language of the law of God? Was it not because that the enmity to the law of God spoken of in article six still remained in his heart? But we have a new argument given as the foundation of first-day observance. Sunday is a memorial of the completion of the atonement. How could a careful student of the Bible make such a statement? The atonement is made by the priest in the sanctuary with blood. So the whole typical system plainly indicates. See Lev. iv and xvi, chapters. Our Lord was not a priest till he ascended into the sanctuary in Heaven. Heb. viii, 1-4. The slaying of the victim preceded the atonement. Jesus was slain near the close of the week. He did not complete the atonement on the day of his resurrection. So far from this, he did not even properly enter upon it till after he ascended. To observe Sunday, therefore, in commemoration of the completion of the atonement on that day is to assign a reason utterly unfounded in fact. We respectfully ask our “evangelical” brethren to reconsider this article of their creed. That you may see in the plain light of the New Testament that the first day of the week is not the Sabbath of the fourth commandment, your attention is invited to Luke xxiii, 56; xxiv, 1. You will there learn that those who kept “the Sabbath day according to the commandment,” observed the day that preceded the first day of the week, and when the first day of the week arrived, they resumed their labor. We have done the “Evangelical Adventists” the favor to publish verbatim that article of their creed from which we particularly dissent. We have given some very palpable reasons for that dissent. It is due that we now offer them that article of our creed which relates to the same subject. If in good faith they will accept it we will recognize them as good Seventh-day-Advent brethren. Here is the article. It is a part of that law of fire which proceeded from the right hand of the Most High. Deut. xxxiii, 2; Ex. xx, 8-11. “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; But the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.”
The chief difference, therefore, between ourselves and the “Evangelical Adventists” lies in that article of our respective creeds which relates to the Sabbath. We are thus able, in a friendly and Christian manner, to compare our creeds in the very point wherein the greatest practical difference exists. We can say of our creed, Thus saith the Lord, “the seventh day is the Sabbath of the Lord thy God.” “Remember the Sabbath day to keep it holy.” Can you say as much of yours? Can you say, Thus saith the Lord, “keep a Sabbath, even a seventh portion of time. And take heed that that seventh portion of time falls on the first day of the week, for the atonement was finished on that day.” Is it a light thing to thus corrupt the words of the Almighty? Will he hold us innocent if we dare to do it? Article thirteen relates to baptism. It would be improved by a more explicit statement of the nature of the act in question. It can hardly be determined with certainty from this article that burial in a watery grave is deemed essential to the observance of this sacred ordinance. Article fourteen defines the proper observance of the Lord’s supper, and marks the time of its expiration. The fifteenth and last article sets forth the fact that the exact time of the second advent is vailed in uncertainty; that it will be to the unbelieving world an unexpected event, like the flood in the days of Noah, but not such to the people of God, who, by observing the fulfillment of the prophecies will understand its swift approach. This article also affirms that we are even now upon the very eve of the advent of Christ, and that it is our duty to give the warning far and near. With these sentiments our people cordially agree. But if the Judgment be thus near at hand, would it not be advisable for our “evangelical” brethren to revise the twelfth article of their creed, that they be not found at the coming of Christ making void one of God’s commandments, to keep a tradition of the elders? The organ of the “Evangelical Adventists” is the Advent Herald, Boston, Mass. REPORT FROM BRO. WHITE.
By James White
BRO. SMITH has given brief reports of our first meeting in the new tent at Orange. In consequence of heavy rains our congregations were not large. But this was one of those precious seasons where the people of God enjoy sweet communion with their Lord, and with each other, and which leaves a good influence upon the minds of all. At this meeting we had urgent requests to hold tent meetings at Oakland, and also at St. Charles, July 1-4. The state of the cause in the vicinity of Oakland, embracing Memphis and Lapeer, made it necessary to decide in favor of Oakland. Since, we have received urgent requests from Johnstown and Alaiedon for meetings at the same time. We have also received requests from Ransom Center, Hillsdale, and other places. We cannot visit one-fourth of these places. May the Lord direct to make a proper choice. Sabbath and first-day, June 26, 27, we enjoyed a good season with the church at Wright. The house was filled, and we enjoyed freedom in the word. Six were baptized. Near the present house of worship is another being erected by the church, of very liberal dimensions. When we told the brethren that the general Camp-meeting would probably be nearer the center of the State, some expressed themselves disappointed. It is thought that near Holly, on the Detroit and Milwaukee R. R., would be a good point. Camp-meeting season is hastening on. It will be impossible for us to attend several, both East and West, unless some of them can be held as early as the first of August. We are receiving calls from New Hampshire, New York, Ohio, Minnesota, Wisconsin, and Iowa. The cause is one. We have no favorite fields. We do not, however, feel free to labor where the people are not anxious, and sufficiently awake, to promptly co-operate with us, while there are so many who are. We wish to labor where we can do the most good. We have spent too much time and labor in Battle Creek. Not that there is not enough to do in that large church, but they are not in a condition to be helped. They must first feel their wants and feel the burden of their own cases. We have robbed other churches, and other branches of the work, to labor with that church, without seeing fruits, and found ourselves in a worn, depressed condition at the time of our General Conference in consequence. We hope in future to so direct our course in the providence of God as to keep free,14 and in working order. We wish our brethren in all parts of the wide field to feel that we have no favorite places to labor. We, under God, are the property to the entire church. We are debtors to all. Freely we have received the words of life, and we are debtors of all to freely give the same. May God direct us. Greenville, Mich., June 30, 1869. THE CAUSE IN IOWA.
By GEO. I. BUTLER.
SINCE my last report, I have filled my appointments that were made through the REVIEW, been to the north part of the State, and packed up and moved to Mt. Pleasant, in the southern part of the State. On my trip northward there were a few items of interest. At Anamosa, five were baptized. At State Center, the brethren and sisters who had removed there from the churches of Clyde and Crane's Grove, Ill., with some others, were partially organized, Bro. S. Holly being appointed leader. Systematic Benevolence was organized to the amount of nearly two hundred and fifty dollars. At Laporte City, one was baptized. Elder Brinkerhoof is a member of a law firm, and a regularly-ordained preacher among the Universalists. At least, it was so stated in public in his presence by Eld. Snook. His position is a theological curiosity. A Sabbatarian Universalist, or rather, restorationist, as he expresses it, believing that all men will finally be saved, but not believing in the immortality of the soul. Thus men of good minds drift when they leave the plain landmarks of present truth. The few at Fayette continue firm, and some others have again commenced keeping the Sabbath, who had given it up. Our meetings at West Union were well attended; indeed, the house was full. I tarried at Waukon but a little over a week. Parted with the dear friends of that church where I have resided upward of twelve years, and changed my residence to Mt. Pleasant, Henry Co., hoping that I could do more good there, and be with my family more than at Waukon. I hope the move was in the providence of God. But it seems painful to separate with so many old and tried friends. Oh! shall we all finally meet in that bright world, where partings will never come? May God grant it. A great work needs to be done for that church as well as others; but there are quite a number who are striving to go through. So another Conference year has passed away, of labor, temptation, trials, and burden-bearing. In some respects there has seemed to be a growth of the cause here in Iowa, during the last Conference year. Three new churches, with S. B. funds amounting to about five hundred dollars a year, stand ready to be admitted to the Conference when it shall assemble. Over eighty names have been joined to our membership. This is more encouraging than it has been for some years previous when there was a yearly decrease of membership. I would there had been a proportionate increase of piety and devotion to God. I cannot speak encouragingly in this respect. I fear there has rather been a great increase in worldliness, stagnation, and spiritual death. There seems to be a spell upon us, much like that which the disciples experienced just before the Saviour's crucifixion. The senses are benumbed, apathy and a deathlike stupor seem to reign supreme over many minds, and all are much affected by these things. As an individual I confess that these feelings come over me at times with terrible power. It sometimes seems almost useless for me to preach at all. I hope these things are not so everywhere to the same extent as in this State. Perhaps it will be considered out of place to make such statements in print. But it seems to me if anything is said the truth should be given, and this is my conclusion after six months' labor in our churches. How glad I should be could some one labor here that had enough of the Spirit of God, and the power which cometh from above, to arouse these precious souls who are in such imminent danger of being lost. From the above it can be readily seen we need help. Our new tent is pitched in an entirely new field. With the help we have at present it cannot be expected our churches shall receive much labor the coming summer. Bro. Canright and I shall feel called upon to labor in new fields. I have just closed six months of wearing labor with them, and it has not seemed to amount to much. Cannot Bro. White come here with his new tent and go through the State holding a series of meetings at prominent points? We have plenty of funds. Our brethren through the State would fairly clap their hands at the announcement of such a thing. There is a general desire all over the State for the labors of Bro. and Sr. White. In our large meetings our churches are situated so far apart that it is impossible that near all of them should be able to come, and the very ones most needy of help, the worldly-minded, the ones covered up in the cares of life, think it is impossible for them to go, of course. Should this invitation be accepted, and meetings at proper places be held, I can safely say the mass of our people would be reached, and I think a great impetus would be given to the work here. I believe the breezes from our broad prairies would bring health and strength to these worn servants of God. We hope this will be prayerfully considered. Sigourney, Iowa, June 22, 1869. REPORT FROM BRO. CANRIGHT.
By Dudley Marvin Canright
MAY 31, I left Battle Creek for my field of labor in Iowa. Stopped at Chicago, and had our new tent sent on. Sabbath and Sunday, June 5 and 6, I spent at Brighton, Iowa. I had a very good season with them. There seems to be a good work done here, and a chance to do more. Had a good attendance on Sunday. Bro. Butler met me here to see about future labor. June 12 and 13, I was with the church at Talleyrand. I like these brethren and sisters much. Our meetings on the Sabbath, I think, were very profitable indeed. Sunday, however, it was nearly a failure; first, on account of the rain, and second, because the Spiritualists had an appointment there at the same time, which they would not waive. So they filled up their time in ridiculing the Bible, God, Jesus Christ, and all who believe in them. I paid no attention to them in my sermon following them. June 15, we came with the tent to Sigourney, the county seat of Keokuk Co. It is an incorporated city of about one thousand inhabitants. Religion seems to be very low here. Only one resident minister in the place. Friday evening we began our meetings and have held them over Sunday. But it has rained nearly every day for over a week. This has partially broken up our meetings, and kept away many who would have come. We have had from one hundred and fifty to three hundred out. We are earnestly hoping for better weather now. Crops are suffering very much from the long-continued wet weather. Hope the friends will remember us in their prayers. REPORT FROM BRO. CORNELL.
By Merritt E. Cornell
For three weeks past, I have been holding lectures in Addison, and Quaker Village, Vt., under most discouraging circumstances. The weather has been very unfavorable, raining nearly half the time, and dark nights. Everybody in a hurry with their business, besides a great amount of prejudice to overcome. The consequence is, but few will give attention to the truth. Three or four have decided to keep the Sabbath, and a few others are investigating. The scattered friends of present truth have decided to meet regularly with these new converts at the Advent chapel, East Addison. I trust others will fall into the ranks of commandment-keepers, and help bear on the last message of mercy to the world. But I hope to see fruit manifest from these labors in another quarter. An Advent preacher who had begun to speak to the people only a few months since, came about thirty miles to meet with Adventists here, not knowing anything of our lectures. He heard, became more and more interested, and finally decided upon the truth, and now he has returned to his home, not only to keep the commandments, but to teach men so. It was really a privilege to see one receive the truth so joyfully in the midst of so much prejudice. We gave this brother a package of books to help him fight the battle in his vicinity. He expects much opposition, but if he keeps humble, and continues to study the truth, the Lord will make him useful in the cause. I trust that he will soon have his family and some of his neighbors to go with him. I am resting a day or two, watching and praying for further duty. THE PILGRIM SIGHING FOR HOME.
Far from the home I cherish,
With pilgrim staff in hand,
I leave the things that perish,
And seek a better land:
Here cares and toils incessant
Await me at the best;
There, will be ever present
A long, sweet Sabbath rest. The home whose glittering treasure
Has cost a nation's woe,
Is poorer, beyond measure,
Than that to which I go;
Where blossoms are decaying,
Is seen the moistened eye;
Where golden harps are playing,
God has no tears to dry. Obtrusive recollection
Oft spreads before my sight,
Long days of sad dejection,
And many a gloomy night;
No day of lingering sorrow,
No night of heavy gloom;
But one unclouded morrow,
Meets me beyond the tomb. Since earth has more to pain me,
Than make me truly blest,
Its charms shall not detain me
From hastening to my rest;
E'en should my feet be bleeding,
And shelterless my head,
The pathway thither leading
I'll not refuse to tread. Thou who dost aid endeavor,
And all events command,
My Rock and Trust forever,
Hold me by thy right hand!
Then all that is distressing
In trials yet to come,
Converted to a blessing,
Will but endear my home. I sigh for that bright dwelling,
That goal of my desires,
Where melodies are swelling
From ever-sounding lyres;
Where with intense devotion,
Beings that need no rest,
All tongues, all chords in motion,
Strive which shall praise Thee best. There is to me allotted
A part in all their strains—
But ah! my robe is spotted
With many dismal stains!
Oh! for a robe whose whiteness
Is stainless like thine own,
To wear amid the brightness
That compasses thy throne! Clothe me in that pure raiment,
Which I so greatly need;
For which to furnish payment,
Thy wounded heart did bleed;
And since the blest adore thee,
All wearing crowns from thee,
That I may stand before thee,
Withhold not one from me! 1. Select the best company in your power to obtain, and let your conversation be on those things you wish to learn. Frequent conversation will elicit much instruction. 2. Select the best books on morality and religion, and particularly those which treat on your own profession. It is not the reading of many books that makes a man wise, but the reading of only those which can impart wisdom. 3. Thoroughly understand what you read, take notes of all that is worth remembering, and frequently review what you have written. 4. Select for your model the purest and greatest characters, and always endeavor to imitate their virtues and to emulate their greatness. 5. Serve God fervently, and endeavor to set an example of piety, charity, and sobriety, to all around you. Treat with kindness your fellow-beings. Let your aim be usefulness to mankind. In a word, think much, act circumspectly, and live usefully. The Folly of Unwanted Purchases
WE are ruined, not by what we really want, but by what we think we want; therefore, never go abroad in search of your wants; if they be real wants they will come home to you; for he that buys what he does not want will soon want what he cannot buy. Refiner's Fire.
By M. E. W.
The refiner puts the metal in a crucible over his furnace, builds underneath it a fire and melts it, consuming the dross, then examines it, and if it is not yet pure, he blows up the coals to increase the heat, sitting meanwhile, and watching it with great care; for if it is suffered to remain beyond a certain point, it will be materially injured. So he watches carefully till it will clearly and perfectly reflect the image of his face; then he knows it is pure. Thus God deals with us. He sees in us a little gold, mingled with much impurity and dross. He wants to love it, but cannot without purging away the dross. Then he builds underneath us, in his furnace, a gentle flame; he keeps watch of us; again and again he finds it necessary to increase the heat. But, ah! how poorly many of us bear this purifying process! We say we want to be purified from every thing displeasing to God; but when the fires kindle upon us, we often cry out that the heat is too great; we cannot endure it; we feel that the trial is too hard, or that it is not the right kind of trial. But is not our Refiner all-wise? Does he not know what is best? Yes, he alone knows what will best fit us up to be one of his jewels. The love of our kind Father in Heaven is great toward his erring children. He tells us that he does not willingly afflict nor grieve the children of men; but notwithstanding his great love, he must also deal justly with us. He must purify us, however painful the process may be. Then when he builds a fire about us, instead of trying to get away, we should only cry out for patience to endure; for not one moment will he leave us in the furnace longer than is necessary. When the dross is all consumed, and we reflect his lovely image, he will bring us forth. Then let us endure patiently what God in his wisdom sees best to lay upon us. If the spirit be only willing, he will strengthen the weak, shrinking flesh. And let us ever remember that our tender Father is about the work; for like as a father pitieth his children, so the Lord pitieth them that fear him. If we thus endure the refining process, we shall shine ere long as his precious jewels, fitted for the heavenly casket. If we would only diligently search our hearts, and then be thorough in correcting the evils we see there, we would not so often oblige the Lord to lay his chastening hand upon us. He is doing all that he can for us; are we doing all we can for ourselves? Some of us, no doubt, are having our last chance now. This is a painful thought. But we may have eternal life if we will earnestly and continually strive for it. I feel my unworthiness, my weakness, and sinfulness. When I look at the errors of my past life, I am heartsick. I trust God will not leave me, but that he will work for me still. Eternal life looks precious to me; I will strive to obtain it, let it cost what it will.