Earlier text: The SermonConvenience in Religion.
By C. A. OSGOOD
The religion that prevails at the present time is a very easy thing. It costs but little or nothing of self-denial, and it is worth nothing. Professed Christians, as well as others, are “lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof.” Whatever of duty is inconvenient, is almost always neglected. Not a few become satisfied that certain unpopular doctrines are in accordance with divine truth, but they will not avow their convictions, “lest they should be put out of the synagogue,” or otherwise suffer reproach for their attachment to the truth. Many are convinced that some of their doings are contrary to the requirements of God, and that he requires them to perform some duties which they neglect; yet it is inconvenient for them to break off from their sins and obey the Lord, and so they remain as they were. Numbers admit that the seventh day is the Sabbath of the Lord, and yet continue every week to trample under foot God’s sacred day. And why? Because it is not convenient to keep it. Say some, “If we lived where most of the people kept it, we would do so too.” Others say, “If my family kept it, I would; but now it would be so inconvenient to keep it all alone.” Oh, how little do mankind realize their individual obligation to God; that every one must give an account of himself to God! True religion has always been costly to its possessors. God demands the heart undivided, the whole life. Said Jesus, “Whosoever he be of you that forsaketh not all that he hath cannot be my disciple.” Before the first advent of the Lord Jesus, what an almost infinite number of lambs and other animals were offered in sacrifice to God; and how many faithful souls suffered intensely for their love and adherence to the truth and the right! “Some had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonments. They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep skins and goat skins; being destitute, afflicted, tormented; they wandered in deserts and in mountains, and in dens and caves of the earth.” These had no idea that they might sin against God and neglect duty, in order to escape inconvenience. The three Hebrew children at Babylon, in the days of Nebuchadnezzar, had such a regard to the law of65 God that they refused to bow down and worship the golden image which the king had set up, and thus violate the second commandment, though they stood alone among the assembled multitude, and though they were to be cast into the burning furnace, if they did not obey the king. Oh, that we might see such faith, and firmness, and zeal, for God’s law now! The early disciples of Jesus suffered much for obeying the truth. Convenience, when it would hinder them from obeying the truth, they laid aside. They “counted not their lives dear unto them,” that they might fulfill the will of God. And the host of sufferers under the Pagan and Papal persecutions were glorious examples of suffering for the truth’s sake. They chose death rather than to deny the truth. And “Shall we be carried to the skies
On flowery beds of ease,
While others fought to win the prize,
And sailed through bloody seas.”
It was not convenient for the Saviour to be “despised and rejected of men,” to be “wounded for our transgressions,” and “bruised for our iniquities.” It was not convenient for him to be condemned as a criminal, to wear the crown of thorns, to hear the mocking of his foes, to have the spikes driven through his tender hands and feet, and endure the unutterable agonies of the cross; yea, and the load of man’s guilt too. And shall those who profess to be his followers, purchased with his blood, refuse to obey because it is inconvenient to do so? Oh, how ungrateful! How we delight to make sacrifices for our friends whom we love; and shall we be unwilling to forego our own convenience for his sake “who loved us and gave himself for us?” Rather, let us “count all things but loss for the excellency of Christ, knowing that if we suffer with him, we shall also reign with him; but if we deny him, he also will deny us.” Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M‘Cheyne. “Do we then make void the law through faith? God forbid; yea, we establish the law.” The following is good testimony that divines of all denominations have usually acknowledged the distinction between the two laws, moral and ceremonial, as the only way of harmonizing the New-Testament scriptures which speak of these laws. This testimony is especially valuable at the present time when so many, to avoid the claims of the fourth commandment, deny this distinction, and then plead for the abolition of the whole. We extract it from an article on The Law, in Kitto’s Cyclopedia of Biblical Literature. “The great importance ascribed by the Reformers to the right understanding of the law is thus tersely expressed by Phillip Melancthon: ‘This alone is Christian knowledge, to be acquainted with the demands of the law, to know whence to obtain the power requisite for fulfilling the law, and whence to obtain pardon for sins committed; to know how to raise up the drooping soul against the devil, the flesh, and the world, and how to comfort the afflicted conscience.’” “Christ and the apostles express themselves respecting the authority of the law so variously, that in order to reconcile their apparent contradictions, the divines of various Christian denominations have usually felt themselves compelled to distinguish between different portions of the law, some of which, they assert, were abolished by Christ, while they maintain that others were established by him. For instance, when Christ says, in the sermon on the mount, that he was not come to destroy the law and the prophets, but to fulfill them, it has usually been asserted that he meant this merely in reference to the moral law, but that he nevertheless abolished the ceremonial and civil law of the Jews. And again, when he declines to enter into the debate pending between the Samaritans and the Jews, concerning the proper place where God ought to be worshiped; when he states as the reason for not entering into this debate, that God is a Spirit, and that his true worshipers must worship him in spirit and in truth; when he promises a Comforter, the Spirit of truth, who would lead his true disciples into all truth; and when he indicates that this would be the period up to which the law would remain in force, namely, until all things are fulfilled—divines usually say that this future cessation of the law under the authority of the Spirit could never apply to the moral, but only to the ceremonial and the civil law. In a similar manner the abolition of the law, most clearly set forth in the epistles of Paul to the Romans and the Galatians, where the apostle teaches that Christians are as free from the authority of the law . . . as the adult is free from the authority of the schoolmaster who ruled his infancy, is said to apply only to the ceremonial and civil, but not to the moral law; while the latter alone is held to be referred to when the Apostle, in apparent contradiction to the general tenor of his epistles, says that ‘we establish the law by faith.’ Rom. iii, 31.” “And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus; and when I saw her, I wondered with great admiration.” CHARLES IX, of France, a Roman Catholic prince, laid a snare for the destruction of the Protestants, by offering his sister in marriage to a Huguenot (a Protestant) prince of Navarre. All the chief men of the Huguenots were assembled in Paris at the nuptials; when on the eve of St. Bartholomew’s day, August 24, 1572, at the ringing of a bell, the massacre commenced. An unparalleled scene of horror ensued. The Roman Catholics rushed upon the defenceless Protestants. Above five hundred men of distinction, and about ten thousand others, that night slept in Paris the sleep of death. A general destruction was immediately ordered throughout France, and a horrid carnage was soon witnessed at Rouen, Lyons, Orleans, and other cities. Sixty thousand perished—and when the news of this event reached Rome, Pope Gregory XIII instituted the most solemn rejoicing, giving thanks to Almighty God for this glorious victory over the heretics! According to the calculation of some, about two hundred thousand suffered death in seven years, under Pope Julian; no less than a hundred thousand were massacred by the French in the space of three months; the Waldenses who perished amounted to one million; within thirty years, the Jesuits destroyed nine hundred thousand; under the duke of Alva, thirty-six thousand were executed by the common hangman; a hundred and fifty thousand perished in the inquisition; and a hundred and fifty thousand by the Irish massacre; besides the vast multitude of whom the world could never be particularly informed, who were proscribed, banished, starved, burnt, buried alive, smothered, suffocated, drowned, assassinated, chained to the galleys for life, or immured within the horrid walls of the Bastile, or others of their church or state prisons. According to some, the whole number of persons massacred since the rise of Papacy, amounts to fifty millions!—Cottage Bible. ‘O come let us bow down! let us kneel before our Maker.’ Come to the place of prayer!
Parents and children come and kneel before
Your God, and with united hearts adore
Him whose alone your life and being are. Come to the place of prayer!
Ye band of loving hearts; O come and raise,
With one consent, the grateful song of praise,
To him who blest you with a lot so fair! Come in the morning hour!
For who hath raised you from the dream of night,
Whose hand hath poured around the cheering light?
Come and adore that kind and heavenly power! Come at the close of day!
Ere wearied nature sinks in gentle rest;
Come, and let your sins be here confessed;
Come, and for his protecting mercy pray. Has sorrow’s withering blight
Your dearest hopes in desolation laid,
And the once cheerful home in gloom arrayed?
Yet pray, for He can turn the gloom to light. Has sickness entered in
Your peaceful mansion? then let prayer ascend
On wings of faith, to that all-gracious Friend,
Who came to heal the bitter pains of sin. Come to the place of prayer!
At morn, at night—in gladness or in grief—
Surround the throne of grace; there seek relief,
Or pay your free and grateful homage there. So in the world above
Parents and children all may meet at last,
When this your weary pilgrimage is past,
To mingle there their joyful notes of love. Reflections and Soliloquies.
By H.-I. Farnum
The bright mornings of summer long since exchanged their pearly dewdrops for withering frosts. Nature laid aside her verdure and the gorgeous autumn came, but alas! its splendors pass to decay and nothingness. And now the face of nature—of late so fair—is robed in winter's shroud, concealing the last lingering traces of former life and beauty. Shall these scenes constantly pass and repass before thee, and thou glean therefrom no lesson concerning thyself? Go to yonder burial place and meditate. Canst thou there discover the slightest trace of those for whom those graves were hollowed out? Weep if thou wilt; thy tears are answering, Nay. Yet they were thy fellow-men, thy friends, thy brothers. Only a brief period has elapsed since they lived as thou art living. They too delighted in the verdant springtime, and when the sweet summer decked the earth with beauty they felt, perhaps, as dost thou betimes, that it was happiness to tread the green earth, drink in the free air of heaven, and look up to the blue sky. They also loved the glorious autumn, and when the chilling days of winter were waning, watched and waited for the returning birds and flowers. Alas! it was then, that one of these sleepers, thy brother, turned away and sought his chamber to lie down and die. One who had watched for spring's returning, listened no more for its early warblers, and the first spring blossoms were laid upon his grave. “Another green hillock in summer
Received the baptism of dew,
And down in the dust of the valley
He rests with the tender and true.”
Thus, perhaps, will it soon be with thee; at any moment you may drop out from the living throng of humanity. The pure stars will shed their radiance as softly then as though agony and death were things unknown. The world will not notice the departure of one insignificant being. A few will turn aside to cover thee; their hearts, perhaps, will be saddened for a little season, and then forgetfulness with healing wing will sit between them and the form they covered. “Ah! so frail are we,
So like the brief ephemeron that wheels
Its momentary round. We scarce can weep
Our own bereavements, ere we haste to share
The clay with those we mourn. A narrow point
Divides our grief sob from the pang of death.
Down to the moldering multitude we go,
And all our anxious thoughts, our fervid hopes,
The sorrowing burdens of our pilgrimage
In deep oblivion rest.”
Ah! was it ever thus with our world and the dwellers therein? Nay, when the morning stars sang together, and all the sons of God shouted for joy, the earth was pure and bright, but we now behold only the faintest footprints. Death and decay were strangers, and the breeze had never whispered, “passing away.” But alas! sin entered and death followed in its wake. For six thousand years they have cursed a world that came from the hand of its Creator without blemish. As long ages of disobedience, suffering, and death have passed into silence, the curse has increased. Now earth's fragile inhabitants sport in the sunshine, or wearily toil for a little while, and then, like summer's beauty or autumn's splendor, wither and pass away. Alas! if this were all and naught beyond, life would be a rayless, cheerless thing. But long ago, when angels first bowed their heads and wept, because the blight of sin had touched a world so good and beautiful, then the plan of salvation was laid. He who knew no sin, the Son of God, proposed to leave his glory in Heaven, and come down to a world in rebellion; yea more, to give his life, to ransom it from the curse. He came, trod this earth, and surely he bore our sorrows and became acquainted with our infirmities. He, too, wept at the grave of his friend. At length, that for which he came was accomplished. He yielded up his own life on Calvary's mountain for the sins of men. He passed into the tomb, burst the bands of death, and ascended on high. In the heavenly sanctuary he has stood for eighteen hundred years pleading his own blood for a guilty world. Hear his gracious offers, “Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” “Ho! every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” “And whosoever will, let him take the water of life freely.” Thus our Great High Priest has long interceded for us; but the final work is now in session. Mercy lingers, but not always will the plan of salvation remain incomplete. Soon the judgment work will close, then He, who was despised and rejected of men, wounded for our transgressions, and bruised for our iniquities, will come again, not as at first, oppressed and afflicted, but in majesty, to receive his kingdom, destroy those who know him not, and gather his jewels. Then will the sleepers come from their low graves, not as they were laid there, ah! no; the features that then bore traces of suffering will wear a fadeless smile, and immortal beauty sit where sorrow and care were wont to fling their shadows. The crowns laid up for those who “love his appearing” will then be placed upon brows forever free from aching. The mansions that Jesus went away to prepare will be tenanted by those whom his blood has washed. When earth's long night of desolation is completed; when sin and its author, with the wicked and their works, have become as though they had not been; when earth blossoms again in more than primeval loveliness; when all traces of disobedience and the consequent curse are removed; when rebellion, sorrow, and death are forever blotted out; then will the plan of salvation have reached its accomplishment; then will it appear what the blood of Christ has purchased; then will the redeemed return singing, and, with everlasting joy upon their heads, inhabit a ransomed world, and prove through eternal years the untold depths of a Saviour's love. “Then weep not for the joys that fade
Like evening lights away,
For hopes that like the stars decayed
Have left thy mortal day;
For clouds of sorrow will depart,
And brilliant skies be given,
And though on earth the tear may start,
Yet bliss awaits the holy heart,
Amid the bowers of Heaven.”
A few Likes and Dislikes.
By H. F. PHELPS.
I don’t like to see Christians so over-anxious about the things of this life as to forsake the assembling of themselves together; but I do like to see them seeking “first the kingdom of God and his righteousness,”—which is doing every duty,—and the promise for it, all necessary things shall be added unto them. I like to see them attending meetings when they can; but when there, I do not like to see them sitting like idle spectators, acting as though it was a secondary matter with them whether anything was said or not. If meetings were left altogether with such individuals, they would soon run out. But I like to see all, great and small, who have named the name of Christ, exhorting one another, and so much the more as they see the day approaching. Being “instant in season, out of season,” “fervent in spirit, serving the Lord.” I do not like to see them repining in adversities, murmuring because they are poor; for “God hath chosen the poor of this world, rich in faith,” and they are to be heirs of that kingdom which he has promised to those that love him. But I like to see all bear up manfully under the ills of this life, knowing that all things work together for good to those that love God and keep his commandments. I do not like to see them careless in regard to the salvation of their children; letting them imbibe the spirit of the world, associating with vicious, wicked children. Parents, beware of such company for your children. I like to see them instructing their children in wisdom’s ways, teaching them to keep the commandments of God. “And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way; when thou liest down, and when thou risest up.” I do not like to see them tearing down the family altar, or leaving it to fall of its own accord. It is a sad mark, indeed, in a Christian, to see them neglecting this sacred duty, in a measure becoming like the heathen who forget God. But I like to see them, morning and evening, assembling the members of the family, and together bowing around the mercy seat, where our kind Father in Heaven deigns to meet with his children. I do not like to see a tobacco Christian, in short, I sometimes think there never was one; at any rate, they are few and scattering in these days of light and knowledge. Can they be Christians and yield to a lust, an appetite, so contrary to all ideas of cleanliness and purity? Will there be any tobacco in the New Earth? Will there be any tobacco Christians there? Why then yield to a lust so contrary to the spirit of Christ? Why bow to idols? Why have other God’s? Why not, in other words, throw away every idol, and worship the Lord thy God, for “him only shalt thou serve?”. Cleanse yourselves, make clean work for the kingdom. There will be a company at the last day who will have no guile in their mouths. Reader, will you not strive to be there? What a sight, to see an individual reaching with one hand toward the kingdom, and with the other clasping the filthy quid! One or the other must be dropped. You cannot hold on to both. Which will you leave? There is danger that you may be obliged to give up the kingdom, if you, after seeing the light, still persist in yielding to your appetite, grieving the spirit of God by using that vilest of all weeds. “Break away from thy bondage,
O brother be free.” Pine Island, Goodhue Co., Minn. HEALTH REFORM.
By M. E. Cornell
I HAVE been waiting for a more convenient opportunity to write an article on the Health Reform; but I am no nearer to it than before; and, now, since so much has been said on the subject, more to the point than I could write, I am losing my burden somewhat. But I want all to know that I have adopted the Reform in full, and that my health has been gradually improving for months, even while engaged in wearing labor. I have obtained complete victory over the love of meats and unwholesome diet. I find no occasion for the third meal whatever. I can now sit down to a table spread with all the luxuries of the day, and use only the graham bread and water, and enjoy my meal with the keenest relish, better than for years before. No consideration could tempt me to return to my old habits. I believe the Reform came up just in time to save me from becoming a complete wreck. Fourteen years of incessant labor, with all kinds of unhealthy diet, and but little attention to the laws of life had nearly used up a strong constitution. Now I hope to recover, by the blessing of God, and endure to the end. My whole being cries out, Praise God for the Health Reform. Let those who have adopted the the Reform, hold on. And I exhort all others to take hold of it in earnest. You will never regret it, and may the time soon come, when like Israel of old, there will not be one feeble one in all our tribes. Report from Bro. White.
By James White
DEC. 19, we left home with our team, in company with Mrs. White and Bro. Rogers, for Northern Mich., designing to make Wright, Ottawa Co., the first point. The morning was stormy yet we drove forty-six miles that day, and were obliged to put up at a noisy rum-tavern, with poor accommodations, and paid one dollar each for our lodgings. The next morning we arose at five o'clock, and drove to Bro. Hardy's, a distance of fifteen miles, against a keen north wind before taking our breakfast. Here we felt to thank God for an Advent home, and simple, healthful fare. We then drove twenty-three miles to our old home at Bro. Root's, where we have remained until this date, enjoying their sympathy and hospitality. Sabbath morning, the 22nd, the house of worship was filled with attentive hearers, although there had been no appointment publicly given. We opened the meeting and spoke twenty-five minutes from the words, “Will a man rob God?” We showed, First, That the words were applicable to the people of God as they draw near the burning day. Second, That, as the words declared that they had robbed God in tithes and offerings, the robbery consists in a gross violation of the principles of Systematic Benevolence. Third, That those who give in their property at one-third or one-half its real value, thus robbing themselves and God too, were guilty of the most fearful robbery. Fourth, We gave instances where the heavy curse of God had followed the covetousness of the wealthy, who had robbed God of one-tenth of their increase, and also, instances where he had opened the windows of heaven and poured out an overflowing blessing of spirituality, health, and increase of property upon those who had brought all their tithes and offerings into the treasury. These instances are most striking. While on the one hand, some have lost health, life, and from ten to fifteen thousand dollars of coveted property have been scattered, leaving their heirs penniless; on the other hand, spirituality, health, and a five-fold increase of property has been the reward of faithful stewards. True faith in the third message calls upon the wealthy to sacrifice a portion of the principal and all their increase. But Systematic Benevolence does not touch the principal nor nine-tenths of the increase; yet, covetousness and the wealthy hold with an iron grasp the principal and nine-tenths of the increase, and often rob God of one-third or one-half of the tithe of their gain. These professed believers are insane; supposing the Lord should not come for one hundred years, why should they destroy themselves in hoarding wealth, to ruin their children? Many of them commenced in the world penniless, yet they have accumulated wealth sufficient to sink them. Should they have a thousand or two to give each of their heirs, for them to have what is called a good start in the world, their condition would be tenfold more fearful than their parents' now is. Where have the great and good men come from? Generally from poor parentage. Martin Luther is now honored by the Christian world as a great and good man. He once earned his daily bread by singing his simple songs in the streets of Germany. Relying upon his own energy instead of wealth, he retained his purity and rose to true greatness. All true believers love to honor Abraham Lincoln, as a worthy and great statesman. Had these men been so unfortunate as to have had their birth and education in the abodes of wealth, they would probably have been unknown to the world, only in the narrow sphere of luxury, avarice, pride, and ignorance. We are happy to say, that the word spoken was generally received, and it is expected that all this church will come up to the work in the fear of God, which will increase their Systematic Benevolence from about six hundred dollars, to at least, one thousand. This church in its infancy made a noble strike, and in a few weeks erected a house of worship, which is the only one in all this wealthy town, excepting one with a cross upon it occupied by the little horn. But seven years have elapsed, and the church has increased in numbers and wealth, and now the present condition of the cause requires a much larger and more comfortable house of worship. Here is a chance for them to use the other nine-tenths of their increase. With common prosperity this church, during the present year, could build a house of worship costing nine thousand dollars, without decreasing their property; yet a house costing five or six thousand would be sufficient to meet the wants of the church and community. It is a painful fact that some of our wealthy brethren build for themselves houses which cost three or four thousand dollars, but when the church of which they are members, all take hold to build a house for the great God, they build one so small, so coarse, and so cheap, as to cost only seven or eight hundred dollars. Is it not a disgrace for any church to build a house for God which costs less than the best private dwelling owned by any one of that church? We were then followed by Mrs. W., who spoke more than one hour with freedom, upon the subject of health from a religious stand-point. The congregation were never more attentive, and prejudice melted away. Through wrong teaching and misunderstanding, some had become prejudiced and were ready to oppose almost anything that might be said on the subject. Their principal objections were on diet and dress; and, instead of receiving what had been written upon these subjects, they were disposed to take the position that there was not full harmony in Mrs. White's testimony, especially on dress; but, as she was present to speak for herself, she was able to show a perfect harmony in her testimonies, and the church seems to be thoroughly aroused and prepared to receive the whole truth. In the afternoon Mrs. W. continued the subject of health with usual freedom, referring to instances in the Old Testament of what God required of his people in order that they might be healthful and holy, and his blessing for obedience, and his heavy curse for disobedience, and made a forcible application to the people of God at the present time. The congregation manifested still greater interest in each successive meeting. On first-day we opened the meeting, and spoke twenty minutes upon the subject of health, especially upon dress and diet. We took the strong position that the wrongs in the present fashionable style of women's dress should not be attributed wholly to the pride and weakness of fallen human nature; for a style so uncomfortable, inconvenient, and unhealthful, must partake largely of the Satanic. See that girl of ten years passing in the street in a cold winter day; her dress may be right as to length, yet it is so distended with hoops that the limbs are completely chilled. She has on thin shoes and stockings to meet the eye of pride; common sense and religion say, Cover her limbs with warm, lined pants, or, call them what you please, put upon her feet comfortable boots, and let her be as warmly clad in every respect as her brother. She is the feebler of the two, and, being confined most of the time in doors, is less prepared to withstand the cold, but such a dress in the streets or in the school-room would be a matter of ridicule, simply because an addition of a suitable covering for the limbs and feet is added to it. We defy human wisdom to find a fault concerning it, for it is contrary to fashion and pride, which can be traced directly back to Satan. See that professed Christian lady sweeping the filth of the streets with her long dress, or with it walking67 in mud or snow. The lower part of her clothing is damp and wet, and, coming in contact with the sensitive ankles, chill back the life current from her limbs, impeding the circulation of the blood, causing her to take a violent cold which will result in consumption. Or, see her with the same dress ascending the stairs, holding a child with one hand and a light in the other, and at the same time endeavoring to hold up her long cumbersome dress. It is fashion that subjects her to all this inconvenience. With a suitable dress, she can go up and down stairs with ease, and her walks in the street would be invigorating and healthful. Let her dress then, be of convenient, modest length, reaching to the top of a ladies' gaiter boot, and let her feet and limbs be clad as warmly as her husband's, and let her be spared to bless her household with her cheerful and happy presence. Our remarks were followed by Mrs. W., on the same subject, for about one hour and a half. In the afternoon she continued the same subject for about one hour. During the meetings up to this date, Mrs. W. has taken the opportunity to explain and harmonize her testimonies on the dress question, showing the difference between the reform dress and the “American costume;” that while the first mentioned style of dress reaches to about the top of a ladies' boot, the “American costume” does not reach to the knee. In feebleness we have come to this place, to bear our testimonies in the fear of God, to this dear people. Brethren, pray for us. More soon, Providence permitting. THE SECOND AND THIRD MESSAGES.
In the World's Crisis of Jan. 2, 1867, we find the following questions: “BRO. GRANT: Will you tell us through the Crisis what the third angel's message is, as spoken of in Rev. xiv, 9? ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” To this inquiry the Editor of the Crisis gives the following answer: “We are not able to tell just how this scripture will be fulfilled, but we think it is certain the third angel's message is not given before the second; but the second is not given till after the fall of Babylon, for his cry is, ‘Babylon is fallen, is fallen, that great city [the church at Rome], because she made all nations drink of the wine of the wrath of her fornication.’ But Babylon has not fallen yet; therefore the third angel's message is an event still future.” Can any Adventist be satisfied with such a position as this? The third angel's message is, beyond controversy, the last prominent movement among the people of God previous to the second coming of Christ. Whatever may be the length of this message, it reaches to the second advent; for the next event is the appearance of one like unto the Son of man upon the great white cloud. Now, we ask, Will the people of God come up to the advent and know nothing about this message? Yet here is a paper, the Crisis, and there are multitudes of Advent believers, teaching the near coming of Christ, that the great event is at the door, and may be expected almost daily; yet confessing an utter ignorance in regard to what the third message is, and in what its fulfillment will consist. Is such an anomaly admissible in a consistent Advent theory? Can it possibly be, that, while the coming of the Lord is so near, they have all the light that exists on this important message, the most important and solemn that can be found between the lids of the Bible, who thus so completely ignore it and its connections? On the other hand, Seventh-day Adventists think they have a consistent and scriptural view to present on all these points, showing what Babylon is, what the nature and cause of its fall is, what the beast is, what the image is, what constitutes the mark and worship of the beast and image against which the third angel's message warns us, and what the commandments of God are, which it enjoins. And they think they can point to as definite a fulfillment of this message, already in process of accomplishment, as of any prophecy in the Bible. And now, while one class frankly confess that they cannot explain this message, we submit that the views of the other class are at least entitled to a full and candid examination. Report from Iowa.
By D. T. Bourdeau
DECEMBER 17th, Bro. H. Nicola took us with his team from Pilot Grove to Iowa City; the 18th, we rode in a crowded stage over rough roads to Cedar Rapids, and from Cedar Rapids we came, the same day, to Marion, where we arrived late in the night, feeling much fatigued. We improved the next day in resting, and visiting with the brethren, and in doing business with the Conference Treasurer. The 20th, the brethren got us up a comfortable carriage, with which Bro. Hoff took us to Laporte City, a distance of forty-five miles. Sabbath, the 22nd, we met with the church at Laporte City, spoke twice, and had quite a good social meeting. The 23d, we held a business meeting, in which we dwelt on the nature and true objects of church organization, showing that a mere formal organization, which does not recognize, protect, and enforce the principles of the message, is lifeless, and powerless; that there are sacred duties and principles made incumbent on the church by the Bible through organization that should not be overlooked, if we would see the church prosper; that organization says to us that we are our brother's keeper; that we should care for our brethren, sisters, and children, as well as labor for those who have no interest in the truth. Accordingly a Bible Class and Sabbath School was organized, a weekly prayer-meeting established, and a committee of three were appointed to visit and labor faithfully with those who were on the back ground. The following resolutions were also adopted: Resolved,—That we will endeavor to be punctual in attending our prayer, and Sabbath meetings. Resolved,—That we will attend to the ordinances at our earliest opportunity, and after that, as often as once in twelve weeks, if circumstances will permit. Resolved,—That we will try to pay our s. p. pledges at the end of each quarter, to carry out order and punctuality, and thereby make our duties lighter than they would be if we paid the whole once a year, and enable the church treasurer to report to the Conference secretary quarterly, agreeably to the plan in the blanks prepared for that purpose. At this meeting, Bro. and sister Grettenburg confessed that they could see no light in the rebellion and in the course of its leaders; that the articles of Bro. Smith had cleared up their minds on the two-horned beast; that their confidence in Bro. and sister White was being established, and requested to be received into the church again; whereupon their acknowledgment was accepted, and they were unanimously received as members of the church. We had a profitable time in visiting nearly all the brethren and sisters in Laporte City. If they will live up to what they know to be truth, watch unto prayer, press together, and attend to their private and public duties, they will not fail to grow in grace and see the work of the Lord prosper among them. The object of the enemy is to divert our minds from our present duties, that we may be found unprepared for the trials that are before us, and for the day of the Lord. To accomplish his object, he will prepare a thousand baits and snares to take God's children. He knows their temperaments and organizations, and he will assail them at their weak points, and where they are the least prepared to meet him. Our safety lies in girding on the whole armor, in examining our defects, and overcoming them. This is an individual work; and as we engage in it we shall have no time or room to pick at the faults of others, and to justify self, or to ferret out every new theory which may purport to be innocent and wonderful, but the object of which is to shake our confidence in the truth and work of God, and keep us from preparing for the day of God's fierce anger. Bro. Huntington, Wednesday, the 26th, took us to his quiet and retired home in Waterloo. This was the coldest day we have had this winter, and we appreciated our buffalo coat and furs; we could almost challenge the cold prairie winds. We were glad to find Bro. and sister Huntington with us on all points of present truth, and trying to press their way on to the kingdom. Sabbath and first-day, the 29th and 30th, we met with the few in Waterloo, and had good freedom in preaching on the proper observance of the Sabbath, trials, &c. The church here have been thrown into severe trials by the inconsistencies of some. We greatly fear that some have not taken the wisest course with regard to these trials, and, as a consequence, have failed to fully learn the lessons they should; but they can learn, if each will cultivate patience, seek for heavenly wisdom, and take hold of the individual work before God.