A CHILD was with its father in the midst of a great crowd. The child was frightened by the noise and confusion around him. "Keep close to me," said the father, extending his hand, "and you need not be afraid."
We are in a world of confusion and danger, but if we keep close to God, we need not be afraid—we shall be safe.
We shall be safe from evil thoughts. They are very dangerous. They corrupt the soul ere it is aware. Many a man has been ruined by evil thoughts. They have gradually obtained place in, and power over, his mind, till the result has been open and outrageous wickedness.
When we are close to God, evil thoughts do not enter our minds, or, if they do, are immediately banished. A holy influence spreads over our minds which keeps evil thoughts far away.
We shall be safe from delusive thoughts. We are led astray by error. False views of life, false views of men, lead us to do many unwise acts. A great deal of defective practice is owing to defective views. The pleasures of the world appear real, and men follow them. Eternal things seem distant and distasteful, and men neglect them. Occasionally temporal things are seen as temporal, and they lose their power over the soul.
When we are close to God, we are in an atmosphere of truth. We see things as they are. The vanity of earthly joys appears. We see the truth, and can act in accordance with it. No man looks with either admiration or desire upon the pleasures of sin, when he is near to God.
We shall be safe from the assaults of Satan. He will make no continued assaults upon those who are standing close by the Holy One.
Those who are earnestly engaged in the pursuit of holiness, know that Satan is to be feared. When a man is indifferent to the assaults of Satan, it is a proof that he is far from God. Those who are near to God and desire to remain so, will fear the assaults and devices of Satan. They need not, for he is safe who is close to God.
At all times, and under all circumstances, let us keep close to God. He holds out his hand to us. He will never repel us, however great our guilt, if we really desire to keep close to him.—Pres. Banner.
Some of us are prepared from experience to appreciate the force of the above truthful remarks. They struck me as I read them, as being peculiarly applicable to the present time. They point out our only course of safety amid the perils of these last days. The present is especially a testing time in God's people. Satan knows the shortness of his time, and the importance of the last message of mercy now going forth; hence his unparalleled efforts to throw temptations, doubt and distraction into the minds of those who are rallying around the standard of the third angel. And on what point is his most persistent and fiercest attack? It is to get us to take false views of men and things, to hold in a wrong light those whom God has called and qualified to take the lead in this message, and the agencies he sees fit to employ in carrying it on. And when are we most subject to temptation on this point? It is not when we are near to God, but when we are farthest from him. These temptations dwell not in the path of light; and things appear to us in this manner only when viewed through the murky atmosphere that envelops the enemy's ground. Leave them that ground, if you would see with unobstructed vision. If you would best resist the doubts and unbelief the enemy is ever ready to press in upon you, if you would free yourself from perplexing misgivings as to the ever-ruling providence of God in this work, then draw near to God. Drop at once all your doubts and fears—the whole uncomely brood—and resolve that you will bestow upon them not another thought, till you have first pressed up to the sacred fount, and refreshed your thirsty soul with copious draughts of God's Spirit and his love; and when you have thus drawn nigh to him, when you have established a free communication between your own soul and his rich blessings, when you have received a baptism of his Spirit, and have come up where you can enjoy the pure light of his countenance (and until you do this, it is your own case, and not the suggestions of the enemy, that demands your attention);—when, I say, you have done all this, then you may look after your doubts and fears; but then they are not to be found. You will then find that they have all vanished away into the darkness from which they sprung, leaving your own soul free, in the undisturbed and happy enjoyment of its new attainments.
Well does the writer above quoted remark, "When we are close to God, we are in an atmosphere of truth. We see things as they are." Then we see things in their true light. Then the enemy cannot magnify before our bleared eyesight difficulties that exist in the imagination only. Who does not wish to live in an atmosphere of truth? Who does not wish to see things always as they are? We can do this by keeping close to God. Into this position then let us press. Departures from God on the part of those who should have stood in his clearest counsel, have occasioned the most serious difficulties the cause of truth has ever encountered. Then what more effectual steps can we take toward removing them, than by immediately drawing near to God. May the Lord help all those whom the enemy of souls has been, or is, most fiercely buffeting, to speedily gain, and from this time ever onward keep, this safe and desirable position.
U. S.
ORGANIZATION.
By Editor
For several years we have often been called to witness the painful results of the lack of organization with us. But we feared to speak out on the subject, as we were, by unhappy experience, too well acquainted with that reckless bigotry with many which led them to rise at once in opposition against any suggested plan to improve our condition. They were ignorant of the character and extent of the work before us. They knew nothing of the wants of the cause, and of their own blind and wretched condition. And while they have stood ready to object to any advance, and to oppose everything new, they have virtually said, "I am rich, and increased with goods, and have need of nothing." As an illustration of the bad results of a lack of proper organization and discipline, we give the following from Bro. John Bostwick:
"DEAR BRO. WHITE: I wish to ask your advice with regard to the following: The elder of this church, after being disfellowshipped by the church in this place, took it upon him to administer the ordinance of baptism and the Lord's supper to a band of brethren thirty miles distant. Can this be considered valid? Is it necessary for these brethren to be again baptized? They were ignorant, at the time, of his standing.
"JNO. BOSTWICK.
"Lynxville, Wis., Nov. 5, 1861."
The action of this brother was certainly all wrong. If he had been in good standing with the church, he should have received from the church a letter of recommendation before administering the ordinances with our friends in another place. If proper order had been established among us, and our friends everywhere had understood that we required our Evangelists and Elders to show their papers when they traveled from place to place, this unhappy circumstance would not have occurred.
Baptism is of vast importance, as it opens a new era to the believing soul, and should be admistered under circumstances which will give the ordinance all the sacredness and importance it possesses. And as the movement of the disfellowshipped Elder was all wrong, we give it as our opinion that it had better be all blotted out by the persons' referred to being baptized by a proper administrator.
"MAKING US A NAME."
By Moses Ellsworth Cornell
THIS caption has been used in the Review, and some have referred to it, or to the circumstances from which it is borrowed, as an illustration of the adoption of the name, Seventh-day Adventists. But if we compare the circumstances, we find them very dissimilar. In building a tower to heaven they were actuated by a desire of vain glory. They desired to be called great in the sight of all nations, and had they succeeded, their feeling no doubt would have been similar to that of the king of Babylon when he exalted himself and said, "Is not this great Babylon that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty." Dan. iv, 30. The "name" which they desired was one of fame, taking glory to themselves. But how vastly different the motives that actuate God's people now in taking the humble name they have chosen, which points so directly to both the Father and the Son. The word "name" does not always have the same signification; for we learn from the Scriptures that it is perfectly right to seek a name, and to be called by a name, if with true motives we choose a name that is significant of our peculiarity and gives the glory to God. Everything in nature is known by name, and the names which God has given are all significant of character or peculiarity. And, as we shall see, God has changed the names of persons to suit circumstances, hence we conclude the church may surname herself at different times as the circumstances may require, provided always, the name does not misrepresent the character, or give glory to mortals. Therefore, if in taking the name, Seventh-day Adventists, we do not sail under false colors, or exalt the creature, where is the scripture to condemn it?
To show that the object of a name in a Bible sense is not merely to distinguish from others, but that it also represents character, we now appeal to the Scriptures.
First, in reference to places. The place where Abraham offered Isaac, he called Jehovah-Jireh; i. e., "The Lord will provide." Gen. xxii, 14. The place where Jacob saw the ladder, and the angels ascending and descending, was called Bethel; i. e., "The house of God." Gen. xxviii, 19. The place where Moses smote the rock and water came forth, he named Massah; i. e., "Temptation," because there the people tempted God, and he called it Meribah; i. e., "Chiding, or strife," because there the people strove against Moses.
Second, in reference to persons. Adam called his wife "woman," because she was taken out of man. Gen. ii, 23. He also called her "Eve," because she was to be the mother of all living. Gen. iii, 20. Their first-born they called Cain; i. e., "Gotten, or acquired." Gen. iv, 1. Seth signified "appointed, or put;" i. e., in the place of Abel whom Cain slew. Gen. iv, 25. Noah signified "rest, or comfort." Gen. v, 29. Ishmael signified "God shall hear"—a name given by the angel. Gen. xvi, 11. The Lord changed the name of Abram, to Abraham, which signified, "Father of a great multitude." Gen. xvii, 5. Sarai was changed to Sarah; i. e., "Princess." Gen. xvii, 15. Esau was called Edom; i. e., "Red," because he sold his birthright for red pottage. Gen. xxv, 30. Jacob was said to be "rightly named," because he was a "supplanter." Gen. xxvii, 36. Jacob was changed to Israel; i. e., "Prince of God, or one that prevails." Gen. xxxii, 28. Moses signifies "drawn out," because he was taken out of the water. Ex. ii, 10. Solomon was called by the Lord, Jedediah; i. e., "Beloved of the Lord." 2 Sam. xii, 25. Jesus signifies "Saviour." Matt. i, 21. Called also Emmanuel, which signifies "God with us." Verse 23. He was also called Messias; i. e., "Anointed." John i, 41. Our Saviour changed the name of Simon to Cephas; i. e., "Stone, or Rock." John i, 42.
These examples are enough to show that it is right to take any name that truly signifies our character; and if right for an individual, it is right for a class of individuals. We learn also that names have been changed or added, as circumstances required. By a close examination of the Scriptures we find that God's people have been called by nearly one hundred distinct names, at different times, and under different circumstances; for instance: "commonwealth of Israel," "household of God," "Israel of God," "church of God," "church of Christ," "churches of the saints," "Christians," "green olive tree" [Jer. xi, 16], &c.
In Isa. xlv, 5, "One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." Here the Spirit was upon them and they chose names by which to be called. God had a people under the old covenant, but they were not all the time called by the same name. If they used different significant names under the old covenant, why not the same be right under the new? The church at Corinth began to say, "I am of Paul: and I of Apollos, and I of Cephas," &c.; the same as we hear now of Lutherans, Wesleyans, &c., which of course gives glory to man, and is all right enough if they are converted to man. The apostle had two objections to those names; first, because they were not significant of their character or condition. Said he, "Were ye baptized in the name of Paul?" Why then be named after Paul? A second objection to their course was, that it tended to divide the church. "Is Christ divided?" But had the church there all chosen the same name, and that name been significant of their true character, it would have been heartily approved by the apostle.
That the name, Seventh-day Adventists, is truly representative of our faith and practice, cannot be denied. That it is modest and humble, and points to both the Father and Son, is also beyond question. Why then should it not be heartily adopted by every lover of present truth?
It is argued that "church of God" is the only right and proper name for the remnant, because we are God's people by adoption. But God has always had an adopted people, and they have sometimes been called "Israel." Does not the name, Seventh-day Adventists, relate to our Maker as definitely as Israel?
We have always contended that God's seal and royal name was the seventh-day Sabbath, and that in keeping it we have the Father's name written upon our foreheads; that it was God's memorial, and the only shield against idolatry. Instead then of this name savoring of Babylon, its adoption places an impregnable wall between us and Babylon, so long as we remain worthy of it. In taking this name we are taking long steps out of the great city of confusion. The fruit of its reception is good. It is now adopted by more than nine-tenths of the Sabbath-keepers in the United States, and wherever it is received the result is good, so far as we have heard.
This name suggests to the stranger, important truths. If he inquires why we keep the seventh day, or why we believe in the second advent, our reasons are forthcoming. If he candidly considers the evidence for the seventh day, he will acknowledge that to be right, and if he looks at the signs of the times he will acknowledge that Christ's second advent is near at hand. When men become acquainted with our faith they are forcibly struck with the appropriateness of our name. God has not only especially directed in the choice of this name, but he has signally blessed its adoption. When we unite under this name it does not excite in us vanity and pride, but our feelings are those of humble gratitude and praise to God. The nations and churches of the world cannot gainsay the truths indicated by this name, and thus God is glorified while his people wear a name which is a standing rebuke to the beast and his image. Truly may the remnant say, "Thou hast given a banner to them that fear thee, that it may be displayed because of the truth." Ps. lx, 4. "We will rejoice in thy salvation, and in the name of our God we will set up our banners. Some trust in chariots, and some in horses, but we will remember the name of the Lord our God." Ps. xx, 5, 7.
M. E. CORNELI.
THE TRUTH LEAKED OUT.
By B. F. Snook
It is, I believe, universally true that the advocates of error never do, and never can, advocate their errors to any extent without contradicting themselves, and testifying unintentionally in favor of the truths they oppose. Such is particularly true of Alexander Campbell, who stands prominent as a reformer and great man. He has written page upon page to prove that the kingdom of God was set up on the day of pentecost. But alas for this chief corner-stone of his traditionary edifice! how fatal a stroke he has given it by the following truthful statement:
'Christians there are in many of the kingdoms of this world. In all the American States, in all the European kingdoms, in some of the Asiatic and African nations, but not one of these States, nations or tribes, as such, is a kingdom of Jesus Christ, for one of the very plainest reasons in the world; not one of them is governed in person by Jesus Christ; not one of them acknowledges him as its King and administers his laws; not one of them became a kingdom by adopting his constitution and vowing allegiance to him as Governor in all things; but a time will come (and that very soon—sooner than many can be persuaded) when the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.' But this is not until one like the Son of man shall come in the clouds of heaven, and come to the Ancient of Days, and be brought near before him, and there be given him dominion, and glory, and a kingdom, that all people, nations, and languages shall serve him.'—Mil. Harb. of 1833, p. 120.
How Mr. Campbell can harmonize the above statement with his theory on the kingdom question, I would like to know. I am certain that neither he nor any other man living can do it. Then it follows that one or the other of these positions must be false. If the former, then the kingdom is future. But if the latter, then the kingdom has been set up. And if so, what is it? The followers of Mr. C. tell us that it is the198church. If so, we ask, What church? Well, they say, the church where Christians live, of course. Well, Mr. Disciple, are there not Christians in the Methodist and Baptist churches? O, yes! Then I suppose they are the kingdom! No, I think not. Why not? Because the kingdom was set up on the day of pentecost, and these churches were not set up until hundreds of years after. Then you concede that there may be Christians outside of Christ's kingdom. Of course, I am compelled to do that. But you have not yet told us what church is the kingdom of Christ. Well, I suppose our church is. You do! Very well. Let us try this and see if your claims are good. You objected that the Baptist and Methodist churches are not the kingdom, because they were not set up soon enough. Now, sir, I urge the same objection against you. Was your church set up on the day of pentecost? No, sir; you know that you as a people are not as old as the Methodists, and they were born as a church only as far back as 1729, or '37. But I thought that the church of Christ and his kingdom are identical. I am aware of that, and your brethren generally so teach; but they are wrong in regard to this, and contradict each other. I will give you a testimony against this general doctrine of your church, from one of your own brethren. H. R. Pritchard says:
'The kingdom in the Bible does not always mean the same thing. Nine times out of ten a part is taken for the whole. The word kingdom is not identical with the word church. Church always means the same thing—a congregation of people; but kingdom sometimes means one thing, and sometimes another. When the prophet said, 'The time came that the saints possessed the kingdom,' he does not mean that the time came that the saints possessed themselves, nor does he mean that the time came that the saints possessed the King, constitution, or laws of the kingdom, for they had them before that time. But he means that the time came that they possessed the territory of the kingdom. Here is a part taken for the whole. When Christ says, 'The kingdom of heaven shall be likened unto ten virgins, part wise and part foolish,' he does not mean the King, constitution, territory, or laws of the kingdom, but the subjects of the kingdom were part wise and part foolish. A part here is also taken for the whole. When Christ said, 'The kingdom of heaven is among you,' he did not mean subjects, or territory, of the kingdom, but the King, constitution, and laws were among them. Here again a part is taken for the whole. Now when Christ says, 'The kingdom shall be taken from this people,' he does not mean that this people, who were the Jewish church, shall be taken from themselves, but he means that the King will forsake this people, and the constitution, and laws shall be taken from this people—this church—and shall be given to another people—another church—bringing forth the fruit thereof.'—Ibid., with Terrell, p. 136.
This shows clearly that the kingdom is one thing and the church another. It also proves that the laws of the so-called Jewish church were taken from them and given to a people who would bring forth the fruit thereof. The law spoken of is of necessity the Decalogue. The people to whom it was given was the true church of Christ, and the desired fruit is obedience to the ten moral precepts. May the Lord help us to bring forth the fruits of this law as the Saviour did.
B. F. SNOOK.
MEETINGS IN MICHIGAN.
By Joseph Bates
DEAR BRO. WHITE: Since my last (Oct. 30) I have held meetings in Jackson, Tompkins, and last evening I closed a series of meetings of two days in Monterey.
Meetings commenced in Tompkins Nov. 1, and closed the evening of the 3d. The prevailing stormy weather undoubtedly prevented some from attending. Our meetings were interesting, however, and our meeting-place well filled, especially the last evening. Some appeared anxious to hear, and manifested an unwillingness to leave the house for some time after the meeting closed. The Lord strengthened and gave us freedom to proclaim his precious truth, accompanied by his holy Spirit, and we trust some good impression was made. Nineteen brethren and sisters were present, all anxious to be organized into a church. At the close of our second session fifteen of the number associated themselves together as a church in Tompkins, Mich., taking the name, Seventh-day Adventists, covenanting to keep the commandments of God and the faith of Jesus. The straight way was a barrier for the others until a reconciliation. In accordance with the conference address respecting the election of officers, Bro. Isaac D. Van Horn was elected and ordained their elder.
The church in Jackson were organized Nov. 4, when Heman S. Gurney by unanimous vote was elected their elder. It was stated by some of the experienced members of this church that the work of organization had removed difficulties of long standing, which had failed to be removed by any other means.
Monterey, Nov. 9, 10. After faithfully acting upon the plan suggested in the conference address, fifty brethren and sisters solemnly covenanted together to keep the commandments of God and the faith of Jesus Christ, leaving the way open for several that were not present, or could not attend the meeting, to unite with us, provided they come in by unanimous consent of all the members. The church then selected by informal ballot the following brethren for their officers: Charles Jones, elder; George T. Lay, and Orrin P. Jones, deacons.
Since the church in Monterey began to keep the commandments of God and the faith of Jesus in 1855, they have been subjected to the painful necessity of disfellowshipping twenty of their members; a number of whom would most likely have been happily united in covenant with us to-day if the work of organization had been introduced here at an earlier period.
JOSEPH BATES.
Monterey, Mich.
AN ACKNOWLEDGMENT.
By B. F. Snook
To all who contributed to the pay for my Review of Springer: Dear Brethren: I wish to express my gratitude to you for your favor to me. I assure you that it is received with a thankful and grateful heart, that I hope may ever beat with throbs of warm affection to you for so great and so unexpected a favor. And to my beloved Bro. White for suggesting this to the brethren, I return the warmest and most affectionate feelings of my heart. Little did I think when engaged almost day and night for three weeks, in a cold and open room, with the bleak winds of autumn whistling around me, that I should receive so great a manifestation of the regard, affection and respect of my brethren.
I should have made this acknowledgment ere this, but have waited till I could see how I was standing with the Office. May the Lord help me to be a faithful, humble and devoted messenger, and may you be favored by his good Spirit, that we may with all our dear brethren join our voices in singing the song of Moses and the Lamb. Affectionately, I am
Your brother in hope. B. F. SNOOK.
OUR DUTY TO THE POOR.
By Ellen G. White
Inquiries are often made in regard to our duty to the poor who embrace the third message; and we have long been anxious to know, ourselves, how to manage with discretion the cases of poor families who embrace the Sabbath. But while at Roosevelt, N. Y., Aug. 3, 1861, I was shown some things in regard to the poor.
God does not require our brethren to take charge of every poor family that shall embrace this message. If they should do this, the work of the messengers to enter new fields must cease, for the fund would be exhausted. Many are poor from their own lack of diligence and economy, and they know not how to use means aright. If they should be helped it would hurt them. Some will always be poor. If they should have the very best advantages, their case would not be helped. They have not good calculation, and would use all the means they could obtain, be it much or little. Some know nothing of denying self and economizing to keep out of debt, and get a little ahead for a time of need. If the church should help such individuals instead of leaving them to rely upon their own resources, they would injure them in the end; for they look to the church, and expect to receive help from them, and do not practice self-denial and economy when they are well provided for. And if they do not receive help every time, Satan tempts them, and they become jealous, and very conscientious for their brethren, fearing that they do not do all their duty to them. The mistake is on their own part. They are deceived. They are not the Lord's poor.
The instructions given in the word of God in regard to helping the poor do not touch such cases. The instructions given in God's word are for the unfortunate and afflicted. God in his providence has afflicted individuals to test and prove others. Widows and invalids are in the church to prove a blessing to the church. They are part of the means God has chosen to develop the true character of Christ's professed followers, and to call into exercise the precious traits of character manifested by our compassionate Redeemer.
Many who are single, and can but barely live, choose to marry and raise a family, when they know they have nothing to support them. And worse than this, they have no family government. Their whole course in their family is marked with their loose, slack habits. They have but little control of themselves, are passionate, impatient, and fretful. Such embrace the message, and then feel that they are entitled to assistance from their more wealthy brethren; and if their expectations are not met, they complain of the church and accuse them of not living out their faith. Who must be the sufferers in this case? Must the cause of God be sapped, and the treasury in different places exhausted, to take care of these large families of poor? No. The parents must be the sufferers. They will not as a general thing suffer any greater lack after they embrace the Sabbath than they did before.
There is an evil among some of the poor which will certainly prove their ruin unless they overcome it. They have embraced the truth with their coarse, rough, uncultivated habits, and it takes some time for them to see and realize their coarseness, and that it is not in accordance with the character of Christ. They look upon others who are more orderly and refined as being proud, and you may hear them say, "The truth brings us all down upon a level." Here is an entire mistake in thinking that the truth brings the receiver down. It brings him up, refines his taste, sanctifies his judgment, and if lived out is continually fitting him for the society of holy angels in the city of God. The truth is designed to bring us all up upon a level.
The more able should ever act a noble, generous part in their deal with their poorer brethren, and also give them good advice, and then leave them to fight life's battles through. I was shown that a most solemn duty rests upon the church to have an especial care for the destitute widows, orphans, and invalids.
ELLEN G. WHITE.
A New Sabbath Keeper in England
Bro. White: Some years since I saw some books from America, from a sister of mine to my mother, also199the Review sent to her from my uncle. But believing at that time I was not called upon to keep the Sabbath, because my husband would not do so, and as the people and clergy are as much opposed to it in this country as they are in America, I continued to keep the first day of the week. About three months since I became convinced that come what may, I must keep the Sabbath of the commandment. Myself and two children, and governess, keep the seventh-day. My house servant I compel to keep from work. My husband still keeps the first day, but leaves me at perfect liberty to keep the seventh day holy.
It is my determination by God's assisting grace to keep all his commandments and requirements. Baptism and the Lord's supper we cannot have at present; but I hope and pray that God will raise up ministers for himself in this country also. I have left the church. I dare not be a member of any church I know. I cannot prevent my children's going as my husband wishes, and they are too young to choose for themselves.
I will be a subscriber for the Review and Youth's Instructor, and will remit the money as soon as I know what bank to make it payable on. I wish for Spiritual Gifts, volumes first and second, also any of sister White's visions. I have read her Testimony to the Church, by which I have profited much.
Yours hoping to be an overcomer by the blood of the Lamb.
JANE MARTIN.
Tullyvine, Ballybay, Cavan Co., Ireland, Oct. 9, 1861.
THOUGHTS
By Sarah J. Thayer
On the Death of our beloved Brother, Charles W. Sperry.
Dear brother, thou art gone to rest,
And though we mourn and weep for thee,
Yet, who would call thee back again,
Since thou from care and toil art free?
Blest are the dead, who in the Lord
Yield up to him their vital breath;
And they shall reap a rich reward
In lands that know no fear of death.
And she, whose heart most feels the stroke,
Without his arm must journey on,
Must guide alone the youthful feet,
Until her pilgrimage is done.
But He who rules in heaven above,
Will be the widow's constant friend.
Great was the blow, but sent in love,
And He the helpless will defend.
A faithful watchman's gone to rest!
His mission to the world is done!
Weeping, he scattered precious seed,
And the resurrection morn,
That blessed and that glorious day,
That sees the harvest gathered home,
Bearing his sheaves, with joyous lay,
Our brother doubtless then will come.
Wish not the toil-worn laborer back;
Till Jesus comes, sweet be his rest!
Then him with joy we hope to meet,
Still leaning on his Saviour's breast.
Yes, when a few more days are past,
The tried and faithful ones will stand,
Safe, safe from every withering blast,
Together in the promised land.
SARAH J. THAYER.
Buckland, Mass.
THE SABBATH IN IRELAND.
By Margaret Armstrong
BRO. WHITE: It may be interesting to many of the readers of the Review to hear a word from Ireland. To the dear friends who have sent books and papers, I will say, your labor has not been in vain. My heart glows with gratitude to God for what he has done for me and mine, in showing us the truths of his word as they have been brought to view in the third angel's message. We number five here in this country who are trying to obey God in keeping his commandments and the faith of Jesus. Many more, I believe, are trembling beneath the cross. O, may they seek for that grace that will enable them to obey the light they have received, lest it become darkness, and then—sad thought!—how great will be that darkness!
I feel to praise the Lord for all his goodness to unworthy me in showing me what is truth in the midst of such moral darkness. I was a member of the Methodist church for many years, and O, how oft have I mourned over the moral fall of that church, though I could meet with few of them to acknowledge their fallen state yet, and no people more opposed to present truth.
When I read the encouraging and soul-cheering exhortations and letters from the dear brethren and sisters in the Review, my heart glows with gratitude to my heavenly Father for such a treasure, next to my precious Bible. I could not give up the Review. I love the truths it advocates. I love to hear from the dear saints scattered abroad. My heart is in unison with the Seventh-day Adventists, and if I am never to be privileged with joining in church fellowship while here, I hope to meet the faithful, cross-bearing followers of the Lamb on that blessed shore where sin and sorrow can never enter. Testimony for the Church, first and second numbers, have been a blessing to us here. I hope, dear Bro. White, you will send us such of your books as you judge best calculated to lead the mind to fully understand the precious truth, and to appreciate those gifts of the Spirit which manifest the true church of God. We are a lonely few, but God blesses us with heavenly grace. O, may we make a full surrender of all we have and are to him, walk in obedience to all divine requirements, and at last meet you in the kingdom. Brethren, pray for us.
Yours in the truth.
MARGARET ARMSTRONG.
Tullywine, Oc'. 11, 1861.
SOWING THE SEED.
By H. S. Gurney
BRO. WHITE: Thinking the enclosed letter will encourage some one to be more active in sowing the seeds of present truth, I take the liberty to send it to you.
My brother, Elbridge, from Massachusetts, made a visit to Wisconsin the past summer, and there became acquainted with this young man, who on his return accompanied him as far as New York, and stopped at our house for a few days. We gave him books, and you see the result. He had never heard on the subject. His father, now dead, was a Methodist minister. His mother lives in Wisconsin. He is now with his brother, a Methodist minister, the friends he refers to.
H. S. GURNEY.
DEAR BRO. AND SISTER IN THE LORD: More than a score of times since the evening I received your letter have I taken up my pen to write you, but have as often been compelled to lay it down, unable to trace a line, or to write a word. This morning I again attempt it, and as I write my heart throbs with emotion, my eyes grow dim, and my hand is far from steady. I often think of my accidental visit, and think of it with pleasure. As you said, if we had understood each other we might have had a very pleasant time, or I should say, much more pleasant. I have always been very bashful, and not very conversive with my friends. But I feel to thank God this morning that I was influenced by Elbridge to stop at your house. Though at that time I did not believe any of your tangible doctrine, and believed that your (now obvious) theory was a hoax, I find now that I labored under a mistake, a grand mistake. The Sabbath question is as clear as crystal—perfectly obvious to my mind. I have talked with a great many on the subject, and they all say Saturday was the day they used to keep. Well, I ask them why they don't keep it now, for we are told that if we offend in one point we are guilty of all; for it says "Remember the Sabbath to keep it holy." Is not that a commandment? I think it is the greatest of the ten. Well, one argument they advance is, The apostles were inspired men, and they met on the first day of the week, and commanded the people to do so. Now they say if God had been displeased with them he would not have blessed their labors so powerfully. They left good evidence of their acceptance with God, and of a triumphant death. But I have looked a great deal for the command which the "inspired" men gave to the people, but I cannot find it.
Last Saturday I kept the Sabbath, and I felt blessed for it. My friends said that looked strange to them, to see me keep the Sabbath; but I care not what they may say, I am in the right path. The light of the new tower, thank God! is shining all around, and the lamps of our sanctuary are burning brightly. You asked me if I did not find some embarrassment in the way, or if it was not a cross for me to take such a ground without near friends' help. I can tell you it is a great cross, but recollect it is a great blessing we receive for taking it up. I have read a great deal on the soul question, but have not settled on that belief yet. Hope I may.
CHAS. H. ANDERSON.
Little Valley, N. Y., Oct. 27, 1861.
Overcoming Through the Blood of Jesus
By Lorinda S. Carpenter
From Sister Carpenter.
DEAR BRETHREN AND SISTERS: I feel that the Lord is great and abundant in mercy. I feel to praise his great and excellent name for what he has done for me. My heart is with the people of God, and with them I must go to mount Zion. I long for the time to come, which I believe is but a little way in the future, when the people of God will be united, coming up like an army with banners. The Lord has greatly strengthened me of late to overcome. I have tried too long to overcome (as many express it) in my own weak way. We may go mourning all our days over faults and sins, and unless we look away from self to some higher source, we shall make an entire failure. But I believe we may try the virtue of the atoning blood of Jesus.
By a hearty repentance, and confession of all our sins, we may find pardon, sweet pardon, and grace to help in every time of need.
O, what a fountain there is open for us! Shall we neglect such a kind offer of salvation from sin, by shrinking from the cross of confessing our faults and errors? O, no. I am determined that no sacrifice shall be too dear for me to make, if I may but gain eternal life, and feel that an abundant entrance will be administered to me into the everlasting kingdom.
I feel thankful for the manifestation of the gift of the Spirit that is in the church. My prayer is that I may ever be in a place to receive and profit by all the reproofs given for our benefit. I hope you will all forgive my coldness and backwardness in the cause of the Lord, and all that you have seen wrong in me. I am trying so to live that I may claim all those promises and blessings spoken of in Matt. v, 3–11. I want to be fitted up and prepared to occupy some place in the building, and when Jesus comes, to be ready for translation.