Earlier text: THE HOLY SABBATH OF THE LORDTHE SAVIOUR'S STANDARD OF RIGHTEOUSNESS.
THE accepted definition of righteousness is right doing; in connection with this we think it embraces holy principles and affections of the heart. Our Lord after treating upon his intentions concerning the law in Matt. v, 17-20, then introduces a comparison to show how high a standard he would set up for his followers. "For I say unto you that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Verse 20. Those who read in the New Testament in regard to the Pharisees are no doubt apt to form wrong conclusions with respect to them, and think that the Pharisees were really the worst class of people that could be found. But if we rightly apprehend, the Pharisees were the very ones who must be selected when we look for the ones whose lives were most blameless, and who were most ready to believe all that was written in the law and the prophets; in other words a most orthodox class of people, whose views were most in accordance with the word of God. The apostle Paul claimed to be a Pharisee. He did not mean by this that there was no difference between his views and theirs, but that their leading doctrines were those to which he could subscribe. However deeply the Pharisees are censured for their hypocrisy, many of them were over-scrupulous and exact, and our Lord does not rebuke their minute observance of the commandments, but only pointed out their faults. In Luke xviii, 11 we read that the Pharisee prayed as follows: "God, I thank thee that I am not as other men are, extortioners, unjust, adulterers," &c. We have reason to believe that he uttered in this case what was strictly true. When he said that he was not an extortioner, he stated that which was correct as far as the letter of the law was concerned; and even this is going a great way, and is perhaps more than many can say in truth who profess the religion of Jesus Christ. But the Pharisee was not an over-reaching man, he was upright, and fasted and paid tithes, that is, a tenth part of all that he possessed. When therefore our Lord selects the Pharisees as those whose righteousness must be exceeded by those who would be saved, it shows us that the standard which the Saviour erected is of a very high character. What then was the fault of the Pharisee who thanked God that he was not as other men? It appears to be this: He trusted in himself; he did not know that he was a sinner and had no righteousness with which to appear before God. The Pharisee had no just idea that God looked into men's hearts, and that he judged of them by their motives. Nevertheless what is recorded with regard to this Pharisee should give us to understand that they were men who were very careful how they lived and acted; and our Saviour once said of them, "All therefore whatsoever they bid you observe, that observe and do:" they said what was right; yet he adds in verse 23, "Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done, and not to leave the other undone." The substance then of our Lord's denunciation against the Pharisees appears to be this: that they went to a certain extent in obedience to God, but left off other things that were of great importance. And he does not say that we need not do what they have done; but that this ought to be attended to, and that the other should not be undone. So when our Lord says, "Except your righteousness exceed the righteousness of the scribes and Pharisees," it is saying that unless your righteousness goes beyond theirs, unless you go beyond them in entering into the spirit and reality of the religion of the Bible, you cannot hope to be saved. If this is the just view of the subject, and we think it is, it follows that our Lord has set up a very high standard for us to come up to. He says not, except your righteousness come up to the righteousness of the scribes and Pharisees, &c., but except it exceed theirs, ye cannot enter into the kingdom of heaven. There will be no exceptions in the case, but every one will be judged by the standard here set before us. And it comes in with peculiar force in the connection in which it is placed. The Saviour first set before us the importance of keeping the commandments of God, and he had been speaking in the fore part of the chapter of the traits of character which men must possess to be entitled to the blessings of their heavenly Father. And then lest we should form a conclusion that if we are only upright in our general life that is sufficient, he takes up the law of God and solemnly enjoins obedience to that. He then gives us to understand that the keeping of the commandments will amount to something; for he says that whosoever shall do and teach them shall be called great in the kingdom of heaven. But unless our righteousness shall exceed the righteousness of the scribes and Pharisees, unless we go beyond them, however careful they might have been, and possess a righteousness that surpasses theirs, we can in no case enter into the kingdom of heaven. May we never forget that it is incumbent upon us to exhibit to the world in our lives what the religion of Jesus is, and exemplify the high standard he has set before us. MAN WITHOUT EXCUSE.
By J. CLARKE
WHETHER we consider the forbearance of God, or his persevering efforts in behalf of rebellious man, or whether we consider the folly and ingratitude of man, or all of these, in their connection with the grand and surprising scheme of man's redemption, through Jesus the Mediator, the Prophet, the Son of God, the High Priest, the King, the humble laborer in Judea, the teacher, the God-like preacher, whose words were like no man's words, falling like thunderbolts into the universal heart of man in every age, scattering doubt and darkness whenever received, and lighting up the moral world with the rays of light extended all the way from Jehovah's burning throne—in whatever way we view the subject we are struck with surprise at the pains God and Christ have taken to leave man without excuse. It seems as though our good and kind Father had anticipated from the first that some caviling sufferer, while undergoing the pangs of the second death, might say to the executive of justice, O, if thou hadst only tried this or that scheme of salvation, then had all thy rebellious children returned to their allegiance to thee. Thou, O King, hast been arbitrary in thy plans, and hast not given us, thy poor victims, such fair opportunities of repentance as thou mightest have done. Then can justice cry out in ten thousand thundering voices, echoing in every conscience of men and demons, and responded to by every glorious angel and saint, O, ye myriads of suffering rebels, what device could the ingenuity and skill of wisdom itself devise to draw man from the paths of the destroyer, which has not been thoroughly tested, and proved, and tried? Have not men had both liberty and law? Did not Noah plead for one hundred and twenty years, with a free-and-easy people, and did not vengeance come in the overwhelming flood, to a well-warned, free-thinking world? Were there any chains forged to drive men to duty? Could the most lax disciplinarian ask for more than one hundred and twenty years? or could the strictest require a more complete destruction than the flood? Before Noah, could the antediluvians ask for more effective preachers than both Seth and Enoch? Yet did they hearken? Were not men free to act under such preaching as the world exhibited to the sons of Noah? and did they remember the warning of Noah? and did not the bow in the cloud rather harden than soften those miracle-saved survivors of the deluge? Go, ye caviling skeptics, back to the tower of Babel.173 See those maniacal sinners erecting a tower to insult Him who saved their ancestors in the ark from the overwhelming torrents of Jehovah's wrath. Ask yourselves, Why did he not cut them off in a moment? Again: Consider, O ye who would be more forbearing than Jehovah has been. Go into the brick-kilns of Egypt, and see the oppression and groans of those whose ancestor was Egypt's saviour. See how quickly they forgot Joseph their deliverer, and set his children to work without material, and murdered his darling infants, lest their iniquity should find them out. Would ye have borne this from your enemy? Or follow the chosen people, his elect nation, fed by angels, led by fire, defended by miracles, warned by prophets, taught by wise, far-seeing seers, restrained by laws, petted by noble Davids and wise Solomons, wept over by Jeremiahs, and prayed for by Daniels, honored by the advent of Bethlehem's Star; see that favored people, stoning their prophets and apostles, crucifying their only and last hope; and say, O, ye poor cavillers, would ye have borne with such ingratitude? Or follow his flock into the next dispensation, as they ignore his institutions, and forget his ordinances one by one, and finally turn their hands against him too, until fifty or one hundred millions fall beneath the sword of his apostate followers; and say, O ye who would be more merciful than Jehovah, will ye not own his forbearance is beyond all computation? Or go back to the proclamation of the close of the 2300 days, and witness the contempt of church and state, and that merciful message made a by-word, a thing of contempt and derision, the second and third made an offence against law and order, and say, O ye who now writhe in anguish, has not omnipotence done wondrous well, to hold back his wrath so long? Say that he has been patient, as no man or angel could have been. Witness man's ingratitude, always venting his spite upon some lovely Abel or holy Enoch. See an Absalom intriguing against a noble and loving father. See a Sodom insulting the holy angels sent to Lot. Note how the noblest, and purest, and wisest, and most loving and benevolent of all ages, have fallen victims to the wrath of the multitude, both among Pagan, and Christian, and Jewish people, and acknowledge, O ye now lost and suffering myriads, that God has been wondrous kind, and patient; and now justice comes, because she could no longer slumber, and God be just. Then shall not the burning, anguished, lost multitude, with Satan the arch-deceiver at their head, cry out in one long-continued wail, which shall ring through the universe ere they pass into eternal oblivion, Amen! Amen! Amen! we are without excuse. God is good, God is just. Let his saints and angels praise him forever. LETTER FROM BRO. ANDREWS.
By John Nevins Andrews
DEAR BRO. SMITH: I learn from home that my father has been very sick, and that he is still very feeble. As my brother's health is not such that it can be depended upon, I greatly fear that I shall be obliged to remain hereafter at home, or in its immediate vicinity. It is my sincere desire to do all that I can in the cause of God. I have made the best arrangements that I knew how to make, in order to be absent from the time I left in January till the coming fall. But I must be governed by the providence of God, however it may conflict with my purposes. It has been my earnest desire that the tent in N. Y. should go out the coming season, and that it should prove a special blessing to the cause in that State. Yet from personal observation I am constrained to say that the prospect of success is not so cheering in that State as could be wished. Quite a number of those who are best able to aid in the enterprise seem to feel no interest in it. I hope that those who do feel an interest in this effort will manifest it in season to prevent its failure. I say not this from any selfish motive, as it looks to me very uncertain whether I can labor in connection with it or not. As to the REVIEW Office it seems to me that we can hit upon a plan that will answer the desired purpose, and yet not be open to any reasonable objection. Probably the laws of Michigan are similar to those of this State. Here a number of persons, with the aid of a justice of the peace, can be empowered to hold property in trust for any specified purpose. Something of this kind can be done in Michigan, no doubt, and I cannot see that it would be an act of apostasy, or that it would be "making to ourselves a name." Brethren, pray that God may guide in this matter. Without doubt he will hear prayer if we desire with all our hearts that he should guide us. Worcester, Mass., April 6th, 1860. MATERIALISM.
By B. F. Robbins
THERE is scarcely a subject in the range of Bible investigation more unpopular, and which excites more opposition in the professed Christian world, than the subject at the head of this article. It is called infidelity and atheism, while its believers are looked upon with suspicion and contempt. A minister of my acquaintance who a few months ago was favorable and publicly committed himself to the Scripture view of death and consequent unconsciousness, retracted upon the ground that such doctrines avowed most of course lead to materialism. This we of course admit, and the other conclusion which he also avowed we admit, that materialism is opposed and subversive of the faith of the professed Christian world, because that faith is based upon immateriality or nothing. But what is the popular faith on this subject? I would answer in the language of Dr. Chalmers. "The common idea of paradise is that of a lofty aerial region, where the inmates float in ether, or are mysteriously suspended upon nothing, where all the warm and sensible accompaniments which give such an expression of strength and life and coloring to our present world are attenuated into a sort of spiritual element that is meager and imperceptible and utterly uninviting to the eye of mortals here, where every vestige of materialism is done away, and nothing left but certain unearthly scenes that have no power of allurement, and certain unearthly ecstasies with which it is impossible to sympathise. "The holders of this imagination forget all the while that really there is no essential connection between materialism and sin; that the world which we now inhabit had all the amplitude and solidity of its present materialism before sin entered into it; that God so far on that account from looking slightly upon it after it had received the last touch of his creating hand, reviewed the earth and all the green herbage, with the living creatures and the man whom he had raised in dominion over them, and he saw every thing that he had made, and behold it was all very good. "They forget all the while that on the birth of materialism, when it stood out in the freshness of those glories which the great Architect of nature had impressed upon it, that then the 'morning stars sang together, and all the sons of God shouted for joy.' "They forget the appeals that are made everywhere in the Bible to this material workmanship, and how from the face of these visible heavens, and the garniture of this earth upon which we tread, the greatness and goodness of God are reflected on the view of his worshipers. "No, the object of the administration we are under, is to extirpate sin, but not to sweep away materialism; the fires of the last day may melt its solid elements until they are utterly dissolved, but out of the ruins of this second chaos another earth will arise a new materialism in beauty and magnificence a 'new heavens and new earth wherein dwelleth righteousness.' But a Bible view of this subject makes it plain and clear; for a Bible faith is founded upon glorious realities, and not upon material shadows. Heb. xi, 1: "Now faith is the substance of things hoped for, the evidence of things not seen." Here true faith is fixed upon things, upon things substantial; and hope looks for a substance, and not immateriality. This is evident when we consider the object of faith and hope as mentioned by Paul in this chapter; for by faith Enoch and Noah and Abraham with Isaac and Jacob the heirs with him of the same promise, 'looked for a city which hath foundations, whose builder and maker is God,' the same city which Isaiah prophesied of in the lxvth chapter, and that John saw and described in its literal, material glories, as coming down from God out of heaven. Paul says also in Heb. xi, 14-16, "For they that say such things (that they are pilgrims and strangers) declare plainly that they seek a country. And truly if they had been mindful of that country from whence they came out they might have had opportunity to return. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city." Here the faith of the ancient worthies, the model faith for all believers, fixed itself upon realities; and hope looked for a country and a city, implying materialism. But another evidence that materialism enters into the faith and hope of the true believer, is the promise of 'new heavens and new earth wherein dwelleth righteousness.' The promise is in Isaiah lxv, 19, &c., "For behold I create new heavens and a new earth," &c. The new earth in this promise is the country looked for by Paul's worthies, and is material; because in verse 21 it says, "And they shall build houses and inhabit them, they shall plant vineyards and eat the fruit of them," &c. I know that the popular faith objects to this prophecy as descriptive of the world to come; but the application of the promise by the apostle settles the question to my mind, and I leave the controversy between them and the apostle. He says, after affirming the dissolution of the heavens and the earth which are now, "Nevertheless we according to his promise look for new heavens and a new earth wherein dwelleth righteousness." 2 Peter iii, 13. John says, "I saw a new heavens and a new earth," &c. "And I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and he will dwell with them," &c. Rev. xxi, 1-5. "And there shall be no more curse, but the throne of God and the Lamb shall be in it." Rev. xxii, 3. Here materialism is honored and glorified to become the dwelling place of the glorious God, and the seat of his regal authority and power. Again; materialism is an essential element in the faith and hope of the true believer in regard to the resurrection from the dead. Says Chalmers, "The resurrection will purify our materialism from the taint of corruption inherited from the first Adam, and which is now spread abroad over the whole human family. The old fabric must be taken down and reared anew, and that not of other materials, but of its own materials only delivered of all impurity. It is thus that what is 'sown in weakness is raised in power.' 'It is sown in corruption (or of corruptible material), it is raised in incorruption (or incorruptible material).' Mark, it is the same; 'It is sown in dishonor, it is raised in glory.' 'For this corruptible (what! this materiality?) must put on incorruption, and this mortal must put on immortality. Then will be brought to pass the saying which is written, Death is swallowed up in victory.'" Here then the evidence is conclusive. This corruptible materiality is to be incorruptible or immortal, and the children born in the resurrection are to possess form, tangibility and identity. But there is a crowning glory to materialism overlooked by our opponents, and denied by many of them; Jesus Christ is in possession of materiality; for "he took not on him the nature of angels, but he took on him the seed of Abraham." He was in the world in the palpable form and structure of a man, and took with him that same form to the place which he now occupies at the right hand of the Father. That very human form marked by the nails upon the cross, and wherewith he ate and drank with his disciples, now wields the whole power both in heaven and earth, and before the glorified humanity or materiality of Jesus every knee must bow, and every tongue confess to the glory of God the Father. Yes, and that humanity, that embodied and substantial humanity, will be the center of universal praise and adoration from all creatures, for ever and ever. Amen. Now we ask, Does this look like the abolition of materialism after the present system of it is destroyed? Does it not rather prove that in the world to come it will be preferred to celestial honors, and prolonged in immortality to all eternity? Now to me, the charges against us by our opponents so tenaciously urged and repeated, of infidelity and atheism, come from them with an ill grace, to say the least; for certainly the light from the word of God repels these imputations from us, while they recoil upon them. Honestly do I believe that the doctrine of immateriality as taught by them, and which has become so popular in the professed Christian world, to be subversive of the whole Christian faith as taught in the word of God; because their views are not even professedly based upon a literal interpretation of that word, but upon a mystical or spiritual interpretation, and thus their views become a mere conjecture, things of mere fancy and imagination without any foundation for faith, or sure ground for hope. Cheerfully then will we patiently submit to the imputations and scorn of our opponents. They now have the power, and their influence may affix the brand of infidelity in the estimation of the unthinking multitude upon us; but our faith is the same as that of the ancient worthies which was approved and honored by the Spirit of inspiration, and will finally be found unto praise and honor and glory at the appearing of Jesus Christ. Amen. EXAMINE YOURSELVES
By A. J. Richmond
This language of the apostle is addressed to every individual who professes to be in Christ. Examine yourselves. Important words. How full of meaning in these days of apostasy and peril. How important that we know what manner of persons we are of, that we be not deceived, and be led to believe that our condition is better than it really is. Let us remember that we are living in the time when, if it were possible, the very elect shall be deceived; that we are called upon to be zealous and repent, and to overcome, that we may sit with Christ in his throne. Then surely we have something to repent of and to overcome. Says the true Witness, "I know thy works." Are you hasty, passionate, or impatient? Examine yourselves,174 prove your own selves. Here is the patience of the saints. If you have not the Spirit of Christ you are none of his. The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Blessed fruit, well worth an examination of ourselves. Who that has ever tasted it does not wish to bear much of it. If we ever bear this fruit we must crucify the flesh with the affections and lusts. Think not that the old man will be put to death without resistance. Every device of Satan will be tried upon us to keep us from overcoming. But let us examine and prove our own selves. We have an unerring rule or standard to examine ourselves by, and to prove ourselves with. The commandments of God and the faith of Jesus, or, the law and the gospel. How solemn the reflection that our lives are soon to be compared with these great and important truths, and a final and lasting decision rendered. How important that we know whether we are in the faith, and that we cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. A word to those who are expecting salvation through Christ, and yet are gratifying their appetite for tobacco. Have you examined yourselves by the light of the gospel? What think you of the apostle's words in Romans? "Put ye on the Lord Jesus Christ and make not provision for the flesh to fulfill the lusts thereof." Do you ever think of this scripture when you are paying out your money for tobacco. Are you not making provision to fulfill the lusts of the flesh? Have you done all that is required of you in sustaining the truth, and warning the world around you of the destruction that is coming upon them? Be not deceived. God is not mocked. Whatsoever a man soweth, that shall he also reap. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey. And of whom a man is overcome, of the same is he brought into bondage. Have you tried to leave it off, and finally concluded that it is right for you to use it? Jesus says, Him that overcometh will I grant to sit with me. Do not be afraid to look at these things now while mercy lingers, knowing that all things are naked and open unto the eyes of him with whom we have to do. Soon he that is holy will be holy still, and he that is filthy will be filthy still. Behold, I come quickly, and my reward is with me to give every man according as his work shall be. The Lord help us to examine ourselves whether we be in the faith, and to prove ourselves that we may be ready for his coming, which is near, even at the doors.
A. J. RICHMOND. The three Fighting Deacons of Geauga.
By M. E. Cornell
We made the statement in Fairview that those churches called Evangelical were not agreed, and Eld. Adams said I knew it was false. Many of the citizens of Fairview still believe my statement to be correct. In consideration of this, one of the business men of the place furnished me the following, which he clipped from the Dubuque Daily Herald. In a small neighborhood in Geauga Country live three deacons. The first is a Methodist, the second a Presbyterian, and the third a Baptist. All live quite a distance from their meeting houses, and as the traveling is excessively bad at this time of year, they concluded to hold meetings in the little school-house in the neighborhood. The question then arose which denomination should hold the first meeting. The Methodist claimed the privilege of opening the exercises. The Presbyterian demanded it. The Baptist insisted upon it. Here was "a fix." They wrangled over the matter until the dander of each deacon arose to a fever heat, and each vowed he would hold a meeting at the red school house the very next evening, which happened to be on Friday last. And on that evening at early candlelight the school house was crowded with Methodists, Presbyterians, Baptists, and several world's people. The Presbyterian commenced reading a catechism. The Baptist at the same time arose and commenced reading a tract on immersion. The Methodist at the same time struck up an old fashioned hymn, shouting it forth at the top of his lungs. The effect was ludicrous. It apparently struck the mixed congregation so, for, they all began to laugh. The Baptist was wheezy. He sunk exhausted into his seat, while the other two continued. All at once the ludicrousness of the scene struck the Baptist, and he indulged in a protracted laugh. This displeased the Presbyterian, and forgetting himself, he dealt the Baptist a stunning blow under the right ear. The Methodist threw his hymn book down and rushed to the Baptist's rescue. He arrived just in time to receive the Presbyterian's fist between his eyes. The Baptist and Methodist together attacked the Presbyterian, but he was too much for them. The scene that ensued beggars description. Chairs were overturned. Window glass was broken. Women shrieked. Men yelled. We have no wish to make fun of an affair which has caused profound regret among the religious people of Geauga. We merely relate the facts. The matter is in litigation.—Cleveland [Ohio] Plaindealer. AN ITEM OF EXPERIENCE.
By H. F. Baker
READING an article in Review No. 19, upon tobacco, I learned what grieved me much; that there are those who profess faith in the third angel's message and the near approach of the Saviour, who yet will allow themselves to indulge the carnal mind in the use of that noxious weed. I can sympathize with all who feel the fierce grip of the ugly habit; for I was once inordinately addicted to its use; but thank the Lord for his grace, I broke from it. A short time before the tent came here, on my way home from a visit in the country a few miles, my tobacco box gave out. I knew it would not last me home, and so felt almost a double desire for the use of it. It will not require much stretch of imagination for tobacco-users to realize this state of mind. Well, thought I, it must be a miserable appetite and scarcely worth having that can never be satisfied; so I concluded I had served tobacco long enough, and would assert my manhood and claim my freedom. A man certainly may be excused who submits to slavery from oppressive force. He can still be a man; but willing slavery is most abject, and really to be despised. I verily believe, had I listened to the brethren in the tent with my mind befogged with tobacco smoke, or called to eject every few minutes an accumulating mouthfull of saliva, too offensive to swallow, I should never have accepted the beautiful light of the truth, or made an effort to gain the kingdom. Nor am I alone in this; for I know others who I am satisfied are prevented from seeing the truth, or if seeing, prevented from living it out, in a great measure, by a habit they have not moral courage to overcome. They of course will not admit this; finding abundant excuses in other directions; but can they not see that it may exert a powerful influence in inducing them to hunt for excuses, that that heart which is deceitful above all things and desperately wicked misleads them? It becomes us to know ourselves. I would not stop here; but having pointed out a wrong, it is but just to point out a remedy. This must have for a foundation a firm determination to yield no longer to the habit. The most powerful help I found to be an absolute determination not to let the mind dwell upon it in any shape; banish all thought of it; resolutely think of something else; silently pray to God for assistance; do something which will divert the mind, and soon, much sooner than I ever had an idea it could be done, the habit will be broken up. Then you can rejoice in liberty; in that liberty wherewith Christ has made you free. Sin is bondage; righteousness is liberty. If we would be sons of God we must be sons of liberty. Having on the whole armor of God (part of which is the breastplate of righteousness), let us run with patience the race that is set before us. Brethren and sisters, let us remember those who are afflicted with this habit at the throne of mercy, praying that their eyes may be anointed that they may see the consistency of true liberty, and not yield their members as instruments of unrighteousness, but consecrate their all to God and the furtherance of his glory. DAVID AND SAUL.
By J. CLARKE
"SURELY I have behaved and quieted myself, as a child that is weaned of his mother." David. It was this willingness to serve God in the humblest station, that pleased God and won the love of men. David was no place-seeker. No ambition to rule or to sway his fellow men, agitated his mind. He was fully resigned to the will of God, and had God appointed him to live and die an obscure shepherd, David would have been just as well satisfied, just as contented, just as sweet tempered: this humble-mindedness just fitted him to be a recipient of the good Spirit, and to be guided by the same. Notice his slow progress to the throne of Israel, step by step, all the time seeking for the Spirit's guidance. O Lord, guide me, was his continual petition; and when adverse circumstances seemed to betoken his downfall, he was ready to fall into the hands of God. No disputatious arguments mar his sweet songs. No exalted ideas of self sour his feelings, or pervert his judgment. O for more Davids, who shall emulate his virtues, while they avoid his blemishes. How different the character of David from that of Saul, who was always ready with his self-willed ways and dogmatical arguments to exalt self, let who would fall. Now if there is a dear brother who is rebellious and self-willed, let him notice the contrast between David and Saul. Bro. J. Eggleston writes from Appleton, Wis.: "We commenced reading the Review last November, and from that time to this we have been searching for the truth, and we do believe that by the help of this and what books we could procure, we have found it. By comparing them with the Bible we are led to believe175 they contain true doctrine, and by the help of God we will try to live it out. I think there are many who would believe the truth if they could hear it. The harvest is great, and laborers in this place none. We hope that God will put it in the heart of some one to come soon." EVIL SPEAKING.
By P. E. Ferrin
BRO. SMITH: Although a great deal has been said on the subject of "evil speaking," it still seems to be a trap, so perfectly adapted to our nature, that we are apt to run into it before we are aware. This being the case, how earnestly ought we to heed the word of the Lord which says, "Speak evil of no man." Titus iii, 2. There are many other testimonies in the word of the Lord to which I might refer, but as I only wish to say a few words, I will pass them and call attention to one found in James iv, 11. "Speak not evil one of another, brethren." It seems to me that we are too apt to forget this testimony; and ere we are aware we have gone contrary to its teaching. We are exhorted in the word to confess our faults one to another. Let us suppose now that Bro. A. has committed some act that is wrong, repents of that act, and wishes to confess it before the church; but on thinking the matter over he says to himself, Now if I confess this fault, here is Bro. B. C. and D., ready to circulate it among the brethren far and near, and the farther it goes the larger it looks, and all my brethren and sisters will look upon me with jealousy and suspicion. I will keep it to myself. Brethren, let us not indulge in this evil speaking, but live nearer to the Lord, have confidence in each other, confess our faults one to another, and pray one for another, keep the commandments of God and the faith of Jesus, that we may be prepared to stand in the battle in the day of the Lord, and finally on mount Zion with the redeemed. P. E. FERRIN.
Crane's Grove, Ills. Bro. Smith: The paragraph in Review No. 18, concerning the Delaware lotteries brought to my mind some lines that I saw in a newspaper thirty years ago, which ran thus: "Of all who seek by bribes to lure,
They most deserve the rod
Who wring a fortune from the poor,
Then give a part to God.
Should not the wretches most abhorred
Be hung as high as Haman,
Who offer bribes unto the Lord,
That he may wink at mammon."
J. H. E. Correspondence from Lynxville and Mendon
Bro. J. Bostwick writes from Lynxville, Wis.: "I have been laboring among the people here, and while discoursing on these blessed truths have had large and attentive congregations, and good liberty. I hope and pray that Bro. Ingraham may be moved to come this way soon, as there are some who wish to be baptized. We have been in hopes of seeing Bro. Andrews; but providence has seemed to order otherwise. "My residence is Lynxville, on the Mississippi, 18 miles north of Prairie du Chein. Our little church number about 14, with prospects of an increase. There appears to be a spirit of sacrifice and devotion among the brethren. Four of our number, formerly tobacconizers, have been enabled to abandon the sinful habit. May the Lord help us to get right in his sight, that we may stand with the remnant whom the Lord of hosts shall call." Sister M. Bovee writes from Mendon, Mich.: "Dear brethren and sisters: I am united with you in keeping the commandments of God and the faith of Jesus. To those who patiently continue in well-doing, there is great reward. I have been trying for many years to live a Christian, and hope I shall be faithful to the end. The promise is great to those that overcome. I love to hear that the Saviour is so near. I hope we may be prepared to meet him in peace. It is nearly six months since we commenced keeping the seventh-day Sabbath. We were at the tent-meetings in Parkville, held by Brn. Loughborough and Andrews. We heard them discourse on the Sabbath, and we searched for ourselves the word of God, and were willing to turn from doing our own pleasure on God's most holy day. My prayer is that we may keep the Sabbath, and every day, aright. Friends may think we are wrong, but if we are faithful to the truth, we shall secure eternal life." MY TRUST IS STAYED ON THEE.
By A. L. Wilkinson
The yoke of Christ I'll gladly take,
And all the creeds of men forsake;
I'll triumph too, and joyful be,
For all my trust is stayed on thee. Thou art my rock, my strength, my shield,
I'll never to the tempter yield;
When danger's near, to God I'll flee,
For all my trust is stayed on thee. Thy righteous will, O, Lord, be done;
To live to see the coming One,
Or lay me down, from danger free.
'Twill all be right: I'll trust in thee. When trouble comes on every hand,
And plagues are falling on the land,
The bursting storm I'll only see;
For all my trust is stayed on thee. When parting heavens away shall roll,
Then come together as a scroll,
My heart immovable shall be,
For all my trust is stayed on thee. The ransomed of the Lord shall come,
And joy to see their heavenly home.
They soon shall rest in jubilee
Whose trust, O Lord, is stayed on thee. A. L. Wilkinson.
Owasso, Mich. "Then they that feared the Lord, spake often one to another." BRO. SMITH: It is now a little more than five months since I decided to give heed to the voice of the third angel, and identify myself with the little company who are endeavoring to keep the commandments of God and the faith of Jesus. As is common to those who step upon the platform of present truth, I have had some things to contend with, but I could not long hesitate to give up my future prospects of usefulness, which I could plainly discern were not in God's order, and lend my influence in proclaiming the last message of mercy to mankind; neither could I be long deciding which it was better to choose, the friendship of the world which is enmity with God [James iv, 4], or the approbation of my heavenly Father. But the way seems more and more narrow, and I much fear sometimes that I shall be of the number that shall neglect to give seasonable heed to the counsel of the true Witness, and consequently be spued out; still the truth looks more precious, and I feel to bless God that I was not left to reject the counsel of God against myself; but was led to give ear to the angel's warning voice, and refuse to receive the mark of the beast. Have been spending a few days, quite recently, with Bro. H. W. Lawrence in visiting the brethren in this and St. Lawrence Cos., and while I have witnessed the amount of trial and affliction pressing upon God's people, and the straits into which many were thrown—some even, in individual cases, giving up the Sabbath, and falling in with the more pleasing (because less crossing) views of the Age-to-come, and no-Sabbath advocates; it has seemed as if the shaking time was just upon us, and the burden of my prayer has been, Lord, help thy people. But many are enabled to rejoice even in affliction, and are encouraged to lift up their heads, feeling doubly assured that their redemption draweth nigh. We enjoyed many precious seasons with God's people, and felt that our spiritual strength was renewed. Never have felt so much the importance of watching unto prayer, and that everything I do be done to the glory of God and the advancement of his cause. In hope that I may finally overcome and be of the number that shall have right to the tree of life, I am, Your humble and unworthy brother in Christ.