Earlier text: Knowing the TimeWhat Is the Prospect?
By R. F. Cottrell
The last message of probation is here, and it must soon close. How will it be with us as individuals when mercy shall cease to plead, and sweet pardon no longer be extended? It is well to ask ourselves the solemn question now: “Who shall be able to stand?” before “the great day of his wrath is come.” Now, while it is called today, now, while pardon may be found, while our state may be changed, sins may be put away and evil propensities overcome, now is the time to be benefited by the solemn inquiry. Warning upon warning has been given; prophets of ancient time have spoken; Jesus and his apostles have advertised us of the perils of the present days, and the Spirit of God has echoed and reiterated these things to us of this last generation, in the most thrilling manner. Have we heard? Have we heeded the solemn admonitions? Are we advancing in the work of preparation for the “hour of temptation,” which is to try them that dwell upon the earth? Are we making progress, or do we find ourselves turning back, with our faces toward Egypt? Are we losing ground which once we thought we had gained? If this is our case, what reason have we to hope that we shall finally stand with the overcomers? Onward from victory to victory should be our course. Hold the ground already taken, while we still advance in the conquest of the strong holds of the enemy. When an advance step is taken, never recede from it. They shall be victors who hear and heed the voice of our great Captain, not fearfully hesitating, but courageously trusting in his promise. The reforms introduced among us as a people are from Heaven, and not of men. They ARE reforms in other words. We cannot do as well without them as with them. They are for helps to the final victory. We need them. If they were not needed, they would not have been recommended. We need them. If we trifle with them, we trifle with the precious gifts of God, given for our salvation. Who will presume to make light of the dealings of God with us? “Be ye not mockers, lest your bands be made strong; for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth.” Isaiah 29 : 22. This terrible consumption is right before us. The Lord is about to “rise up as in mount Perazim,” and to “be wroth as in the valley of Gibeon,” and “do his work, his strange work; and bring to pass his act, his strange act.” We are warned; shall we escape? The Lord is sifting his people. Shall we be found wheat, or tares and chaff? This is the great question; the question which each of us must settle as individuals, and settle for eternity. Brethren, let us advance. Let us hold fast, lest we lose the crown. Let us give fresh battle to every sin, to every ungodly passion and propensity. Let the old man be crucified with his deeds. Have confidence, yes, confidence in the present work of the Lord; for it is by faith that the victory is won. Arouse! Get on the whole armor of God. Perils surround us; the enemy is near, and the last great struggle is at hand. Forward, not backward, is the word. Courageous and persevering faith shall win the crown of glory. Let us advance. Wherein Do We Rob God?
By S. N. Haskell
The object in life is to prepare for the kingdom promised. Therefore to learn and obey the requirements of Heaven is of the utmost importance. “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you,” are the words of the Saviour. The promises we make to God are sacred, and should be regarded as such by us. Promises, oftentimes, made to our fellow-men are regarded as of more importance than the promises or good resolutions formed in the service of God. When this is the case, it is no marvel that individuals complain of doubts and darkness; for the course pursued is well calculated to destroy confidence in God and ourselves. And to expect the blessing of God when this is the case, is to hope in vain. It is right that we should vow to God. “Vow, and pay unto the Lord your God; let all that be around about him bring presents unto him that ought to be feared.” Ps. 76:11. After we have vowed, then it becomes sin to question the propriety of it. “It is a snare to the man who devoureth that which is holy, and after vows to make inquiry.” Prov. 20:25. Prompt, cheerful obedience, is what will meet the mind of the Spirit of God; for “God loveth a cheerful giver.” Moses gives the following testimony on the subject of vows: “When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee; and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep and perform; even a free-will offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth.” Deut. 23:21–23. When a vow or promise is made to God, it is recorded by an angel, and thus becomes very sacred; and it is the height of folly not to consider it a grievous sin to lightly regard it. “When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands.” Eccl. 5:4–6. The error of lightly considering the promises made to the Lord, became common among the Jews; therefore the curse of God, instead of a blessing, rested upon them. God has a claim upon a certain portion of all of man’s increase, and has intrusted it to man, that his heart might be tested in the disposal of that committed to him. See 1 Chron. 29:9, 13–17. It was a lack of faithfulness in giving back to God his just claims with a cheerful heart, that led the prophet to exclaim, “Ye have robbed me.” “Ye are cursed with a curse; for ye have robbed me, even this whole nation.” Yet the inquiry comes up, “Wherein have we robbed thee?” The Lord replies, “In tithes and offerings.” Then the Lord invites all to prove him, by bringing their tithes and offerings into the storehouse. What an idea is contained here. 1. The people of God have robbed him, by withholding a tithe of their increase, and offerings besides. And, 2. In consequence of it, the curse of God was resting upon them. Then he calls upon them to prove him, by bringing all their tithes into the storehouse, and see if he will not pour them out a blessing, until there is not room enough to receive it. I know of no better advice that can be given to the people of God upon this point, than to try the strength of this promise, “Let your past pledges and vows be at once paid, if it is at a sacrifice. Do not try to cheat the Lord by placing your Systematic Benevolence figures less than you should. Make the fulfillment of your promises to God as important as a bank note. Let God’s claim be the first on the file. Then we shall begin to realize that religion means something. There were sin offerings, trespass offerings, thank offerings, besides a tithe of their increase, and it is folly to suppose that while sin exists, and we need the pardoning mercy of God, and are constantly receiving from his bountiful hand the blessings of life, health, and happiness, to a greater or less extent, that we should not show an appreciation of these blessings by freely donating to the cause of our divine Lord, of our substance, that which belongs to him, when the cause itself is made dependent on donations for its sustenance. “The liberal soul shall be made fat.”
S. N. HASKELL. The Dress Reform.
By J. H. W.
I do not know but I shall have to ask a truce of the sisters, as I have not time to give proper attention to all the letters I receive on the subject. A few I must notice. 1. By questions and letter I find that the opinion is prevailing to some extent, that the Committee of the Dress Reform Convention advised that all wear the same color, as do the Quaker women. I do not so understand it. I supposed that the uniformity of color as recommended by them, referred to the dress and pants worn by any individual. The Committee can, however, best settle that point. A word in the REVIEW would help some. 2. The question is asked, “If this dress is to distinguish the sisters from the world, and answers to the ‘ribband of blue,’ required to be worn by the Israelites, why are not the brethren required to wear the ‘ribband of blue,’ or something to distinguish them from the world?” As this question is based on a remark in the report of the Committee, it is proper to refer it to them for an answer. 3. A careful examination of the report of the Committee will show that there was none of the “iron bedstead” principle in it. Its design was (1.) to mark out a path of duty for those whose consciences inclined them to walk in it, and whose circumstances and surroundings rendered it possible to do so. And (2.) to open a way whereby they could obtain the articles necessary to carry out this purpose. Now, inasmuch as prejudice has to be conquered, and pride to be subdued, and some are willing to meet this prejudice in all its strength, it seems to me to be very unwise for those who do not dare to meet it, to throw doubts and discouragements in the way of others who are willing to brave it now. Some of my correspondents occupy just this position, and they are only adding to the weight of the cross which they will have to bear if ever they adopt the reform. If they are conscientious, and think that their circumstances do not justify their adoption of it at present, a word of sympathy and encouragement would do their cross-bearing sisters much more good than objections and complaints. 4. That sister who thinks I am “fanatical on the subject,” I would request to examine what has been written upon it by those who are abler and better informed than myself, especially sister White, and see if I have not kept within the lines of discretion, and “speak the words of truth and soberness.” If sister White has presented a correct view of the matter (and who can gainsay it?), then there is a lamentable apathy in regard to duty on the part of some. Aside from the misapprehension (as I consider it) in regard to color, none of my correspondents have met the points in my answer to the “puzzled woman,” nor attempted to answer the questions therein proposed. The sister who thought I was fanatical, treated the matter in a light and ironical style, hardly in keeping with the importance of the subject. Have we the “Present Truth?” If so, let us treat it as such.
J. H. W. Satisfied without Evidence.
By A. S. Hutchins
Not long since, while in conversation with a young preacher, I asked, Have you ever examined our position on the Sabbath question? “Oh, yes!” was the ready reply, “and I am satisfied with the position I occupy.” Well, then, said I, will you please give us your scriptural evidences for the first-day Sabbath? Here he did not wish to argue the question. Neither do I, was my reply, but if you have examined this question, and are satisfied that you are right, you should have some testimony from the Bible to sustain you. Well, it was different from his education, and it agreed with his conscience to keep the first day. Here he plead for a length of time to collect his Bible evidences, which he has promised me. Not, however, till he had notified me that the New Testament is “full” of proof to the point. Dear reader, can it be that men who profess a call from Heaven to teach perishing souls the way of life, on a subject so important and practical as the law of God, must, when pressed for proof texts, fall back upon education and conscience, without one “thus saith the Lord”? “All scripture is given by inspiration of God, and is profitable for doctrine,” &c. Why not then have it as the basis of our doctrine? Why not let it correct and instruct educational habits, and conscience, where they demand it, and then stand forth with the great principles of righteousness in our hearts, “thoroughly furnished unto all good works?” Oh! how much we need to heed the exhortation, “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.” 1 Pet. 3 : 15, 16. With the love and fear of God constantly in our hearts, our conscience may be “good,” it may be “pure.” Then it serves as a true friend. But let our object be to gratify self, and please men, and conscience will become “weak,” and “seared,” and “evil,” and “defiled,” and be a false guide. To this Paul bore testimony, when he said, “I verily thought with myself, that I ought to do many things contrary to Jesus of Nazareth.” Acts 26 : 9. Oh! for a faith “That bears unmoved the world's dread frown,
Nor heeds its scorns.” Righteousness and Sin
By Jos. Clarke
WHEN God's people walk in darkness they may be left to ensnare each other. Righteousness hath a pure tone, recognized by its possessors. As the assayer detects the presence of alloy in silver or gold, so doth virtue discern the presence of evil. A good deed performed in an unbecoming manner, is generally ascribed to Satan. As a filthy stench repels the passer by from its vicinity, so do gluttony and evil passions, grieve away the Spirit of God. As he who domesticates the fierce and savage lion knoweth not when the terrible creature may become unmanageable. So he who nurtures a sinful propensity may at any time become its victim. No man may know the depth of sin and iniquity and its full reward, until he receives it in the second death. He who presses even a reform improperly, injures himself and the cause he advocates. Sin no matter how common, how cautious, or how respectable, must finally end in disgrace. Righteousness, however despised or persecuted, must result in peace and happiness and honor. Jos. CLARKE. Discussion at Lancaster, N. Y.—No. 3.
By Roswell F. Cottrell
On the question of the immortality of man by nature, the arguments were such as are commonly used. It is not necessary to notice more than two or three points. To explain away the force of the text, “The dead know not anything,” Eld. Burns claimed that it was limited by the context to the affairs of this world. He said that they know nothing of, and take no part in, anything “that is done under the sun.” But when he came to the scene of the transfiguration, he claimed that it was not a supernatural vision, but a reality, and he had the immortal spirit of Moses in actual conversation with Jesus in the presence of his disciples, thus taking a conspicuous part in that which was being done here under the sun—speaking of the death of Jesus that was about to take place at Jerusalem. From the text, “The things which are seen are temporal; but the things which are not seen are eternal,” the Elder constructed this syllogism: “1. The things that are seen, that is, things that are cognizable to the senses, are temporal; but things that are not seen, that is, are not cognizable to the senses, are eternal. 2. But the spirit of man is not cognizable to the senses. 3. Therefore it is eternal or immortal.” We might carry the argument further, and say, “The spirit of the beast” is not cognizable to the senses, and therefore, if it be claimed that the spirit of the beast is material, and the spirit of man is immaterial, we reply, That is a point to be proved; and since one, or both, is not cognizable to the senses, it is a difficult point to prove without a revelation; and if we appeal to the revelation, it is made more difficult still; for that affirms of man and beast, “They have all one breath;” Hebrew, spirit. Eccl. 3: 19. But the whole argument rests upon a perversion of the text. There is no allusion in the text to things immaterial or things not cognizable to the senses. The future inheritance of the Christian is not now seen. The things of the present world are temporal—they continue but for a short time, and then pass away. Not so with the things of the future world. They are enduring as eternity. There is no intimation here or anywhere in the Scriptures, that the future world, or “the building of God” which is to take the place of “our earthly house of this tabernacle,” is immaterial—that when we come to those things they will be invisible and intangible. On the contrary, it is said, “Thine EYES SHALL SEE the King in his beauty; THEY SHALL BEHOLD the land that is very far off.” Isa. 33: 17. But the proof that Eld. Burns put forth with the most triumphant emphasis he seems to find in 1 Pet. 3: 3, 4: “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” Here the Elder displayed himself. An appeal to the Greek, while it would tend to befog the subject and bewilder the hearers by taking their minds away from an idea plainly expressed in the English, would, at the same time, impress them with the profundity of his erudition, and the safety of leaning on so learned a guide. Here he professed to find the thing so greatly desired, namely, the text that affirms the immortality of the spirit of man. Said he, “It reads plainly and positively aphthartos pneumatos, IMMORTAL SPIRIT.” Aged men drew out their pencils and wiped their glasses to note that text which they had sought in vain to find. For my part, I was deeply impressed with the thought that the man was a mere pretender to a knowledge of the Greek, and affirmed that which he knew not, or that knowing better, he was willing to mislead the people. And by taking my Greek Testament and reading it as it is, I was only confirmed in this view. The text contains no allusion to the spirit of man as a component part of his being. That is entirely foreign to the subject. Bro. R. set the subject before the people in its true light, which is this: A meek and quiet disposition of mind is an immortal ornament, one of great value in the sight of God. This ornament will not decay, but, like charity, or love, it will never fail; its possessor will be immortalized. And this incorruptible spirit or disposition of mind is not something that all have by nature, but women professing godliness are exhorted to put it on and wear it as an ornament of the highest value. Can women, of their own will and choice, adorn themselves with an immortal soul? If so, they have it not by nature; and consequently those who do not obey the exhortation (and it is too evident that some do not) are destitute of an immortal spirit. How perfectly silly to appeal to this text to prove that man is immortal by nature! Men of good sense would never resort to such proofs, but for pressing want of better. In his concluding speech, Eld. Burns killed a large portion of his time, amused himself, and disgusted his hearers, in what he called showing up the beauties of our theory. He bored his hearers with a slow and tedious reading of some twenty texts in the Old and New Testaments containing the word spirit, reading in breath and wind in the place of spirit. Some of the young were excited to laughter on the start, but the fun was all over long, long before the Elder had got through with his laborious and thankless task. But Bro. Reynolds had given no definition whatever of the word spirit. He had only read it as it occurs in the sacred text. So that the laugh which the Elder attempted to raise was solely against the Bible itself. On our part, the discussion was carried on with a gravity becoming a minister of the gospel, and corresponding to the sacred subjects of divine revelation, with very little exception. Two or three utterances I would have had different. But I believe that the most candid among the Disciples were displeased and disgusted with the levity, pomposity, personalities, and want of dignity commensurate to sacred subjects, of their champion. I am satisfied that the truth has lost nothing by the discussion, but, on the contrary, there is good reason to hope that good will result from it. A. C. BOURDEAU
By Albert C. Bourdeau
In the last week of February ult., we held several meetings with the church in Bordoville, Vt., for the purpose of arranging Systematic Benevolence, and of assisting the church to carry out the objects of the State Missionary and Tract Society, &c. After making plain and pointed remarks, by way of preaching and otherwise, relative to paying our vows unto the Lord, and to rendering unto God the things that are God's, we considered the cases of all those whose names were in the S. B. account book, one by one. Those who were in arrears on paying their pledges for the past were invited to pay up to Jan. 1, 1872. Persons who had no ready means to meet their indebtedness, were invited to give due bills for the same to the S. B. treasurer, thus to ascertain what was available up to the commencement of the present year. Then, in renewing their pledges, each one was invited to do a thorough work in coming up to the figures on the whole amount of property, and on free-will offerings, as the Lord had prospered them. Brethren, we gain nothing in doing the work of the Lord negligently. May activity, and punctuality, characterize all our doings in this good work. The first Sabbath in March was a good day to the brethren and sisters in B. This church enjoys more of the Spirit of God, and there is more life in the meetings than formerly. In the evening, we enjoyed a good season in attending to the ordinances of the Lord's house. March 9 and 10, I held meetings with the Sabbath-keepers in West Bolton. Bro. and sister Hutchins were present. The work is still onward in that place. They have their regular meetings on the Sabbath, and once in two weeks on Sunday; also their weekly prayer and social meetings, and their Bible-class and Sabbath-school. I spoke to them four times. Two discourses were given on Health, from a Bible standpoint. We have reason to believe that the principles adduced were heartily indorsed by all the lovers of truth present. The next Sabbath and first-day, held special meetings with the church at home. March 23 and 24, pursuant to appointment, Bro. Bean and I held meetings in East Richford. We had just had a heavy fall of snow, and the wind was blowing hard; yet the attendance was good. Held two business meetings, during which we appointed officers for the church, arranged Systematic Benevolence, amounting to $131.40, organized the church relative to the State Tract and Missionary Society, &c. Three were received into the church. One more has commenced to keep the Sabbath, and others are on the point of deciding to keep the truth. Brownington, Vt., March 31, 1872. Report of Labors.
By N. Orcutt
In my last report, Oct. 12, 1871, I spoke of having held meetings in Stratton, Vt., a new field, the last first-day. I spent every first-day but one there, until Dec. 10. Spoke seventeen times, mostly on various points of present truth. A few who came out to hear, chose the traditions of men rather than the commandments of God, while the majority, Gallio like, “cared for none of those things.” Were it not for the assurance that if we are always abounding in the work of the Lord, our labor shall not be in vain in him, the servants of God, under such circumstances, might sink in discouragement. But with this assurance, they may well be steadfast, unmovable, sowing the seed in the morning, withholding not in the evening, remembering that the Lord has said: “Thou knowest not whether shall prosper this or that, or whether both shall be alike good.” The truth must be preached for a witness, to justify or condemn. The tares are ripened for destruction by the same dew, rain, and sunshine, that mature the wheat for the heavenly garner. Nov. 25 and 26, quarterly meeting with the church here. Two members of the Andover church came from Mt. Holly to meet with us. We enjoyed good liberty in our meetings on the Sabbath, and (I quote from my diary) “evening after the Sabbath we enjoyed the blessing of God in large measure while we waited on him in the observance of the ordinances of his house.” On the occasion of the fast, Feb. 10 and 11, we enjoyed an interesting, and we trust a profitable, season. Since Dec. 10, have labored as I have been able with the church here, having, when the weather and state of the roads would permit, besides our Sabbath meetings, two evening meetings per week. The church have manifestly been benefited, encouraged, and stirred to an effort for higher attainments in the divine life. Much prejudice has been removed, some have been led to acknowledge the truth, and we trust they may also be led to obey and be sanctified through it. While we sincerely regret that obstacles have been in the way, manifestly hindering the progress of the work of God in our midst, we are thankful for the degree of the divine favor and blessing we have enjoyed, for the good degree of union that prevails among us, and we will still labor on in hope, and with an earnest endeavor to so declare the whole counsel of God that the blood of our fellow-men may not be required at our hands. Jamaica, Vt., April 1, 1872. Clark Co., Ill.
By C. H. Bliss
Feb. 25, in company with Bro. G. W. Colcord, commenced a course of lectures in Potter's Hall; a good interest to hear was manifested from the first. March 15, went to Clark Center. Bro. R. F. Andrews was present and spoke to us. He held meetings with the brethren of this place over Sabbath and Sunday, and during the week assisted us in our labors at Potter's Hall, which revived the interest very much in that place. The next Sabbath, we returned to Clark Center. Bro. A. spoke in the morning on baptism, after which, five received the ordinance. Bro. Craig kindly opened his house for us, for which may the Lord reward him. The 24th, we returned to the Hall. A vote was taken in the evening, to ascertain the opinion of the people in regard to the Sabbath, when nearly one hundred voted in favor of the seventh day, and but one in favor of the first. Monday, the 25th, Bro. A. left us. We truly felt cheered and encouraged by his visit, and notwithstanding his testimony was straight, yet I think it was generally well received, and the brethren are trying to profit by it. Many of them have been awakened to realize the necessity of putting away their filthy habits, and seeking purity and holiness in order to be prepared for translation. Up to March 30, we had held about thirty meetings with the friends at Potter's Hall and vicinity. Some eight or ten commenced keeping the Sabbath; others we think will soon. Obtained several subscribers for the paper. A great deal of war is manifested against us, on account of our views, by some professing Christians. One man declared he could throw our tracts into the fire and the men with them. Another, an M. E. minister, stated publicly that we were circulating tracts which were rank poison, infidelity. Bro. C. remains to labor with the friends near Potter's Hall, as the way may open. Receiving urgent calls from Martinsville for a course of lectures, I came here March 30th. The people had been warned against us by the ministers of the place; so of course both churches were refused us;143 notwithstanding one had been built with the express understanding that it should be free to all denominations. The friends, however, procured a suitable hall, and last evening I spoke, for the first time, on the general work of the Reformation. About two hundred were out, and good attention was paid to the word spoken. Brethren, when you pray, remember this part of the field. C. H. BLISS. Martinsville, April 2, 1872. I am waiting, ever waiting,
For a brighter, better day,
Just beyond the clouds and shadows
That surround my lonely way;
For a day of light and gladness,
Such as earth has never known,
When in equity and justice
Christ shall reign on David’s throne. All the prophets of past ages
Saw its brightness from afar,
And in words sublime have spoken
Of the peace and glory there;
Now they sleep in those green valleys
Which in weariness they trod,
But they’ll come with songs of triumph
To the holy mount of God. Now the world is full of suffering,
Sounds of woe fall on my ears;
Sights of wretchedness and sorrow
Fill my eyes with pitying tears;
’Tis the earth’s dark night of weeping,
Wrongs and evils triumph now;
I can wait—for just before me
Beams the morning’s roseate glow. Friends I’ve loved are from me parted,
Soon I hope to greet them all;
Some beneath the turf are sleeping,
Waiting the Master’s call;
Some are bearing still life’s burdens,
Struggling on through storm and gloom,
But the same blest hope sustains us
Of the bright, eternal home. I am waiting, hoping, praying,
For Messiah’s glorious reign,
For I know he’ll rule in justice,
Right and truth will triumph then.
Worldly pleasures cannot win me
While I wait for that bright day;
Worldly splendor cannot charm me
While its light beams on my way.
— S. M. H., in World’s Crisis. Iowa and Nebraska.
By R. M. Kilgore
MARCH 14, met with the friends in the Soldier Valley in Harrison Co., Iowa. Gave six discourses, and organized a Sabbath-school and Bible-class. Here we found all the friends standing firmly for the truth and rejoicing in it. Two more have united with them in keeping all the commandments, and others are keeping the Sabbath nominally. During the Methodist protracted meeting held since we left this place, efforts were made to set things in order and bring back those who had been led astray, (1) By chiding them and praying for the “weak-minded;” and (2), By reading a printed sermon which the minister had secured for that purpose, the author taking Aker’s position on the Sabbath. The result was that which we should reasonably expect. Instead of bringing them into the fold again, the breach was made wider, and the “lost sheep” were more firmly established in the position they had taken. Like the fox with the grapes, those around them now cast their names out as evil, styling them the “ignorant” and “unlearned” of the community, and claiming that the Lord can “holify” one day as well as another, and denouncing the idea of a “literary hell.” The protracted meeting closed without a single acquisition, and rounded off with a series of “surprise parties” which were sanctified by opening them with prayer (?). Tuesday, the 19th, met Bro. Bartlett at Bro. Stanley’s. Commenced a course of lectures near Hooper, Nebraska, with a very fair interest. The house being small, all cannot attend. Hold meetings here during the week, and go eighteen miles to meet with the friends near Elder Grove school-house, on the Sabbath. The school-house being closed against us, we were compelled to resort to a private house. With these dear friends we enjoyed good meetings last Sabbath. There are now twenty-five at this place who are keeping the Sabbath. We hope they will prove faithful, dig deep and lay the foundation well, that they may stand amid the trying scenes before them. Hooper, Neb., March 25, 1872. JAMES ERTZENBERGER
By James Ertzenberger
On account of exhaustion I was obliged to suspend lecturing in both places where I was holding meetings, and closed them up, for a time, Feb. 19. Being admonished by the brethren, I retired from the camp to enter it anew. Before I left, I visited several of those who attended the lectures, and could but see the working hand of God. My own heart was refreshed to witness it. Feb. 22, I went to Tramelan, and the 23d we celebrated the Lord's supper. Never have I felt more of the blessing and nearness of God in celebrating the Lord's ordinance, than at that time. And as I learned by other members of the church, they felt the same. All the praise be to God. Spoke the word twice, and left these dear brethren, March 1, for Basell, to visit the dear ones in that direction. Was happily surprised to see them in such a favorable condition as they were, although they had to pass through trials. As there were those who came in to hear the word, I tried to speak three times, and administered the Lord's supper to those of the church. There I learned from a sister that, by her example and the blessing of God, a minister of the National church was brought into the truths we hold, and that he accepted and kept the Sabbath of the Lord. And by the testimony of others I learn that he was a sincere and a true Christian. His accepting the truth caused an investigation of this point among his fellow-laborers. What the result will be, I do not know. May the Lord touch the hearts and open the eyes. But it is sad to say that death took hold of this servant of God. Before he fell asleep, he called this sister to him, spoke a few words of gratitude to her, and then prayed the Lord earnestly for forgiveness because of teaching the people, such a long time, things which were not true. March 12, I returned by way of Tramelan to this place, and arrived safely the 14th, in the evening. I feel better, but still I must be cautious in my labors. At this place, and still more in that near by, I found the work still progressing. And there are many who inquire when I will re-commence lecturing. By the help of God, I will do it next week. Brethren and sisters, pray for me, that I may have strength from on high to labor on in the good cause. It is the Lord's. May his holy name be blessed. Yours, with Christian love, Chaux-de-fonds (Neuchatel), March 19, 1872. Rock of my strength, to Thee my faith is clinging,
Assailed by doubt, beset by care and fear,
Smiling through tears, and in my sorrows singing,
I hear thy welcome words, “Be of good cheer.” What though my foes break out in bitter taunting?
What though their curses crown my humbled head?
Yet while their insults they at me are flaunting,
My Saviour says, “’Tis I, be not afraid.” If God be for me, who can be against me?
Who shall condemn if he my soul approve?
Since Christ in Heaven makes intercession for me,
How can I doubt the fullness of his love? Who shall divide me from that deep affection
Felt by the living Father for his own?
Who shall disturb me under his protection,
Resting in God, and trusting him alone? Not all the angel hosts that have existence,
Not all the powers of darkness and of death,
Not lapse of ages, nor the bounds of distance,
Can pluck me from this resting-place of faith. Not pain or trouble, sorrow or affliction,
Famine or peril, nakedness or sword,
Can rob me of that heavenly benediction—
The love of God in Jesus Christ our Lord. Wherefore, Come Ye out from among them and Be Ye Separate, Saith the Lord.
By David Downer
This language is recorded in 2 Cor. 6:17. What a privilege it is to be separate in spirit, conversation, and interest from the world that knows not God. Where all are alike by nature, grace makes an unspeakable difference. The busy part of mankind are engaged in multiplying evils and miseries, instead of trying to learn in the great school of Christ how to bring real good out of apparent evil. Others are always complaining of the evils they experience from worldly people. And yet they must mix with them to get a livelihood. My advice would be to do business with the world as we do it in the rain. If business calls us abroad, we do not leave it undone for fear of getting a little wet; but when the work is done we soon seek shelter. We do not stand in the rain for pleasure. So necessary calls of duty that lead us into the world will not hurt us if we find the spirit of the world unpleasant, and keep out of it as much as our circumstances will permit. The day in which we live seems likewise to call for something very peculiar in the Lord's people. It is a day of abounding sin, and evidently a day of impending judgment. The world, as it was in the days of Noah and Lot, is secure. If we are not mistaken in the signs of the times there never was a time in the annals of history, in which the spirit of the world governed the masses more than now. In short, things are coming to a crisis, and it seems almost as though the matter was to be put to vote whether the Lord, or Baal, be God. I am thankful it is given to a few to know their present state and future destiny. These build on the immovable Rock of Ages for eternity. These are trees springing from the living root, and bearing the fruit of righteousness unto the glory and praise of God. These only are awake, while the rest of the world are asleep indulging in vain dreams, from which they are soon to awake; but oh! with what consternation! for they will find themselves irrecoverably separated from all their attachments, compelled to appear before God to whom they have lived strangers. Oh! for a thousand tongues to proclaim in the ears of thoughtless mortals the important teachings of our Lord. One thing more is needful. A thousand tongues would be employed in vain, unless the Lord is pleased to send the watchman's warning by the power and agency of his Spirit. Light has come into the world, but men love darkness rather than light. They resist and rebel against it. I believe this separation from the world must take place before we can understand the whole truth. Till a person has experienced this change, he will be at a loss to form a right conception of the things of God. The truths of the gospel cannot be understood by the utmost powers of the natural man, who, with all his wisdom, reason, and talent is still but what the apostle calls the natural man. Oh! for this blessed assurance that we are separated from the world and joined to Christ. Dead, indeed, unto sin, and alive unto God, ever ready to suffer that we may reign with him forever. DAVID DOWNER. The Church as a Candlestick
CHRIST never designed his church to be a bushel for the hiding of the lights, but a candlestick from which each light is to send forth its rays.