Earlier text: Battle Creek Bible Class. July 18, 1868Mrs. Jones is a pattern of economy. She is as charitable, too, as she is saving. She often says, dear creature, that if it was not for the union of these two qualities in her, she would be unable to give as much as she wished, for “with six children, and an extravagant husband,” as she pointedly remarks, “a woman must be very rich, or very thrifty, to have much to spare in benevolence.” It is for this reason that she is so fond of Sewing Societies. Others may give money, but she gives her time. Besides, these reunions afford a healthful relaxation from the onerous cares of a household. Indeed, she finds them so pleasant, and has so many arguments in their favor, that I am often tempted to wonder why Providence instituted the family relation at all. A grand world-wide Sewing Society, in which all the sex might have participated eternally, it appears to me would have been a far wiser arrangement, if my wife and her friends are right. This winter she has been particularly enthusiastic in behalf of her favorite charity. Early in the season, she pronounced, after inspecting the breast-bone of a goose, that the weather would be unusually severe; and she set about, accordingly, arranging for extra meetings of the Sewing Society, so as to make up an unusual supply of clothing to give away. In the ardor of her zeal, after the first snow in December, she joined a second Sewing Society, besides devoting one afternoon a week to begging materials from our richer neighbors. In this way the tender-hearted creature has managed, all winter, to indulge in charity about a third of her time without spending a cent. It is true that my own wardrobe has suffered a little in consequence. Last week, I could not find a pair of stockings in my drawer, which had not a hole in them. My overcoat has long had two of the principal buttons off, so that it is impossible for me to keep warm in it. I lately missed my silver change, all at once, and on investigation, found that my pocket was worn through. But these are trivial matters. Every body must suffer in some shape, or there is no merit in their charity: and so I flatter myself I thus share vicariously in my wife’s benevolence. The other day, on coming home at an earlier hour than usual, I found the servant, who had charge of the children, in quite a fright. Little Harry, a child still in petticoats, was ill, and with the croup. He had been getting rapidly worse, ever since dinner; and the poor woman had no experience of the disease. “Shure,” said she, “I’d have run after the mistress long ago, if I’d known where she was. But she’s gone out, she says, in search of poor little children, that have no warm clothes the day.” I looked at my suffering boy. To my surprise I saw that his little arms were bare, for his apron was a thin summer one, with short sleeves. I turned sternly to his nurse, and accusing her of carelessness, told her I did not wonder Harry had the croup, if she allowed him to go dressed in that way, during such bitter weather. “Holy Mother,” she said, lifting up her hands, “it’s not the fault of meself; for them same are the warmest aprons he has, shure: the blessed child,” she continued, kissing him, “he’s been blue with the cold this two months.” “You don’t mean to say,” I cried, “that he has no better clothing?” “Indade I do,” she answered, vehemently, “and I’ll take my oath to it. Nor the other children ayther, for that matter. The mistress hasn’t the time, yer honor knows, to make aprons for them, seeing that she has a ‘mission,’ as she says, for the destitute entirely.” I could not make up my mind, whether this was simplicity, or satire. But there was no time to speculate about it. The little sufferer was growing worse every moment. Fortunately, from having shared so long the care-taking of the children, I knew pretty well what to do; and so, while I despatched the other servant for the doctor, I and the nurse began to sponge Harry’s chest and bathe his feet. Thank God! the child came around at last; his breathing grew more regular; and when the physician arrived, all danger was over. Mrs. Jones returned about dusk, by which time the invalid had sunk into a peaceful sleep, and was smiling sweetly in his dreams. She was quite affected at first. But she soon rebuked herself for this weakness, saying that it was perhaps her very absence, since that absence was in a good cause, which had saved the child’s life. For Mrs. Jones, being a bit of a theologian, says that there is retribution, as well for good as evil, in this world, even if not in the next. Yet somehow, I am prejudiced enough to wish that she would stay more at home. But when I once expressed a desire to this effect, she said I wanted to make “a law for her conscience,” and to degrade her into a mere household drudge. “Woman” she added, “has a higher mission.” Perhaps she has. I own that I don’t know much about such abstruse questions. Only, if some Sewing Society would take pity on my poor children, I would receive it as a favor; for I know no place where a few warm garments are wanted worse. HOW A BOSTON D. D. GAVE UP TOBACCO.
By Rev. G. Trask
The devotee of tobacco who trifles with the habit, is a slave laughing in his chains. The man who pours scorn on the Anti-Tobacco Reform, shows a pitiable ignorance of what is indispensable to elevate and save our race. In my abject slavery I was not given to smoke. An English gentleman once offered Orestes Bronson his snuff-box. “No, no!” said the Catholic priest, “I don’t serve the Devil in that shape; I chew.” I came under the same category with Orestus, and belonged to that portion of the animal creation that “chew the cud.” I rolled the sin as a sweet morsel under my tongue twenty years and more. It gave me, as a city pastor, intolerable annoyance; and was, I may say in truth, a blighting curse upon my ministry. My sorrows and tribulations in this quarter were many and severe, and it may not be amiss to state a few as examples. In my parochial duties, I would sometimes be walking up Washington street, and see a deacon of my church, with whom I must come in close quarters; and, in so doing, expose my abominable habit. Indignant, chagrined, I would spitefully eject my quid, resolve never to resume its use, do my best to cleanse my mouth and protect my breath, and cordially greet my deacon. The evening would pass, the night would pass, with but little trouble. The morning, however, would come with unearthly and insatiable cravings; and it seemed as though I would “give my kingdom” for a bit of pig-tail or cavendish! I would take my study, feverish and half-delirious, and drive for a sermon or a lecture. But it was all in vain; all thought was spell-bound. I would walk the diagonal of my room, rub my throbbing temples; and at last, in utter despair, rap upon the banister, and cry, “John! John! Get me some tobacco!” The tobacco would come, and I would eat it as greedily as an ox eats green clover. My delirium tremens would pass away, my mind become calm and clear, and I would drive on my sermon respecting self-denial, or consecration to God, or battling the “world, the flesh, and the Devil,” in Jehu style! Oh! I now hate tobacco! It makes hypocrites of ministers; it made one of me. A short time would pass on, and a similar flare-up would occur. I would see before me in my walks, some sister of my church, who would expect a few kind words from her pastor, in an interview rather unavoidable. But the thought would occur: Oh! she will see my mouth! She will detect a habit which she loathes, and which I try to despise. I would cast out the abomination; I would resolve never to use another particle—never; and, with the apparent innocency of a child, greet the sister with usual salutations as her pastor and friend. I repeat it, I abhor tobacco! It makes hypocrites of ministers; it made me a hypocrite. These are specimens of my battles with this most popular poison on the globe. At length, however, I fought the last battle with this Apollyon. It was in this wise. I called on a dying man, a member of my church. The good brother, on the verge of the grave, made many confessions, and among the rest he said: “Tobacco has been an idol with me. It has brought me to this death-bed, and I shall die a happier man if I leave my testimony against it; and I wish my testimony to be written.” I wrote from his dictation. We raised him from his pillow; and, the last time he ever used his pen, he affixed his name to a humble confession that he had sinned against God in ruining his health and cutting short his life by the use of tobacco. This was a trying moment. My reflections were painful. I was in agony. A dying brother giving his testimony against a sin of which I, his pastor, am guilty! I resolved then as I never resolved before. I called God to witness that I renounced tobacco, totally and forever; and, God be thanked, I can now say in truth, I renounce it totally and forever. The next morning I took my study. The conflict was terrible. Hell seemed to be let loose upon my soul. Delirium tremens was getting the complete mastery. I saw, or thought I saw, Satan enter my study, and present to my choice, “Cavendish,” “Ladies’ Twist,” “Honey Dew,” and all the infernal paraphernalia of a fashionable tobacco saloon. I heard, or thought I heard him say: “Come, Doctor, why do you spurn me? Try me again. You can think, you can write, if you try me again. At this point God gave me unwonted courage and resolution. I remembered Luther’s successful conflict when he hurled his inkstand at the Devil; and I cried aloud: “You black, slimy, nauseous fiend, begone—begone!” And the tobacco demon left my study, and left me forever—an epoch in my ministry. Reader, if you never used tobacco, but sit in judgment upon my statement, and count it visionary, allow me to tell you that you are as ignorant as a Hottentot of the whole matter. On the other hand, if you are a victim of the “weed,” and call us extravagant, we ask you to make the experiment—give it up as a FINALITY, once and forever. Otherwise, good friend, please hold your peace.
—Rev. G. Trask, in Independent. Croesus, king of Persia, in conversation with two philosophers and his vizir, asked, “What situation of man is most to be deplored?” One of the philosophers maintained that it was old age accompanied with extreme poverty; the other, that it was to have the body oppressed by infirmities, the mind worn out, and the heart broken by a heavy series of misfortunes. “I know a condition more to be pitied,” said the vizir, “and it is that of him who has passed through life without doing good; and who, unexpectedly surprised by death, is sent to appear before the tribunal of the Sovereign Judge.” TO THE SCATTERED SABBATH-KEEPERS IN NEW HAMPSHIRE AND MASSACHUSETTS.
By Dudley Marvin Canright
DEAR BRETHREN AND SISTERS: By the appointment of the Conference, and I trust also by the will of God, my lot has fallen to labor in these two States this year—look after the interests of the cause, strengthen the things which remain, build up the churches, and add new ones to the faith. This I feel both ready and anxious to do, so far as in me lies. The few weeks that I have spent here, I have employed in trying to learn the condition and wants of the cause. With one fact I have every where been painfully impressed, viz., the scattered condition of the Sabbath-keepers. I know of over 150 Sabbath-keepers in these two States, and yet not more than half of these are where they can conveniently attend meeting on the Sabbath. One lives in this village, two or three in that, and three or four in the other, &c. Some live so far off that they have not been to meetings for months and years. The small church of Peterborough is scattered over eight different townships! In this state of things it is almost impossible for our labors to amount to much. It takes most of our time and strength to run from house to house. If we get a few together, it is discouraging to think that in a few hours they will be scattered, not to meet again for months. But this is not the worst of it. Very few of these scattered ones are living out the truth as they should. They have but little of the spirit and life of this message. They are not living out the health and dress reforms as they ought. Indeed they do not think that they are necessary, or that they can live them out. They are constantly associated with the world, and see and hear but little about these reforms, and hence think but little of them. Those who do adopt them generally have many difficulties to encounter in living them out, as they have no one to help them, or to encourage them. But another lamentable result of thus living away from all others of like faith is, that the children are growing up and going away from home without being converted. These all give up the Sabbath as soon as they go for themselves. The few who do keep the Sabbath marry unbelievers, and are soon lost to the cause. Again, these scattered ones do not see and feel the wants of the cause, and their duty to help in105 it. Thus the burden of the work comes on those who are more together. These are facts known to all. Is it the will of God that these things should be so? I can not think that it is. Sabbath-keepers have felt at full liberty to move right off from 10 to 40 miles away from any church, and take their children where they are almost sure to be lost. They think that they can do a little better pecuniarily, and so all other considerations are sacrificed to this. The result is terrible. Probably there are cases when duty may call a Sabbath-keeper to move away from all church privileges, but it can not be so with all the cases that I have in my mind. Now what shall be done? I propose that these scattered ones make a move, and move together. With some sisters who have unbelieving husbands, and children who have unbelieving parents, this would be impossible. A few others might be excepted; but there are many who might make this move with little or no pecuniary sacrifice. Try it; make an effort; ask God to direct you and open the way. You do not know what you can do till you try. Many of you, where you are, are a dead loss to the cause. You neither help any one, nor can any one help you. Come, brethren and sisters, we are at work in a good cause, and we want your help, and we want the privilege of helping you. I can not take the responsibility to say just when, where, and how, you should move; but seek God for wisdom, and hold yourselves ready to go where it looks light. I will offer a few suggestions; then if you want any further information come and see, or write to me. We need some place in New England where we can have a general meeting or Convocation at least once a year. We need a strong church somewhere that could bear the burden and enjoy the privilege. As to location I know of no better place in all New England than South Lancaster, Mass. It is about 35 miles from Boston, to which the cars run often each day. Hence it is easy of access from Maine and the eastern parts of Massachusetts and New Hampshire. The cars also run directly to Nashua, Manchester, and Concord, N. H., and thence into Vermont. They also run directly to Worcester, 15 miles south, and thence to Providence, R. I., and to Springfield, Mass., &c. Indeed I do not see how there could well be a more convenient place for a good meeting than this. South Lancaster is a small, quiet, country village, one and a half miles from Clinton, a smart, business, and rapidly-growing city. Lancaster Center, a small village, is only one mile. Other villages are situated near by in every direction. Men and women and children of almost any trade or calling could find business here quite readily. Carpenters, shoemakers, blacksmiths, dressmakers, &c., &c., would probably do well here. It is the best of land for farming and gardening. Here would be an excellent chance for a good gardener. It is one of the most beautiful and healthful villages that I have seen in New England. The streets are very wide and clean, and shaded with large, beautiful trees. We have the very best of soft, spring water. We get first quality graham flour made to order in the village. Land and property, of course, are quite high. I understand that there are houses for sale in the village for $1000. Farms can be had quite reasonable. $1000 would buy a farm within 2 or 3 miles, which would support a small family, with industry. A man would do well here to keep a few cows, and sell the milk. We feel anxious for some one to come for our own benefit. There are now five families of us in the village. We have meetings every Sabbath. We shall soon have a convenient hall, owned by Bro. Rice, fitted up for our meetings. We intend to give a course of lectures here some time, none ever having been given. Now we invite our scattered brethren and sisters to come and see us, and settle here if they think best. We are only a few here at present, but we love the whole message in all its parts, we love the cause, and are trying to live for it, and for God, and we love each other. This church numbers only 21 members in all; none are rich, most of them are poor, several of them are young girls, yet their s. B. is $360 per year, with a share in all the other benevolent objects. We expect that the Lord will accept our humble offerings and grant us his blessing. We invite our friends who are passing through Boston for the West or East to call on us. At Boston take the cars at the Fitchburg depot to Groton Junction, thence to South Lancaster. From the west, through Worcester, Mass., or Concord, N. H., take the Nashua and Worcester railroad. There are other places that offer good chances for Sabbath-keepers. Amherst is 5 miles from Manchester, N. H. It is a good farming country, with plenty of fruit and berries. Here farms are cheap. A man with limited means would do well to go there. There is a company of about 15 there who are in harmony with all the message, and are trying to live it out. There is a prospect of others embracing the truth there. They are anxious to have others move there. For particulars address A. W. Smith, Manchester, N. H., or F. W. Mace, Amherst, N. H. I do pray that God will stir us all up to see the importance of this work, and help us to get where we can be of use in the cause. If any further information is wanted, address me at South Lancaster, Mass. D. M. CANRIGHT. Those who have not been satisfied with the great adjustment of the prophetic periods in 1844, but have seemed to consider them since that time a proper subject for incessant tinkering, have of late years set forth Shimeall and Thurman as the grand oracles whose light upon this question the Advent people should follow, and to whose utterance they should make their profoundest bow of assent. Under these circumstances it may be of interest to the reader to learn something of the relation these men have sustained in times past to the Advent movement. In the Advent Herald of April 17, 1844, under the heading of “Another ‘Prophet,’” we find the following notice of Mr. Shimeall: “By a notice in the Mail of Thursday, April 4, of ‘A new reading of the Prophecies,’ by ‘the Rev. Mr. Shimeall,’ which we are told are read in one of the pulpits in our city, on fast day, with this remark by the officiating clergyman—‘That is just right,’—it appears that Mr. S. has predicted that the ‘final subversion’ of the Millerites ‘will take place between the spring and fall equinoxes of A. D. 1844.’ “It also appears by this notice that Mr. S. has published a sermon, the text of which is taken from Dan. ii, 14, ‘Also the robbers of thy people shall exalt themselves to establish the vision, but they shall fall.’ The design of this sermon, it appears, is to show that ‘the rise, progress, and failure of these prognosticators (not only Mr. Miller, but all other modern expositors, from Prof. Stuart, and Bush, and Bishop Hopkins, down to Mother Ann Lee, Matthias and Joe Smith,) are predicted by Daniel and the Revelator.’ “So it seems that the ‘Rev. Mr. Shimeall’ has placed himself fairly among the ‘prognosticators,’ in reference to ‘Millerism.’ Others have predicted that we should ‘burn our Bibles,’ ‘turn infidels,’ ‘put off the time,’ &c., after 1843, but we believe all these have failed; and now we have a prediction that their final subversion is to occur as early as ‘the fall equinox of 1844.’ Really, we begin to think ‘the public’ will take it for granted that this ‘Millerism’ which has been ‘dying’ and ‘dead’ so long and so often, is to live forever! (so we think at any rate) or they will look upon the ‘predictions’ of Mr. S. to be like those of Mad. Adolphus, ‘predictions of the past’ as well as the ‘present and the future.’ “It is, however, remarkable that a man who claims to be so well acquainted with the prophecies as Mr. S. should apply a portion of Daniel to this age of the world, for the sake of ‘beating’ the Millerites, which all the old, as well as the new writers on Daniel, have applied to events which took place more than one hundred years before Christ. “It is also remarkable that he should charge the Millerites with having ‘declared the covenant’ (with Abraham) ‘abrogated, and robbed God’s people of their inheritance.’ “The Millerites declare no such thing, they have committed no such robbery. Mr. S. may need to be a little cautious, or he will find himself among the ‘false teachers’ of the last times. We say to him, and all others in his line, ‘Do thyself no harm!’” Mr. Thurman, we learn, also sustained a similar relation to the Advent cause. If we have been correctly informed, he was, at the time of the first message, an atheist, and took up an examination of the prophecies for the express purpose of overthrowing “Millerism.” Now we have no objection to persons receiving the truth, even though they are led to it by first trying to oppose it. But this is not the case with these men. Though their work may have resulted differently from what they first intended, yet the result was equally pertinent to their original design, namely, to accomplish the overthrow of “Millerism.” For if their calculations and conclusions are correct, what was then understood by “Millerism” was a fallacy of the wildest kind. How then does it happen that some of the very leaders in the original Advent movement are now following in the wake of these men, and receiving their positions which effectually undo the work in which said persons were formerly engaged? If the Spirit of God was in the Advent movement from the commencement (and who that has any spiritual discernment can doubt it?), then, certainly, God was not guiding, instructing, and enlightening these men, while they were elaborating their theories in opposition to it. This is good presumptive evidence that the conclusions to which they arrived, though, no doubt, highly satisfactory to themselves, are not in accordance with the mind of the Spirit of God. For would God at one time lead his people in a certain direction, and accomplish a certain work, and meanwhile be raising up men with hearts filled with hatred against that work to mark out another path, and finally become the leaders of his people therein. This, to say the least, does not look like his work. HELP THEM TO HELP THEMSELVES.
By James White
Every Christian, however poor in the things needful to the present life, will feel best, prosper in the Christian life best, and be surest of Heaven, to do all they can to help themselves. But there are those who are so situated that it is almost impossible for them to observe the Sabbath and obtain a livelihood. These persons need help. And, in most cases, nearly all the help they need is to a chance to help themselves. Two cases of this kind came under my observation the past week. One of them is a brother who is now with us from Maine. This brother and his wife embraced the Sabbath about four years since, under the labors of Elders Loughborough and Cornell with the tent in Brunswick. His business had been lumbering, which commanded good wages. But keeping the Sabbath threw him out of this kind of employment, and not being able to get steady work anywhere, his family expenses soon consumed the few hundreds he had accumulated. Want stared him full in the face. Rich men would offer him large wages if he would “work on Saturday.” But this he could not do. A few weeks since he decided to come to Michigan. But after selling all his household goods they could spare, and paying some pressing debts, found that he had not money enough to take his family to this State. He informed his brother-in-law, who is in my employ, of his condition, and found work at haying to earn the amount needed to get to Michigan. When I learned the facts I immediately sent him $30. This reached him sixth-day, p. m., and the next fifth-day he and family were at my house in Greenville. But before the money reached him, he was offered $3.50 per day, if he would work Saturday. That was a trying hour. He decided to accept the offer; but his faithful wife plead in tears with him on sixth-day morning not to break the next Sabbath, and he decided that he would not. That afternoon relief came. Beyond a little immediate assistance, all this family needs is a chance to help themselves. Here the brother finds enough to do in the employ of Sabbath-keepers. His wife is thankful for the humblest home, where her husband can get work, and they bring up their little family to keep the commandments of God. There may be others, similarly situated, who should be assisted. They should make their wants known to brethren near them. It seems cruel that such should suffer, and perhaps some of them apostatize from the truth, for want of a little help, while many of our brethren are actually burdened with their abundance. The other case, which I would briefly notice, is a sister, a widow with five children. Her husband died, leaving forty acres, some thirty miles north of Greenville, embarrassed. She has nobly struggled with her double burden until all debts are removed, and she has well provided for her family. But in the struggle she has lost her health. Sickness in her family recently brought debts upon her, and she decided to teach school. She walked in feebleness fifteen miles to secure her school, and pass examination as a teacher. She then returned the same distance on foot, which brought on sickness which continued two months, when she was obliged to abandon the school. That effort seemed to be nearly the last finishing stroke to her feeble health. She was obliged to scatter her dear children among unbelievers, and came to Greenville to attend to business matters, and remain a few weeks. She should have made her case known to me. She asked board with Sabbath-keepers, but was told that it was not convenient. She went to a hotel, engaged with the landlady to work for her. In discouragement she gave up the Sabbath. She had been within two miles of us in the most fiery furnace for three weeks before we knew it. When we learned some of the facts in the case one day last week, in a few moments Mrs. W. and self were at the hotel hearing her sad story, which she related with deep emotion. This good woman does not ask money, but she needs help to help herself as far as she is able. Her children shall be gathered, and she comfortably situated with them by her side. We first met this woman at Monterey, two years since. She and I were visiting there at that time. And there are others similarly situated. Brethren and sisters, look them up. But should they come to you, for Christ’s sake, and your souls’ sake, do not treat them like strangers. Here is a neglected branch of the work. Every elder and deacon in all our churches is called upon by the officers of the Seventh-day Adventist Benevolent Association to act a part in searching up the cases of the needy. If you cannot relieve them it is your duty to apply for help in their behalf to the officers of this Association. You can address Elder James White, Greenville, Montcalm Co., S. H. King, Orleans, Ionia Co., M. S. Burnham, Allegan, Allegan Co., or Uriah Smith, Battle Creek, all of Michigan. We may expect many unworthy applicants. There are those who can help themselves, yet lack industry and economy, and are in want. Such would still want do ever so much for them. We must not be deceived by, or in relation to, any. But we must not let worthy persons, like those I have referred to, suffer for want of care, and a little help. Brethren who would delight to help the needy, can send their donations for the Benevolent Association to Elder James White, Greenville, Montcalm Co., Mich. REPORT OF MEETINGS IN WISCONSIN.
By I. Sanborn
Since my last report from Cassville, we have had our first Quarterly Meeting with the Seventh-day Adventist church known as the Waterloo church, in Grant Co., Wis. It was truly a good meeting. Five were baptized, and sixteen received into the church, and at 4 P. M., we met to partake of the ordinances, and fifty brethren and sisters engaged in washing feet. With most all it was the first time in their lives that they had seen this ordinance attended to by any professed people of God. But, thanks be to God, there are people, even here in this country, that are willing to follow the Lamb whithersoever he goeth. I have also held four meetings in a grove ten miles east of this; but there has been so much prejudice sowed in the minds of the people by some ministers and others, that our congregations were small. Yet there was some interest, and we trust some good done. To-morrow I start north to meet Bro. R. F. Andrews at Dell Prairie, to attend a meeting there. From there, I expect to go Trempealeau Co., to the neighborhood where Bro. J. B. Ingalls lives, and see what the Lord may have for me to do there. I hope to have the prayers of the faithful, that the Lord may give me wisdom to do the work well, and at last receive the faithful servant’s reward. I. SANBORN.
Cassville, July 20, 1868, A WARNING TO PARENTS.
By Dudley Marvin Canright
A SHORT time ago I was conversing with a young woman who told me in substance as follows: She had for some time felt convicted of her duty to become a Christian. But she delayed a long time to take up the cross. At last she prayed one day in secret, and there obtained a blessing with strength to resolve to take up her cross. It was impressed on her mind that she should pray that evening at family prayers. This she resolved to do, and thus to openly take up the cross. Evening came, cares pressed hard, the parents were tired, and finally one after another retired, and prayers were omitted. This threw her into doubt and darkness. She ceased her efforts to become a Christian, and is now indulging in doubts and darkness, fast tending to infidelity. If this precious soul, for whom Christ died, is lost, will not these parents have an account to render for the influence which their lack of devotion had upon her? I fear they will, and so will others. The “cares of this world” choke the spiritual life of many nominal Christians, so that they will never bring any fruit to perfection. There was a chance for the parents to bear fruit; but no, the cares of this world pressed too hard; no fruit was borne. Parents, beware! D. M. CANRIGHT. “The Atonement.”
By R. F. Cottrell
The work, with the above title, lately issued from the Review Office, has been received and carefully read, and I would recommend it to all who would have a full, clear, and satisfactory view of the subject. It shows the reasonableness of the plan of redemption; and how God can be just, and justify the believer; how the law is honored and not abrogated; and by making a clear distinction between the vicarious death of Christ for all, and the atonement that is afterward made for those that believe and come to God by him, clears up the difficulties that arise in all systems that do not recognize this distinction. In short, it fully justifies the law, and shows its perpetuity, shows in the clearest and most unanswerable manner, the meaning of life and death in the Scriptures, and shows the absurdity of those false theories in men’s minds, which have made it impossible for them to have any theory of the atonement free from real objections, as long as they hold these unscriptural theories, and fully justifies, in candid minds, the righteousness of future retribution, and of the second death. I would recommend all to procure the book, and not only read, but study it, till the great principles set forth in it, and which distinguish it above all previous works on the subject, by the light shining forth from the open temple in Heaven, and the concluding work of our great High Priest, of cleansing the sanctuary, or blotting out the sins of believers, are stored in the memory, and ready for use. The sanctuary, and the work of atonement being performed there in these last days, is the great center and radiating point of present truth. Prayer is the life of the Christian. Oh, what a blessed privilege is prayer! What innumerable blessings it brings down from above! By prayer we have intercourse with God, through Christ our intercessor; and shall we neglect this glorious privilege? Oh! could we catch one glimpse of his divine majesty, how earnestly would we pray. How would this world sink into utter insignificance, and the things that now interest us so much would pass unnoticed. Oh! that we might all realize the importance of prayer. The effectual, fervent prayer of a righteous man availeth much. Our prayers should be constant and persevering. “Continuing instant in prayer.” “Pray without ceasing; in everything give thanks;” and we must ask in Jesus’ name. He cannot turn away the face of his Anointed, who ever lives to intercede for us. “Ask, and receive, that your joy may be full.” Oh! what an incentive to prayer. Our dear Saviour continued all night in prayer. Let us learn of him. There are many precious promises to those that pray. “The eyes of the Lord are upon the righteous, and his ear is ever open to their cry. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” “Seek and ye shall find; knock, and it shall be opened unto you; for every one that asketh, receiveth, and he that seeketh, findeth, and to him that knocketh, it shall be opened.” “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” Oh! who would neglect to pray? Oh! that we might all realize the value of prayer. Elijah prayed, and fire descended from heaven and consumed the sacrifice he was offering, and the astonished multitude cried out, “The Lord he is the God, the Lord he is the God.” In answer to Hezekiah’s prayer, the Lord sent his angel and destroyed 185,000 of the host of his enemies. Peter was liberated in answer to prayer. What great encouragement for prayer, and how wonderful the love of God that gives us such encouragement. Remember, Satan is very busy trying to hinder us from praying, but let us be instant in prayer, and let not the cares of this world prevent us. Let not a host of temptations keep us from praying, for God will hear prayer, and in a little while our prayer shall be changed to joyful praise, in that better land where there shall be fullness of joy and pleasure forevermore. L. E. MILLER. A Visit to Sabbath-Keepers in Iowa
By John McMillan
DEAR BRETHREN AND SISTERS: Having but a very limited acquaintance with Sabbath-keepers, and feeling rather chilled in this semi-frigid zone, and being desirous to become acquainted with those who have had an experience in the way, on Monday, June 15, in company with Bro. Loudon, who has lately started in the narrow way, I took passage on a steamboat for Muscatine, Iowa, thence, by R. R., to Washington, Iowa, 50 miles. Here, and in this vicinity, we found very kind friends, although we had never seen each other in the flesh; we felt the force of the words, as we never had before, “How blest the sacred tie that binds
In sweet communion kindred minds.”
Here they are striving to live out the health reform, and here, as in the church at Marion, the sisters all wear the reform dress. Oh! what a contrast between this and the fashionable dress of the present time. But, says one, who knows which is most acceptable in the sight of God? Please read Isa. iii, 18, 23. Ten miles southeast of Washington is the village of Brighton, where Bro. Cornell, Butler, and Kilgore had pitched the tent. On first-day, 21, we listened to Bro. Butler in the forenoon, while he clearly and forcibly showed the harmony of the Scriptures on the second personal appearing of Christ, and in the afternoon Bro. Cornell had much freedom in showing by the signs of the times that his coming was near. The congregation was large, and good attention was given; many seemed as though they were listening for eternity. In the early part of his discourse, when Bro. Cornell was speaking of the vanities of the world that the professors of religion were adopting, some half a dozen of both sexes got up and left, and were soon out of hearing. It was evident from their gait and gear that they were a fair illustration. Brighton is a village of about 7 or 8 hundred inhabitants,107 mostly composed of church-going people, as the number of spires would indicate. We regretted much that previous arrangements prevented our visiting the brethren at Pilot Grove, having purposed to return via Mantorville, Minn., to attend the Conference on the 26th. On Monday, 22, in company with Bro. D. Hare, we started North, via Iowa City, Cedar Rapids, and Marion, some 70 miles, by team. Here (Marion) we met with the church at their Tuesday evening prayer-meeting, which was a precious season, to me, at least. This little company has enjoyed, and is still enjoying, a rich experience in the truth. In the defection under Elders Snook and Brinkerhoff, when about half of their numbers went over to the enemy, those that remained firm must have enjoyed a privilege that those who have never been tried are strangers to; and now, when the opposition is divided on everything only on opposition, and their leaders are gone and going into Spiritualism, the faithful ones have been so far sanctified by the truth that they do not exult over their erring brethren, but are willing to forgive as they expect to be forgiven. 24th, took the cars for Dubuque. Had to wait there nearly a whole day for a boat which failed to connect with the train at Winona. As no train would leave for Mantorville till Sabbath noon, we kept on our course homeward, letting the more than expected pleasure of our short visit atone for our disappointment in not getting to the Conference. We feel encouraged to press closer to the remnant people of God, to walk in the light as it springs up in our pathway, and to avoid all appearance of evil. JOHN McMILLAN.
Prescott, Wis.