Earlier text: SELF-EXAMINATIONTHE LAW UNTIL JOHN.
By S. P.
THE law and the prophets were until John: since that time the kingdom of God is preached. Luke xvi, 16. It will be noticed by the reader that the word were, associated with the words, law and prophets, is a supplied word in the translation: no word answering to it being found in the original. This is known to all by its being printed in italic characters. We find by examination that Dr. Campbell and Prof. Whiting's translations both exactly agree with the above. Nor have we at hand the authority of any other translator for supplying any other word than the one here supplied. It is deeply to be regretted that this unequal tide of mind has set in from the beginning against us; and there seems to be but few of the strong minds of the learned arrayed in our defense to help the weak to withstand its power. This brings us into a straightened condition, being under a conscientious necessity of exhibiting truth, as it shines upon our mind from the Bible, on general principles, without being influenced by the opinions of uninspired men, though they possess faculties and attainments vastly superior. It will doubtless seem to many like daring presumption to differ essentially from such high authority: nor should we dare thus to do, if it were not enjoined upon us by still higher authority, to "call no man master on the earth." If even the presumptive evidence is, that this was a mistake or oversight in them, ought we, contrary to the whole tenor of the scriptures, to adopt it as a correct sentiment, in order that we may run in the channel of popular opinion, against our own convictions, without daring to think for ourselves in the matter, and thus risk the consequences of imbibing error, which might finally prove fatal? We choose rather to regard the teaching of the great Dr. Watts in this respect, that "We ought to bring our minds free, unbiased and teachable, to learn our religion from the word of God." In analyzing the language of the text, we will in the first place examine the meaning of the verb to be, of which were, the supplied word, is but a variation. Dr. Webster, after quoting some six corresponding words from as many foreign languages, says—"The sense is, To stand, remain, or be fixed; hence, to continue." After these and additional definition descriptions, he begins to define by saying—"First, to be fixed; to exist; to have a real state or existence for a longer or shorter time." We will now substitute some of these definitions for the word itself, in the examination, to see what ideas we get by thus doing. The law and the prophets did stand until John. Is not the fair inference that they stood no longer? The law and the prophets did remain or continue until John. Is not the inference evident that they did not remain or continue after John? Again, the law and the prophets did exist, or did have a real state or existence, until John? Is not the unavoidable inference that they did not exist, or have a real state of existence, after John? Hence we see, if the supplying of the word were is correct in this instance, then the law and the prophets cease to exist at John; and our opponents have the better of us in bringing up this scripture as an objection to our keeping the Sabbath and the law of God. With this hypothesis let us see how it harmonizes with the following verse: "And if it is easier for heaven and earth to pass, than for one tittle of the law to fail." It is remarkable that verse 16 destroys the law at John, and the next verse perpetuates it as long, at least, as heaven and earth shall endure. There would have been however no such solecism, but the most perfect harmony, had the ellipsis in the original been supplied with the words which are there by the sense implied. We will further see how this hypothesis agrees with even some of their own favorite doctrines. Indeed it proves so much that it would overthrow many of the essential points of doctrine to which most or all of the churches have held for ages. The prophecy of Daniel's seventy weeks might here be introduced, which all commentators hold was not fulfilled till the close of Christ's mission on earth. And some of them agree with us that it was three and a half years later. Hence the law and the prophets did not cease to exist at John according to their own belief. We might also mention the temporal millennium, that glorious state of the church in this world, anticipated by most or all of the churches, which some of the leaders, especially Prof. Bush, think to signify prophetic instead of literal years. This would make that period to continue 360,000 literal years, instead of 1000. Truly this vast period of time could not have expired at the time of John's mission; nor has it yet expired, nor will it, according to that view, for thousands of ages yet to come. Further, all the prophecies relative to Christ's mission on earth at his first coming, those which relate to his second coming and the setting up of his heavenly kingdom pertain to a period wholly subsequent to that of John; notwithstanding the argument brought against us is, that there would be no more law, prophets or prophecies after John. For if there is an argument against the law, there is as strong a one against the prophets and prophecies. But did not Moses say, A prophet shall the Lord your God raise up from among the people, like unto me; and does not Peter distinctly inspired say that that prophet was Christ? And did not John himself say, One mightier than I cometh after me? And do we not read in the Acts of the Apostles, years after this, of prophets who foretold future events? Acts xi, 27, 28; xxi, 10. Further than this, did not Peter subsequently, on the house top, fall into a trance, in which he received information of God's favorable impartiality toward the Gentiles? And was not Paul as late as A. D. 45, caught up to the third heavens, where he heard unspeakable words, which it is not lawful, or possible,5for a man to utter? And these he calls revelations, which made him a prophet; and those revelations were prophecies. Do not all admit that John, the beloved disciple, was a most distinguished prophet, and that the most remarkable disclosure of future events was made through him as late as A. D. 96, on the isle of Patmos? Hence we see how utterly futile for any to vindicate the supplying of the word were in this scripture, since their own sentiments, as well as the Bible itself, fully refute the propriety of it. But the question is, What word or words should be supplied? Answer: That which the language expressed in the original, according to its common use, would suggest. It reads as follows: "The law and the prophets until John, since that time the kingdom of God is preached." Our translations would read the same, were no words supplied. Authors of grammar say, "To avoid disagreeable REPETITIONS and to express ourselves in few words, an ellipsis or omission of some words is frequently admitted." Now I ask, What repetition have the translators caused by supplying the word were? Is there another of the kind in all the paragraph? Certainly not. Had they supplied a word that would have caused a repetition, it must have been the word preach in its passive form. It would then read, The law and the prophets were preached until John. This would have given the sense exactly. This would have been supplying words according to the rules laid down by the learned, and adopted by all, founded in the very nature of language itself. Where there is an ellipsis of a word, that same word will somewhere be found in the connexion. Then of course the word expressed tells unmistakably that the same word is the one that must be supplied where the omission exists. All the antithetical relation found here is not between the existence of the law and the prophets, and the preaching of the kingdom of God, but between preaching of the law and the prophets, and the preaching of the kingdom of God. There was a striking contrast between the preaching of types and shadows and the preaching of the realities of the gospel. Previous to John the great burden of the preaching had been that of the law and the prophets. Doubtless it had been that exclusively; ceremonial and judicial as well as moral. All that belonged to that dispensation, which typified better things to come, had been fully preached. But now another and better dispensation was being ushered in. The only heir to the throne of that kingdom and his forerunner had already come and were revealing truths which had been concealed from the foundation of the world. WE HAVE A MESSAGE.
By Editor
We are told by the wise man to do with our might whatsoever our hands find to do. Eccl. ix. 10. As it is not probable that Solomon would counsel evil deeds, we may understand that whatsoever good things we find to do, those we should do with our might; and hence the common version of this passage is doubtless not far from correct, "Whatsoever thy hands find to do for the Lord, that do with thy might." To every believer in the third message we need not say that we have found something to do; something to do for the Lord; something to do with our might. Not to speak of individuals who all have some part to act in this work, not to speak of churches who have an influence to exert, not to speak of preachers who go forth to perform the toilsome and self-denying part assigned to them, we come to the REVIEW which also has its office to fill. We all rejoice that we have a special object before us; we are also glad that the REVIEW has a special work in which to engage. It would be hard to conceive of a more unpleasant position than to have no object or aim in view; to be laboring and yet know not to what end we were striving. Such however seems to be the position of some of the journals of the present day. There are some papers coming to this Office, the object of which it is difficult to discover, even though we sit down and ask ourselves soberly and candidly what the design of their publication is, and why they should be issued and supported. They are not publishing any new truths; those which were long since brought out and are now to a great extent entertained among the people, they are not advocating so well as they are advocated by others; while in many points they are positively behind the providence of God, behind the opening truths of his word. What can be the object of such journals? With how much zeal and courage can their publication be carried out? In cheering contrast with this, yet with no invidious feeling, we look at home and see that those engaged in issuing the REVIEW do it with the happy consciousness that it occupies no such aimless position. No: we have an object before us, a special work to do, a special message to proclaim. We have truths which we know are in advance of any yet apparent among any other people. When the REVIEW goes out, it goes with an object, it goes out to teach truths that are definite and distinct, truths which are to prepare men for the great crisis before us, ripening them for the harvest of the earth, truths upon which God has set his seal, truth which it is the only messenger in the land engaged in proclaiming. And when, brethren, you lend it your support, you may know that you are supporting a paper which has a specific work before it, a work, too, which it is intently bent upon accomplishing. Yes, we have a message, a soul-stirring, sanctifying, God-given message. This thought is enough to open in all our hearts an unfailing spring of hope, animation and courage. May the REVIEW ever be faithful in the proclamation of this message. May it, through the hearty co-operation of all its friends, and the blessing of God, accomplish its object and fulfill without lack or failure its glorious mission. PATIENCE.
By A. S. Hutchins
"Ye have need of patience, that after ye have done the will of God, ye might receive the promise." Heb. x, 36. Upon the subject of patience much is said in the word of God, from which we learn the importance of attentively cultivating this virtue in our hearts, that we may meekly and submissively bear up under, and cheerfully endure, all the trials and afflictions of this life. Inspiration places patience as one of the stepping stones up to the joyful favor of God; up to the possession of that hope that "maketh not ashamed;" up to the eminent position where the "love of God is shed abroad in our hearts by the Holy Spirit." And not only so, but we glory in tribulations also: knowing that tribulation worketh patience, and patience experience, and experience hope. Rom. v, 3, 4. Mark well and bear in mind that tribulation lays on the road to the attainment of patience. Let us then not fear and dread to take the first step leading onward to such a glorious possession. "Eternal life" is promised "to them who by patient continuance in well-doing seek for glory and honor and immortality." Rom. ii, 7. "Let us run with patience the race that is set before us." "In your patience possess ye your souls." Among other attainments requisite to a fruitful knowledge of Christ Jesus, and to an abundant entrance into the everlasting kingdom, Peter classes patience. "Let patience have her perfect work, that ye may be perfect and entire, wanting nothing." Jas. i, 4. But notwithstanding the bearing of these and other scriptures upon this highly interesting subject, it is to be feared that its importance is overlooked and undervalued by many who profess to keep the commandments of God and the faith of Jesus. In the preparatory work for the society of the sanctified and saved, for a seat at God's right hand, "the patience of the saints" must be possessed and exercised. "Here is the patience of the saints," says the last angel bearing a message for the salvation of perishing souls. Has this Christian grace yet become a leading characteristic of the remnant church? May the time hasten on when it shall. The perplexities of life, and the scoffs and jeers of the ungodly, must be borne with Christian resignation and sweet submission. "Ye have heard of the patience of Job, and have seen the end of the Lord." "Stripped of all his worldly possession, deprived at a stroke of all his children, tortured in body with sore disease, tempted by the Devil, harassed by his wife, and calumniated by his friends, he nevertheless held fast his integrity, resigned himself to the divine dispensation, and charged not God foolishly." Amidst all the sore afflictions and bereavements of life, if we can find grace to maintain undeviating constancy in the service of our divine Master, our light will shine and we as feeble instruments glorify God, and enjoy his peaceful smiles here, and finally his glorious presence in the kingdom of our Lord and Saviour Jesus Christ. "Be patient therefore, brethren, unto the coming of the Lord." A. S. HUTCHINS. SUGGESTIONS AND ADMONITIONS.
By J. Clarke
To conquer Satan, use much of scripture in your supplications, use such as will apply to your wants, and for this you must become familiar with it all, especially the Psalms of David. He who must have his own will, is sure to oppose the will of God. Too Busy.—Too busy to attend to the affairs of the soul! Too busy to stop to warn sinners! Too busy to comfort the saints! Too busy to visit each other! Brethren, who ever saw such a busy time as it is just now! just as the sun of time is declining, to leave the world in gloomy desolation! When had the world more attractions than just now, to distract the attention of the saint! Who will sever these cords? Relatives.—Ought we to visit our relatives? Yes, visit them now oftener than ever, with this motive in view: to win them to the truth; and visit the brethren to comfort and encourage them; and let present truth animate the social circle, and love to God and man rule the heart. The Sinking Ship.—A company on board a ship would ordinarily be occupied with many considerations. If the ship were sinking as they plied at the pumps as for life, there would be but one engrossing thought—how to escape shipwreck. So with us (if we are not lukewarm), as we see the world sinking, its fate proclaimed aloud by good and bad men, as we see its attractions fade, and realize that it must soon go down, with its demented freight, we look anxiously at the life-boat, and hold ourselves in readiness for its launch; and subjects of thought and conversation which might be important and profitable under other circumstances, are insipid, and to us now unworthy of notice. Activity.—See that politician, how active he is; every stone is turned to elect his man; his favorite idea is never forgotten. How ingeniously he weaves some electioneering argument into every conversation, how he plies his customers, his associates, using argument, influence and address for this one idea: his candidate must be elected. Suppose that all at once his interest slackens, he ceases to agitate the subject, he seldom alludes to it, and if he does, it is evidently forced work. It is noticed. What has happened? say they. Has our friend lost confidence in his candidate? Why is he lukewarm? Let this apply where it is fitting. Deliberation.—Some deliberate so long that God is wearied with their hesitation, which hesitation and careful deliberation is but another shift and pretence to gain time, amounting to procrastination; and while they thus wait, Satan sows tares, or catches up the good seed. The good Spirit is grieved and perhaps departs. Deliberation is good, but it is perfectly consistent with promptness, decision and energy, and should not be confounded with snail-like caution, and caviling, and quibbling, against self-evident truths. O the duplicity, and stubbornness, and deep-seated self-deception of the human heart! A Retreat.—No officer would hesitate to retreat from a dangerous position, if destruction impended. Washington often saved his army and cause by skillful retreats; yet in morals men often blindly persist in dangerous error, to maintain their credit for firmness. Prayer.—Christians often when in prayer so scatter their petitions, that not one is granted. In war, the soldier that fires slowly and deliberately, with good aim, and brings down one or more at each discharge of his rifle, does far more than he who scatters his shot indiscriminately. So in prayer let us have an aim. Prayer should be concentrated, the most appropriate and timely objects, the present occasion, whatever it be, the present company, whoever it be, the present wants, whatever they may be, should claim the attention. But to ramble over the wide creation, and pray for all needy objects, in every prayer, makes one's prayer more like an encyclopædia than anything else. All these objects should be remembered, but not in the same prayer, and the Spirit of God sanctifying the judgment, will guide us. Those of little experience are liable to suppose that slight skirmishes are great battles, and that temporary advantages are signal if not final victories. Beware of flattering experiences. In time of war various arts are used; sometimes the enemy suddenly withdraws, to produce a lull of security, then as suddenly springs from some ambush, as a lion upon his prey. So does Satan, if he can flatter the saint that there is not as much danger as formerly; then with fearful power he pursues his victim. Let us note his devices, and be on our guard always; not slack in our watchfulness because we are much blessed with light and peace. It is a greater thing than most imagine to get a complete victory. We have formed our opinions of godliness too much from the dwarfed specimens which we have seen in our apostate age. Let us prepare our minds for a thorough work, and go to work in earnest. Sometimes our views of duty are overwrought. A child has not the charge of parents, neither has a wife the charge of her husband. Godliness does not reverse the relations of life. We cannot change the hearts of our relatives, and we should no more interfere with their voluntary choice of good or evil, than we would with utter strangers. Give them their choice. We often disfigure the face when singing. A pleasant cast of countenance is appropriate when we sing the praises of God; even a smile of peace if it exists within. If it does not we are not in a fit state to sing. I have known a good judgment ruined by willfulness and conceit, and a weak judgment greatly strengthened by meekness and teachableness. Fence yourself in with good principles and good associates and wise counselors. A rough address does not betoken firmness. Washington was mild in his manners, but firm in his decisions. Without this he would not have united the hearts and hands of a nation composed of men of all religious, beliefs and rival interests. TEA.—ITS EFFECTS.
By M. B. Smith
PERHAPS the majority of tea-drinkers are not fully acquainted with the deleterious effects of this article as it is used at the present time. No doubt many think it a very wholesome drink; that its effects are beneficial rather than harmful. We desire with all longsuffering toward those who use it, to show that it is hurtful to both body and mind when used as a beverage. And here we might remark that whatever injures the body, will in a corresponding degree injure the mind, since mind is dependent on matter for action. Perhaps some will think that there is no need of writing on such small things, and will say that the Bible does not say anything about drinking tea. We answer that there was no need of the writers of the Old or New Testaments mentioning tobacco, tea, coffee, &c.;6for these articles were none of them then in use, or if they were, it was only among some of the distant tribes of China or Japan. Tea was first introduced into Europe about two hundred years ago. Again, the Bible does not mention whiskey, brandy or gin; but is this a sufficient reason why men may drink them merely to gratify an appetite for them? The Bible does say, No drunkard shall inherit the kingdom of heaven, but does not say whether or not it is merely confined to those who become drunk on whiskey or any fermented liquors. Query: Can a person be a drunkard and not use fermented liquors? I would not say that tea-drinkers are drunkards, or that whiskey-drinkers are; but would show that some of the arguments brought to justify the use of tea, will also justify the use of whiskey, and all kinds of fermented liquors. It is sufficient for me to show that tea is an injury to the user; for we have no right, morally speaking, to use that which destroys the health of the body, and consequently our chances for usefulness. Paul says, Whether you eat or drink, &c., do all to the glory of God. What! says one, must we eat and drink in a certain manner in order to glorify God? Well, if we are to eat and drink to the glory of God, then it necessarily follows that we can do the contrary, and we certainly cannot use that which we know to be an injury to us, and yet obey this scripture. Again, Paul says [1 Thess. v, 23], I pray that your whole spirit and soul and body, be preserved blameless unto the coming of our Lord Jesus Christ. Here Paul exhorts christians to keep their bodies blameless. Alas! the majority of professing christians have been so blinded by the immortal-soul theory, have so exalted the soul above the body, as to almost forget that their bodies were any part of them, or that they had any duties connected with the body to perform. May God help us to cleanse ourselves from all filthiness of the flesh as well as spirit, and preserve our bodies blameless as well as our souls. But to the question. If tea injures the body, produces disease and ill health, then we cannot use it and obey the above scripture. I will give the comments of Mahan on this subject, or at least the substance of them, believing them to be correct in the main. He says that in order to keep the body blameless it is our duty to become acquainted with these organic laws by which we as organized beings are governed, as much as our circumstances will admit, and then in our eating, drinking, clothing, &c., to pay strict obedience to these laws, so far as our circumstances will admit. Query: Is tea, used as a beverage, in accordance with these organic laws? or is it one among the many other stimulants of daily consumption that is gradually but steadily wasting the vitality of mankind, and producing nervous invalids, and the many nervous diseases with which the human family are now afflicted. I shall now bring evidence from good authority that tea is a medicinal substance. Let the reader keep in mind that it is a settled fact among medical and scientific men that all medicines are poisonous, and that if they are continued to be used for any great length of time, they prove deleterious in the end. Dr. Wm. A. Alcott says, "One evidence that tea is poisonous, is found in the fact that, like alcohol, stramonium, belladonna, and many other medicines, it produces its specific disease—the tea disease." This will be more fully appreciated, coming as it does from one who is so generally known in this country, and one who has written so much on the subject of life and health. John Cole, member of the Royal College of surgeons in London, has written much on the tea disease, and has paid much attention to the effects of tea on the human system. He shows that all tea-drinkers are liable to the tea disease just as much as every dram-drinker is liable to the delirium tremens. He gives a list of ten patients who were suffering from this disease, and says that they were almost all cured by the disuse of tea. Dr. Smith, of Edinburg, by a series of careful experiments, proved that an infusion of tea has the same effect as henbane, tobacco, cicuta, &c., on the living tissues of the animal body. Dr. Lettsom, of Ireland, made a series of similar experiments with similar results. Dr. Beddoes, of England, also still later proved by a thorough course of experiments that tea is as destructive to life as laural water, opium, or digitalis. Dr. Cullen, whose writings are among the standard books of our best medical schools, observes that "scientific experiments prove that an infusion of green tea has the effect to destroy the sensibility of the nerves, and the irritability of the muscles." He further adds, not even excluding black tea, that "from the experiments above mentioned, and from the observations which I have made in the course of fifty years upon all sorts of persons, I am convinced that the properties of tea are both narcotic and sedative." But what is a narcotic? Hear Dr. Cullen's definition: "As their power and operation (that of narcotics generally) may be extended so far as to extinguish the principle of life altogether, they form that set of substances which properly and strictly may be called poisonous." Dr. Combe, in his work on Digestion and Dietetics, observes that when made very strong, or taken in large quantities, especially late in the evening, they (tea and coffee) not only ruin the stomach, but very seriously derange the health of the brain and nervous system. The Encyclopædia Americana says, "The effects of tea on the human system are those of a very mild narcotic taken in small quantities." The Catechism of Health, says that "tea when drank strong, and in large quantities, impairs the powers of the stomach, produces nervous symptoms," &c. Dr. Hooper, in his Medical Dictionary, says of tea, "When taken too copiously, it is apt to occasion weakness, tremor, palsies, and various other symptoms arising from narcotic plants." Dr. Burdell, of New York, says of tea and coffee, "Not a case of sick headache has ever occurred within my knowledge, except with drinkers of narcotic drinks, and not a case has failed of cure on the entire renunciation of these drinks." Dr. Beaumont, a surgeon in the United States army, whose experiments have attracted the attention of the whole medical world, says, "Even coffee and tea, the common beverage of all classes of people, have a tendency to debilitate the digestive organs." These writers show by irrefutable experiments that tea and coffee are hostile to life and health, as they are generally used. Besides this, many of the worst kinds of coarse black tea are converted into green tea by a certain process of drying and mixing with a composition of tumeric indigo and white lead, by which it is made more unhealthy than it would be otherwise. A writer in The London Quarterly Review, says he saw 50,000 chests of this spurious article ready for shipping, and was told it was for the United States. There are not a few who know that drinking tea and coffee is a foolish habit, and some believe it to be absolutely wrong. Now the christian is under solemn obligation to get rid of every improper and foolish habit, and do all to the glory of God. Think of the recent introduction of these articles into Europe. Only about two hundred years have elapsed since they were first introduced. Dr. Alcott estimates that not more than one twentieth part of all the people that ever inhabited Europe ever tasted of tea. Has its introduction added to their happiness of mind or health of body? I think not. Is there consistency in spending the Lord's money for that which is at least unnecessary? There are some, no doubt, who will have a hard struggle to get rid of these things, and there may be some who will not give them up under any consideration; but if there is first a willing mind, the Lord will give grace to overcome. Many who have quit the use of these articles can testify that they are better off without them than with them. Sabbath-keepers are generally poor, and many of them in debt. We ought to be economical and consistent, and save what we can by a disuse of unnecessary articles to pay our debts and advance the cause of God. We have much that we can do to advance the cause of God, and but little in a pecuniary point of view can do it with; but God is able to make all grace abound toward us, that we may have a sufficiency in all things, and abound to every good work. M. B. SMITH.
Marion, Iowa. Church Organization in Ohio
Bro. T. Ramsey writes from Leipzig, O.: "We would like very much to see the present truth spreading in Ohio, and if our prayers will avail anything it will. Many are willing and ready to help with their means. We want some one to give the straight testimony.7 I long for the time to roll around when the churches in this State shall be organized, and set in order, so that a record may be kept of the proceedings of meetings, and more especially of church membership." God expects fruit from every tree planted in his vineyard. STILL as of old thy precious word Is by the nations dimly heard; The hearts its holiness hath stirred Are weak and few. Wise men the secret dare not tell; Still, in thy temple slumbers well Good Eli. Oh! like Samuel, Lord, here am I! Few years, no wisdom, no renown, Only my life can I lay down; Only my heart, Lord, to thy throne I bring, and pray A child of thine I may go forth, And spread glad tidings through the earth, And teach sad hearts to know thy worth. Lord, here am I! "Young lips may teach the wise," Christ said; Weak feet sad wanderers home have led; Small hands have cheered the sick one's bed With freshest flowers. O teach me, Father! heed their sighs, While many a soul in darkness lies, And waits thy message; make me wise— Lord, here am I! And make me strong, that staff, and stay, And guide, and guardian of the way, To theeward I may bear each day Some fainting soul, Speak, for I hear; make pure in heart Thy face to see; thy truth impart, In hut and hall, in church and mart— Lord, here am I! I ask no heaven till earth be thine, Nor glory-crown, while work of mine Remaineth here; when earth shall shine Among the stars, Her sins wiped out, her captives free, Her voice a music unto thee, For crown, new work give thou to me— Lord, here am I! CHRISTIAN ASPIRATIONS.
By Jemima Catlin
MAY I always present myself before God with a firm faith and hope in his promises and mercy; with great reverence to his infinite majesty; with the humility of an offender, and with a full purpose of keeping all God's commandments. May the thoughts of eternity quicken my devotions; my wants make me earnest; my backslidings make me persevere, and may I never wilfully give way to any distracting thoughts. May I wait with patience and leave it to my God and Father how and when to grant my petitions. He that has learned to pray as he ought, has got the secret of a holy life. It is a greater advantage to us than we imagine that God does not grant our petitions immediately. We learn by that, that whereunto we have already attained, it was the gift of God. That man or woman leads a sincere Christian life who endeavors to serve and obey God to the best of his understanding and power; who strives to please his neighbor to edification; who endeavors to do his duty in that state of life into which it has pleased God to call him. Whoever would continue in the practice of these things unto his life's end, must call himself often to an account whether he does so or not; constantly pray for grace to know and to do his duty; and preserve himself in such a teachable temper as to be always ready to receive the truth when it is fairly proposed to him. It is a rudeness among men to ask a favor and not stay for an answer; and do we count it no fault to pray for blessings and never to think of them afterwards? never to wait for them? never to give God thanks for them? Let us make prayer familiar to us; for without the help of God we are every hour in danger. Let us not run over our prayers with an insensible and distracted mind. God grant that I may never seek his face in vain. God will deny us nothing that we ask in the name of his Son. Yours hoping for eternal life. DIED, in Irasburgh, Vt., on the 7th inst., Bro. Larnard Titus, aged 52 years. For eight years, Bro. Titus was afflicted, less or more, with what was considered a stomach difficulty. At times his sufferings were extreme and his mind often sunk in despondency; but when in health, his sympathy, interest and love were closely united with the people of God. The last forty days of his life he was unable to take a mouthful of food. Until the last twenty days before his death, he took some nourishing drinks, from which time he took nothing but cold water, except a little opiate. Bro. Titus was among the first that embraced the Bible Sabbath in Northern Vt. His funeral was attended on the 9th inst. in the meeting-house at Barton Landing. We spoke with freedom to an attentive audience from 1 Thess. iv, 15, 16. May this heavy bereavement be sanctified to the present and future good of his kind and affectionate widow, and his dear children who deeply mourn his loss. A. S. HUTCHINS.
Potten, C. E., May 14, 1861. FELL asleep May 13, 1861, Abba Rockwell, in the 65th year of her age. I have had a personal acquaintance with Sr. R. nearly fourteen years. She professed faith in Christ more than forty years since. Was early to embrace the doctrine of the advent near, and has often expressed the wish that her children might cherish the same faith. On the 13th of April she met with us and encouraged us by her prayers and exhortations. We feel her loss deeply. She was surrounded by a large circle of influential relatives, by whom the funeral services were arranged. I would also like to say for the comfort of some at a distance who used to find a home with sister R., that her interest in present truth was increasing, and her fervent love for the people of her choice was manifested at the last by requesting that those of like precious faith be seated next the mourners. Her disease was consumption. H. W. LAWRENCE.
Bangor, N. Y. M. J. CHAPMAN
By M. J. Chapman
To the saints scattered abroad I would say, although a stranger to the most of them, that I feel it a duty as well as privilege to give in my testimony in favor of the truth; and as I have never spoken through the Review I will say that it is about four years since I made a public profession of religion, and united with the Congregational church in Illinois, where I was then residing. I loved my Bible and studied it much, and found that to be a Bible Christian, one must imitate Christ's example. I was forced to the conclusion that consistency was not a characteristic of that church, as the members were as much interested in the fashions and gayeties of the world as non-professors; and when I asked how it was, those who should have given reproof, said, The times have changed; unless we conform to their customs in a measure, our influence among them will not be felt. My heart was pained, and I longed for the communion of consistent Christians. When I remembered that I had a brother in the flesh (Eld. J. N. Loughborough) among the Advent preachers, who, years before, had endeavored to interest me in his belief (and I regret to say only met with persecution for his pains), I felt that perhaps he had the truth. At least, I was anxious to investigate, and accordingly sent for books and papers; but as I had no opportunity of hearing any preaching, I was a long time in arriving at the truth on all points. It is about eight months since I began to observe the Sabbath, and I do thank my heavenly Father that I was permitted to see the truth. I do desire to obey it, and be found with those who overcome. These are perilous times truly. I often feel discouraged, and more particularly now, having recently moved from Victor, N. Y., where were three of like faith besides myself, but here none. May the Lord speedily raise up a people in this place, and may my companion be one of that number is my prayer. There is a great responsibility resting upon me, and I ask the prayers of the church that I may realize it fully, and do my Master's will. Terre Haute, Vigo Co., Ind.