Earlier text: Positive Institutions:Abolished---Re-enacted.
By E. Goodrich
For the men of this world who are engaged in the various pursuits of pleasure and interest to lose their footing, stumble and fall, is comparatively a small matter. Sometimes we laugh at their calamities, sometimes we lightly condemn their wrongs, and at others we lend them compassion and say, "Try, try again." Again a man may tolerate wrongs in himself, he may lightly esteem the ignorance and errors of others, or he may even teach that God winks at the sins of mortals; and be deserving of but little censure. But for those who are old in years, and one would suppose correspondingly old in religious experience, for such as these professed ministers of the Lord Jesus Christ, to mangle the moral law of God by teaching that it has been abolished, and then in the next paragraph teach that it has been re-enacted and "thank God we have a new code," is a work too contemptible to admit of excuse or toleration. And every man of moral courage should bear a pointed testimony against all such manifest immorality.141 If the law of God by which is the knowledge of sin was ever abolished, it must have been for the very best of reasons: First because it could be killed, and, secondly, because it ought to die. If the law of God was ever taken out of the way, it must have been for the reason that it was in the way. And if the law was ever in the way and it was necessary that it should die and like a carcass be removed out of the way, one would very naturally suppose that the same reasons existed now, and that to re-enact would be but to bring it in the way again. What would one think of a case in which a Major General for charges of cowardice and desertion should be tried and condemned to-day, yet on the morrow be released and re-instated in his former place of trust and honor? Certainly every one would say that either there was some mistake in the charges and trial, some wire-working to get him re-instated or else in the interim (a thing extremely doubtful because hard to demonstrate) a very important change must have been wrought in the man. But admitting that the law of God was ever abolished, why do not those who thus believe and teach, take up and answer one by one (as the little boy would count so many dollars) the following questions: When, where, by whom, and for what purpose, was the law of God abolished? And having answered these questions concerning the time, place, and object of the death, turn to the next page and answer the same questions touching the resurrection, of the law of God. But most seriously, was it possible to repeal and then restore the moral law of God? But two positions can be taken of the law of God: either that it is fallible or infallible. And touching the commandments of the decalogue that are commonly understood as constituting the moral law, either that they are moral precepts, and, as such, express truths that exist in the nature of things---those rights and duties that grow out of moral relations sustained by creatures, or else that they are but arbitrary enactment, and their existence a mere matter of circumstance. If the former view is the correct one, it is consummate folly to talk of their ever having been suspended even for one moment; but if the latter position is the right one then verily there is scarcely a shade of difference between Christianity and infidelity. But suppose we turn our attention for a few moments to the scientific world and see what we can find there to instruct us. And if we stop and inquire of the mechanic and machinist, he will tell us that the laws and principles by which he is governed in his work are as immutable as eternity itself. He will further say that if all the machinery of the world was combined into one vast instrument, it could not generate power enough to move the least imaginable particle of dust. And in continuing to discourse he would demonstrate the truth that creatures have no power to intermeddle either in the making or rescinding the laws of their Creator; but it is man's province to obey and be blessed, or disobey and reap the fruits of his own negligence or open rebellion. Again if we should listen to the recitation of a class in mathematics and hear the teacher say that upon a certain time and for some reason the truths that pertain to, and that are embraced in the right-angle-triangle were all abolished, but after a few days they were re-enacted, we should without hesitation say that the man was either a fool or a madman. Well it would be just as rational to talk about the suspension and re-adoption of a mathematical truth as it is to talk about the death and resurrection of moral truth: for it is no more in the power or jurisdiction of men to create, abolish, or re-enact religious and moral truth than to kill and resurrect philosophical principles. And when we hear men speak as though silence or even a neglect to utter the truth, kills it, or that a mere quotation of any truth creates or resuscitates the same, patience no longer is a virtue. But the great fault seems to be that men do not apprehend or seriously believe in the existence of moral and religious principles, and a God whose laws in these as well as every other department of truth are supreme and unchangeable. The result is that many of the professed ministers of the gospel preach a low and uncertain faith, whereas it is both our privilege and duty to be as morally certain of the existence of God and Heaven, and of our final salvation as mechanically sure of building a house. The Saviour in praying that his disciples might be sanctified through the truth added the sublime comment, Thy word is truth. Every correct representation of facts is truth, yet the word of God has a higher form than this. It has also the form of life. It is represented as living and abiding forever. And whether it exists in the form of precepts or in the form of promises or threatenings, there is no possibility that it can fail to exist and accomplish all that is expressed even to the least and last jot and tittle. As a practical application of the foregoing remarks, we may read and interpret a few such commandments and promises as the following: Thou shalt have no other gods before me. Honor thy father and thy mother. Ex. xx, 3-12. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Matt. v, 7-8. Now in what light shall we view these? Shall we accept them founded upon and as containing principles that are unchangeable (principles are always unchangeable)? or shall we regard them merely as enactments that may be changed to suit the pleasure or interest of those who may read them? If we endorse the former position as the right one, then all that has been said and written about the moral law of God having been abolished, nailed to the cross, and so on (the reader should always bear in mind that there is no dispute about the ceremonial law) can only be regarded as the work of designing men, for the purpose of avoiding an unpleasant truth; but if the latter view is the correct one, then morality and faith rest upon but an uncertain and pitiable foundation. "God is not the Author of Confusion." No. 3.
By R. F. Cottrell
SINCE the subject of the previous numbers was in my mind, I happened to take up a paper called The Hope of Israel, in which I find another example or illustration of my subject. I give an extract as follows: "My wife and myself, since the death of the 'Messenger of Truth,' have mourned our way up to about two years ago, when we believed the time was at hand when the Lord was about to revive his work. And our faith in the prospect revived us some; and behold, two Nos. of The Day Star of Zion, two Nos. of The Hope of Israel, both breathing the same original Advent spirit. I will praise the Lord for the privilege of reading the two Nos. of these two different papers. Nothing short of Bible truth, and the love of God shed abroad in the heart, can feed and satisfy the torn remnant of these last days. And now, as light is bursting forth all around us, showing that the fields are ready for the harvest, we have been praying the Lord to send more laborers into the harvest. And as the work is begun, I will not be faithless but believing." It would seem from this, that the Lord's special organ had died some years ago, upon which the cause of truth had declined, and the hope of the writer had languished. But now the prospect brightens, hope revives, the work is about to be revived, "light is bursting forth all around, the work is begun," and his faith is strengthened. Now what is the evidence of the revival of the work of the Lord which is so cheering? It is chiefly contained, as far as we can judge from this document, in "two different papers," though from the representation of "light bursting forth all around," we may imagine the writer hears a multitude of "Voices," East and West, all coming as near to speaking the same thing as the two witnesses which he has named. But do these two papers testify alike? Are they agreed in teaching the "Bible truth" which our friend esteems so highly? No; it is the mission of one of these witnesses to testify that all the people of God must be gathered together to a certain place called Celesta, to set up the kingdom of God preparatory to the advent. Is the other paper agreed in this grand enterprise, and laboring to promote this "work" which our friend says "is begun?" Not at all. The mission, then, of these two "different" papers, it would seem, is entirely different. How is it then that the testimony of these two witnesses, when put together, makes so strong a case that the Lord is reviving his work? God is not the author of confusion. But says our friend, They "both breathe the same spirit." That may be. But what spirit is it? The Spirit of God does not breathe confusion. It is the spirit of confusion. And now I recollect, this is the disease which the Messenger had, the death of which our friend has been so long mourning. It is the work of confusion then that is being revived. This view of the matter makes our friend's reasoning, logical. But notwithstanding all the confusion that the author of secession and anarchy is trying to heap upon the cause of truth, in order to bring reproach upon the Advent name, still God has a work at the present time, and that work is one. The spirit and the body of it go together. "For by one Spirit are we all baptized into one body." Primitive Christianity is being revived; and it does not make God the author of confusion. He has put his hand to the work of fulfilling the third angel's message, and, by this means, to prepare his people for the advent of the Lord. The work is going on harmoniously, and will until it is finished. We need a great work done for us in this degenerate age, an age which contains the very dregs of humanity. The Spirit of the Lord does not flatter, but reproves us, that we may correct our faults and be saved. Those who are self-righteous and consequently cannot bear reproof, complain of the spirit of this work. They are not willing to reform, and so they sullenly draw back. Suddenly some fanatic, led captive by the Devil, raises the cry, Lo, here! And another voice is heard crying, Lo, there! These discordant notes have a peculiar charm for these disaffected ones, and they exclaim, What a good spirit! Satan has got so complete control over them that they cannot exercise their reasoning faculties, and know that God is not the author of confusion, and consequently that secession is of the Devil. Those who have understandingly embraced the third angel's message, not as the word of men, but as it is in truth a message from Heaven, will know, if they will reason, that no weapon formed against it will prosper; that those who separate themselves from the nucleus that God in his providence has placed in the world—from those whom God has chosen to lead out in the commencement of the work—do, in reality, renounce the message and deny its heavenly origin. It would be better for them to renounce it openly, own they were deluded in receiving it, return to where it found them, and make no pretensions to enlightenment in present truth, than to unite with some faction from the body, some bundle of withered branches separated from the vine, and still claim to be engaged in the present work of the Lord. I have written thus, for the benefit of such as are not so far gone in rebellion as to be past recovery. Be exhorted to use the reasoning faculties which God has given you. Weigh the evidences of that which is presented for your acceptance, and always remember the inspired declaration: "God is not the author of confusion, but of peace." R. F. COTTRILL. PROPHECY FULFILLED IN THE PAPACY
By M. E. Cornell
Interesting Extracts. No. 15.
PROPHECY FULFILLED IN THE PAPACY.
“HE shall speak great words against the Most High.” Dan. vii, 25. “Who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, shewing himself that he is God.” 2 Thess. ii, 4. “And there was given unto him a mouth speaking great things and blasphemies.” Rev. xiii, 5. “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods.” Dan. xi, 36. “All princes should kiss the feet of the Pope. . . . To him it belongs to dethrone Emperors. His sentence none may oppose, but he alone may annul the judgment of all mankind. The Pope cannot be judged by any man. The Roman Church never erred, and never can err.” Baronius An. 1076, Hildebrand, Epist. 55. Pope Innocent told Richard of England—“I hold the place of God upon earth.” Gervas. Chron. Scrip., p. 1623. The famous Popish author Augustus Triumphus in his Pref. Sum. to John xxii, used the following words: “The Pope's power is infinite.” “The very doubt whether a council be greater than the Pope is absurd, because it involves this contradiction, that the supreme Pontiff is not supreme. He cannot err, he cannot be deceived. It must be conceived concerning him, that he knows all things.” Jacob. de Concil., Lib. 10. “The earth is seven times bigger than the moon; and the sun is eight times greater than the earth; therefore the Pope's dignity doth surmount that of the Emperor fifty-six times!” Innocent III. De Major, &c. “As kings and princes must submit themselves to the Pope's judgment, therefore all must be judged by the Pope, but he can be judged by no man. Though by his negligence or evil actions he should draw with him innumerable souls to hell, yet no mortal may be so presumptuous as to reprove him, or to say, Why do you thus?” Id. “What power or potentate in all the world is comparable to me, who have authority to bind and loose both in Heaven and on earth . . . to whom emperors and kings are inferior as lead is inferior to gold.” Nicholas, Dist. 22. “The power of the Pope is greater than angels in jurisdiction; in administration of sacraments; in knowledge; and in reward. Does he not command angels to absolve the soul out of purgatory, and carry it into the glory of paradise?” Antonius, Pars. 3. “Who is able to comprehend the greatness of the Pope's power and seat.” Marcellus, Dist. 17. “The Pope is the Vicar of Jesus Christ throughout the whole world in the stead of the living God. He hath that dominion and lordship which Christ, when he was upon earth, would not assume; that is, the universal jurisdiction of all things, both spiritual and temporal.” Ockam Dialog., Pars. 1. Lib. 5. “The Pope is all in all, and above all, so that God himself and the Pope, the Vicar of God are but one consistory.” Hostiensis Cap., &c. “To make war against the Pope is to make war against God, seeing the Pope is God, and God is the Pope.” Moreri's History. At the coronation of a Pope, the Cardinal Deacon puts the triple crown on the Pope's head, and addresses to him the following—“Receive this tiara embellished with three crowns, and never forget that you are the Father of princes and kings, the supreme judge of the universe, and on the earth, Vicar of Jesus Christ our Lord and Saviour.” Conformity of Popery and Paganism by C. Middleton. “After the Pope is elected, he is pompously dressed in his cassock, rochet, camail, a cap of red satin, and shoes of red cloth. Then he is carried in his chair before the altar, upon which the Cardinals adore the Pope on their knees, kissing his foot and right hand.” Id. Such expressions as, “The Pope is God,” are frequent in papal writings. It is also said of the Roman priest, that he “Creates his Creator.” If they have such power, they of course will claim the right to change God's laws. Thus Daniel says he will “wear out the saints of the Most High, and think to “The Pope has power to change times, to abrogate laws, and to dispense with all things, even the precepts of Christ.” Decretal De. Translat. Episcop. Cap. “The Pope has authority, and has often exercised it, to dispense with the commands of Christ respecting War, Marriage, Divorce, Revenge, Swearing, Usury, Perjury, and Uncleanliness.”—Pope Nicholis, Caus. 15. Quest. 6. “The Pope's will stands for reason. He can dispense above the law; and of wrong make right, by correcting and changing laws.” Pope Nicholis Dist. 96. “The Pope can dispense against the law of nature, and against the universal state of the church.” Pope Nicholis Caus. 15. Quest. 6. “The Pope is free from all laws, so that he cannot incur any sentence of irregularity, suspension, excommunication, or penalty for any crime.” Dist. 40. The Cause in Northern Mich.
By I. D. Van Horn
BRO. WHITE: Since our last report, we have been employed in holding meetings at different places in Gratiot. We commenced meetings at St. Louis, but we soon learned that the people held great prejudice against our views, and did not want to hear us. Our congregations were very small, yet as the result of the few meetings we did hold, a few became interested, and two or three decided to keep the Sabbath of the Lord. Feb. 22, the male members of the church at Ithaca, met for the purpose of organizing into an association to hold church property, which was effected. We met with this church at their monthly meeting March 4th and 5th. In the forenoon on the Sabbath I gave them a discourse on prayer, which was followed in the afternoon, by the celebration of the ordinances. This was a season of rejoicing to all, for the Lord's blessing was with us. This church are earnestly striving for the victory, and may the Lord help them to obtain it, and finally be brought safely through to Mt. Zion. The little company at Alma are trying to follow the light of the last message. Sunday March 12th, they came together to consider the subject of organization. We gave them a discourse on the subject, after which they all expressed a willingness by vote to become an organized church. Accordingly, Thursday, March 16th, was appointed for that purpose, when they all came together and a church of seventeen members was formed. There are others who will unite with them soon. The little company of Sabbath-keepers west of Alma, who so gladly accepted the truth the past winter, are yet holding on, and making every sacrifice, necessary to effectually carry out the truth. We had an excellent meeting with them last Sabbath, when many of them expressed their gratitude to God, that they were permitted to hear the last warning message before it was too late. The seed has been sown here, and we trust upon good ground. Oh that it may spring up and bear fruit to the glory of God. We have just passed through a good meeting with the brethren and sisters in Greenbush. We find them all actively engaged in the cause, and all, both old and young, dwelling together in unity. Here Bro. Canright and I separate to fill our several appointments. We have labored together in harmony the past winter, and now as I separate from him for a little season, it seems like parting with an old and tried friend. May the Lord help us to prove faithful that we may stand with the remnant in the kingdom of God. The Drunkenness of the Nation.
By Wm. C. Gage
While recently in conversation with a literary gentleman, allusion was made to the case of a government official, who was unable to perform his duties on a late public occasion on account of intoxication. In commenting upon it the gentleman remarked, "That is not the worst of it; the whole nation is drunk; the people are thoroughly filled, even to intoxication, with the spirit of war, and have lost control of their reason." This remark, coming as it did from an avowed infidel, struck me as expressing very forcibly the state of the nations as described by the prophet in Jer. xxv, 26-28. We understand this prophecy applies to the time just before the second advent of Christ, when the nations are angry, Rev. xi, 18, and are preparing for the "battle of that great day of God Almighty," Rev. xvi, 14. And while we cannot help deploring the state of things that now exists, and the worse condition that will exist, we are compelled to see and admit that the prophecies are being rapidly fulfilled before our eyes. As we see the spirit of war and strife taking hold of the people, and even drawing away some who have seen the light of present truth, our earnest prayer should go up to God that he would save his people from even tasting of the "wine cup of this fury." In giving the signs of his second coming, our Saviour admonishes the watching, waiting ones to take heed lest their hearts be overcharged with surfeiting and drunkenness. We understand that the term drunkenness, here used signifies something more than physical intoxication, for we find it to be a peculiarity of all except God's people at the coming of Christ, and even some of his servants will say "my Lord delayeth his coming" and will "eat and drink with the drunken." Now while we are compelled to deplore the increasing prevalence of intemperance in our midst, yet it does not follow that this is the drunkenness here referred to, which we think signifies the excited and almost insane condition of the masses at or near the end produced by drinking deeply into the spirit of war and strife and the lusts of the world. Babylon is represented in the revelation as making "all nations drink of the wine of the wrath of her fornication." How well this has been fulfilled may readily be seen in the facts before our eyes, and she is still presenting the poisoned chalice to the lips of her infatuated devotees. This is amply illustrated in the teachings of the corrupt Christianity of the day. The people are being filled with the spirit of strife and contention by means of war sermons and the like, and the whole energies of the church and clergy seem bent in this one direction. Even the children are taught to love war and to hate their enemies, while a military spirit pervades even their play-hours, and instead of their childish amusements we find them learning the "Zouave drill" and other military evolutions. At a late "festival" of a large and popular Sunday-school, each boy was presented with a toy gun and equipments, and the public press admired the movement as calculated to instill a spirit of patriotism into the tender minds of the youth, which might have a lasting effect upon them. If patriotism and the use of implements of death are inseparable, then the less Christians have of it the better, and while we believe children should be taught to love a country so good as ours, yet it ought not to be to the exclusion of true Christianity, so antagonistic to a spirit of war and bloodshed. But above all they should be taught to earnestly "desire a better country, that is, an heavenly." While we cannot fail to see this growing tendency in our midst, may we also recognize it as one of the signs of Christ's speedy coming, and endeavor faithfully142 to heed the injunction of the great Head of the Church: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." Some of My Experience.
By Chas. Stratton
In the year of 1842 I was awakened to see my lost condition out of Christ, and led, as I humbly trust, to seek a pardon of all my sins, and thereby obtain a good hope in Christ. Then I began to live for God, and learn to do his will, one important item of which was to be buried with Christ by baptism into death, in order to walk in newness of life. I cheerfully obeyed, and joined the Christian church in Albion, Me. About that time the doctrine of the immediate coming of Christ was preached, in which I became deeply interested, and labored with all my might for the salvation of souls. When the time had passed, I labored on, occasionally hearing of the Adventists, but having no opportunities of associating with them. I lived in this way eleven years, feeling at times, woe is me if I preach not the gospel. The inquiry would come, Lord, what shall I preach? God alone knows the ordeal through which I passed, before the decision was fully made. Not feeling quite satisfied with the theology of the Christian denomination, my greatest anxiety was to know the truth. I studied the Bible as I never had before. Just prior to this time, Eld. Z. Manter became pastor of the church, and from him the church received more good instruction than they ever did before or have since. I saw at once that he did not preach as others had been wont to do, and soon learned by his preaching and conversation that he neither believed or preached that men had immortal souls, or that they received their reward or punishment at death, but at the resurrection. I was encouraged and strengthened by him to enter the ministry. About ten years ago I commenced the work tremblingly, with a very deep sense of the responsibility resting upon me. In a few months, quite a number requested baptism, and I was accordingly set apart by the laying on of hands, and joined the ministerial conference. My Bible and concordance were my only companions. I could find no eternal life out of Christ. As I was preaching to the Christian church in Cornville about four years ago, spiritualism came up among us and prevailed to some extent. After a great trial in my mind, I decided that it was my duty to come out more fully on the truth relating to the unconscious state of the dead and the destruction of the wicked, for which I have received much persecution from the ministry and membership. It was rather hard at the time, but at the present, I can look back and count it all joy. Bless the Lord. A year ago last June, I went as usual to the yearly conference. When the time arrived for the business meeting to commence, I soon found that the most important business they had to attend to, was myself. Accordingly I was arraigned before the conference without any previous notice, and one false charge after another brought against me, till my spirits were nearly crushed. Things that I never heard or thought of were laid to my charge. However, none of them were sustained but that of believing and preaching the unconscious state of the dead and the destruction of the wicked. They all acknowledged me to be a Christian. It was evident they were in a sad dilemma, and did not know how to get out. They had not taken one little step. At length they voted a member into the conference that had not previously belonged with them, and he helped them out. After giving me a little time to talk, my case was taken before a committee and examined more thoroughly. The conference tried hard to get me to ask a dismissal but I felt disposed to let them have their own way. After a good deal of trouble they voted to give me a letter of dismissal, wrote and read the letter, and had it recorded. I waited one year and did not receive the letter. I called in at the next yearly meeting and asked for my letter. Eld. Z., who gave them such timely help, deliberately said the conference never voted to give me a letter. I was shocked at such willful prevarication. I did not wonder that the Revelator said, “Come out of her my people, and be not partaker of her sins,” &c. I am searching for light and truth with all my heart. About one year ago Bro. Cornell came to our place and gave us a course of lectures on the commandments of God and the faith of Jesus, and I am thoroughly convinced that the seventh day is the Sabbath of the Lord, and I am cheerfully keeping it, and find it not a yoke of bondage. I am trying to be a faithful under shepherd, so that when the Chief Shepherd shall appear, I may receive a crown of life with all the ransomed ones in the kingdom, when the night of our trials has all passed away, and the joy of the morning has come. P. S. The above was sent to the World’s Crisis a few months since, but as that part relating to my embracing the Bible Sabbath was rejected, I now re-write the whole for the Advent Review. Life and Death.
By Joseph Clarke
“And whosoever liveth and believeth in me shall never die. Believest thou this?” John xi, 26. Says one, “This passage alone establishes the doctrine that at death the soul enters upon eternal life.” In order to understand this passage, we must get at the previously-expressed views of Christ himself on this point, and next see how he applies this assertion, and when, and where. First, we find that the Lord was at this time on a visit of condolence and sympathy with his disciples to the afflicted sisters of Lazarus, who was dead; and by reading the preceding verses, we see that Jesus had expressed himself fully upon the subject of the resurrection, preparing the way for the above-quoted text, thus: “I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live;” so that the passage, “he that believeth in me shall never die,” is qualified by the preceding clause, “though he were dead;” and all the prospect of life in the future is predicated upon the assertion, “I am the resurrection and the life.” The time, therefore, when the clause, “shall never die,” applies, must be at the resurrection, and the resurrection is made necessary in consequence of death. Of course the interim between death and the resurrection is here a blank, no allusion is made to it, because it is evident from Martha’s language in verse 24, “I know that he shall rise again at the resurrection, at the last day,” that her only hope of a conscious state of existence for her lamented brother Lazarus, was in the resurrection of the dead, which harmonizes, on this point, with the expressed views of Jesus Christ; and the interspace between death and the resurrection is not alluded to here by any one, either Jesus, or the sisters, Mary and Martha, or by the disciples. This being the case, the application of the clause, “shall never die,” to the intermediate space between the first death and the resurrection, is not only unnecessary, but ungrammatical, unphilosophical, and incorrect; and carries a meaning not to be found in a fair interpretation of the language used by the different individuals who took part in the conversation on this interesting, solemn, and important occasion; and it will be found upon a minute and searching investigation that those passages which are adduced in favor of conscious and intelligent existence during the time from death to the resurrection, do not at all apply to this period, but are made to appear so in many instances, by a forced interpretation. The term death as it is used in the Bible, when used literally, covers the whole period of time elapsing from the death of a human being till the resurrection; and it is evident that the inspired writers never dreamed of any other meaning being given to the word. Hence, Paul proceeds directly after speaking of the resurrection, to describe the triumphant language the resurrected righteous would use as they in glad surprise awake to the realities of the last day, and as they in astonishment and rapture contrast the feelings which they experienced while death was taking them into his fearful embrace, with the glory they behold, and the delight and rapture of the resurrection morning; for to them the death-scenes and associations are but an instant of time previous to the brightness of the coming of Jesus: then in their minds blending the two scenes so widely different, they cry out, O Death, where is thy sting? O Grave where is thy victory? Then will death be swallowed up in victory. Report from Bro. Bostwick.
By John Bostwick
Bro. White: I closed my lectures sometime since on Greenwood Prairie. A goodly number have taken hold of the commandments of God and the faith of Jesus. I now hold occasional meetings with them. Last Sabbath was our Monthly Meeting at Oronoco. Quite a number were present at this meeting. Seven loads from Greenwood Prairie, ten miles distant, were present on this occasion, and notwithstanding our eldest child had just closed his eyes in death, we felt to move forward in the strength of the Lord to the cheerful discharge of the duties of the day. With much freedom we addressed one of the most intelligent and respectable congregations ever assembled in this place on the subject of the two resurrections. This was a solemn, and I trust a profitable, meeting. After meeting we repaired to the water where we baptized twelve willing souls in the presence of the largest assembly ever gathered to this place on such an occasion. The Spirit of the Lord was with us, and was enjoyed by many. On first-day I was called upon to preach a funeral discourse five miles north of this place to a large company who had assembled to pay their last tribute of respect to an amiable and lovely woman who had made up her mind to become a Christian, but who before she had an opportunity of publicly declaring her intentions, was suddenly cut down by the enemy—death. While moving forward in the discharge of these duties, we felt to say with the poet, “Oh what can buoy the spirits up,
’Tis this alone—the Blessed Hope.” I thus remain, yours in affliction. How rich are the promises! how well adapted to the wants of God's children! How many are pining in sadness because they do not take God at his word. Oh it is good to ever trust in the Lord. The Psalmist had a sense of the great blessedness of committing all into the hands of the Lord when he exclaimed, "Oh taste and see that the Lord is good. Blessed is the man that trusteth in him." Again he says, "Many sorrows shall be unto the wicked, but he that trusteth in the Lord mercy shall compass him about." But says one, "My case is so peculiar!" and perhaps the enemy points him back to some sin he has committed, and tells him 'tis vain to hope. But here comes in a promise, "The blood of Jesus cleanseth from all sin." Again we read, "He that confesseth and forsaketh shall find mercy." We are to trust in the Lord at all times. Many are the cases left for us on record of those who trusted in him and were delivered. Perhaps we shall never be brought into a closer place than was the faithful Daniel. His enemies thought surely they had prevailed against him. He is cast among the hungry lions. They thought that they were sure of him then. But did his faith fail him in that critical moment? Oh no. With an unwavering trust he committed himself into the hands of his heavenly Father, and as his prayer ascended, behold an angel of the Lord came down and shut the lions' jaws. And the Lord will deliver all those who put their trust in him. How consoling the thought that the Lord careth for us. That like as a father piteth his children, so the Lord piteth them that fear him. Oh who would not secure his favor. May we so live that we may have his smiles resting upon us, and the watchcare of ministering angels. Then when he maketh up his jewels, we shall be remembered. Reports from Vermont Churches
By A. S. Hutchins
BRO. WHITE: After finishing my very pleasant visit at Corinth, (of which I spoke in my last), I visited a few scattered friends and brethren in Vershire, Chelsea, Williamstown and Middlesex. These brethren and sisters do not often enjoy the privilege of meeting with those of like precious faith, for the worship of God. Some of them are anxious to unite with the church when the way opens, while others, perhaps, do not fully realize the benefits of order in the church of God. We are sure that none who take a correct view of this subject, can look upon the order which the church are striving for, as a yoke of bondage, or as an impediment in the heavenly road, neither as an evidence that they are on the retrograde. The first Sabbath in Feb., I spent with the church in Wolcott. Felt to humble myself in view of God's goodness and my own unworthiness, and to earnestly plead with him for more of his love to be shed abroad in my heart, as I spoke again to these dear brethren and sisters. On the 7th, I reached home after an absence of four weeks. The same week, I was called to return to Wolcott to attend the funeral of Bro. Dustin Nichols, who died suddenly, and without a moment's warning. His funeral was attended on first-day, the 12th. It was a solemn and mournful occasion. Sabbath the 25th, I met with the brethren and sisters in Sutton. A few here are striving for victory and eternal life. March 1-4, I was at home. I think the Irasburgh and Charleston church was in harmony with the recommendation of the Gen. Conf. Committee, and felt in some measure to unite with the brethren and sisters, in the great harvest field, in humiliation, prayer and self-denial. But our roads were so badly blocked up with snow drifts about this time, that in our scattered conditions, (situated as we are some of us twenty miles apart) we could not get together for meetings. On sixth-day some of us made an effort to get to Charleston for the Sabbath meeting, but on coming to the worst part of the road, we deemed it inexpedient to think of getting through. So we returned to our homes. Last Sabbath we met in Brownington. I spoke on the nature and results of genuine repentance, from Jonah iii, 10. As we thought of the Ninevites aroused from their death-like slumbers of sin and iniquity, to immediate, heart-felt and saving repentance by the cry of one man, "Yet forty days and Nineveh shall be overthrown;" as we thought of the humiliation of the thousands and tens of thousands, from the king upon his throne, down to the lowest subject of the fast proclaimed for man and beast, and contrasted their condition with the privileges which we enjoy for knowing, receiving and obeying the truth, we were led to fear and tremble, if we repent not, and turn not to God fully, and serve him faithfully lest the men of Nineveh should rise in judgment with us, and condemn us, "because they repented at the preaching of Jonas." A. S. HUTCHINS.
Barton Landing, Vt., March 17, 1865.