THERE is much said about reform, and there are many who claim to be reformers at the present time. We will not stop to enumerate the subjects upon which reforms are urged, nor the different classes who urge them: suffice it only here to remark that we trust we shall be permitted to put in our claim also of being among the reformers of the nineteenth century; since we do claim this, and not only so, but, however presumptuous it may appear to some minds, we claim to be in advance of all reformers, and to labor for those true reforms which are especially essential to this perishing world.
A reform is an amendment of what is defective, vicious, corrupt or depraved; it is a changing from worse to better; and surely we can all see that there is need enough of this in our world. We therefore heartily bid all reforms, God speed! We are glad always and everywhere to see the great tree of error trimmed and stunted, though it may be but the lopping off of some of the outer branches, instead of the destruction of some essential root. But true reform and a true reformer will strike at the root of the evil to be corrected. True reform will purify the fountain, since we cannot otherwise expect a pure stream.
But the standard of rectitude and purity for this world is only found in the word of God. This much will all professors of Christianity tell us. The Word then is the source and basis of all true reformation.
An exchange not many months since offered the same sentiment when it said: "The Bible is the great anti-sin text-book; the church, the great anti-sin society. No reform can be successful and complete which is not founded on the great fundamental principles contained in the Ten Commandments. All else is surface work, and must prove abortive. As well might you kill a tree by clipping off here and there a twig, as kill a moral evil, while its root is still striking deep in a luxuriant soil."
"There," says one, "they've pitched upon the 'ten commandments' ready; now we know what's coming: something of course about the 'Sabbath' which these Seventh-day people everlastingly connect with all their teaching!"
Exactly so! and since you've opened the way we will begin on this very point. The Sabbath is something like an all-pervading principle in a man's religious belief. It is among the very commandments by which we show our allegiance and our love to God. It is the great link which connects man more closely than any other to his great Creator. And there is need of reform upon the Sabbath question. Justice and the word of God call loudly for a reform in a practice which has made a breach in God's holy law, with which is inseparably connected the honor of the supreme Law-giver, and the destiny of man.
But how do you know but that the command is already correctly observed, generally, so that there is no need of reform? We know how the commandment reads; and we know that the mass of professors do not pretend to keep the day specified in that command; and we know that the reasons they offer for another day are uncalled for, unscriptural and absurd; and we know that to keep another day for another reason, is not according to the "great fundamental principle" of that commandment. Therefore a reform is necessary or the letter, even, of God's requirement is not observed.
But we are the more sure on this point, since not only existing facts demand a reform, but this very reform is a subject of prophecy. There was to arise a power, distinctly noted on the page of prophecy, which was to change times and laws, a blasphemous beast, who should exalt himself above all that is called God, and set up his own decrees above those of Jehovah. See Dan. vii; Rev. xiii. But there is also as distinctly noted, while the scenes of earth are drawing near their close, a class of people coming forth—the remnant of the woman's seed—who should resist the decrees and commandments of the beast, and instead of them, be found keeping the Commandments of God. Rev. xii, 17; xiii, xiv. Here is pointed out the reform that should take place on the law of God. The Papal beast has made a breach in that law, and the last work of the true church is to restore it again; hence says the prophet Isaiah, Thou shalt be called the repairer of the breach, the restorer of paths to dwell in, and shalt ride upon the high places of the earth, if thou turn away thy foot from the Sabbath. See Isa. lviii, 12-14.
We say we bid all reforms, God speed! but some are laboring for reforms which they never will see accomplished. As much as any one, from our very soul we detest and abhor that foul blot of our country—slavery! and our sympathies are with those in whose hearts burns the love of freedom, and who would desire to see the bondman loosed from his chains. But he who expects to see the land freed entirely from this curse, or even to see slavery contentedly confine itself within certain limits, we can but regard as laboring under a false hope; for the character which the prophetic pencil has given to the two-horned beast, [Rev. xiii, 11,] a symbol of our country, is that he shall speak as a dragon! Not that slavery alone constitutes the dragon voice; but we must take with it its prime mover, that infernal spirit that is even now, on the plains of Kansas, burning the homes of freemen to the ground, and driving out their inmates robbed and insulted, and which but recently prompted a brutal assault upon a senator in the very halls of congress. Prophecy gives us no ground to hope for reform here: the beast speaks like a dragon. People may caress him never so fondly, or threaten him never so fiercely; they cannot reform his mouth; he will speak like a dragon still. The prophecy does not say that at first he spake like a dragon, but at length reformed his speech, and breathed forth a just and Christ-like spirit. His future history presents no redeeming feature. He will continue to bellow forth his dragon voice, till he shall be cast into the burning flame, and the remnant whom he will persecute shall take their stand of victory on mount Zion with the Lamb.
There is another subject upon which reform is needed to save mankind from a fatal delusion. It has been needed for years in the past, and because it did not take place, a huge evil is overspreading the world. We refer to the popular belief concerning man's condition in death, and his final destiny, as needing reform. Had the plain teachings of the Word been followed, there would have been now no need of reform; but there has been a wide and sad departure, and the peculiar dangers to which the present age is exposed demand a speedy return to the word of God on this subject. The theology of the world was "defective, corrupt and depraved," or Spiritualism would never have found soil for its dark and deadly roots. Here is the danger; and the only remedy is to reform an erroneous belief. Admit once that man is in death where the Bible leaves him, in a state of unconsciousness, waiting the resurrection, and the whole brood of spirits are stripped of their garb of light, and shown to be the emissaries of him who is the father of all lies.
The theology of the world needs reforming. The manners and customs of the church need reforming. True religion is not accustomed to dwell in gilded temples with pride and popularity, and corruption and hypocrisy. A reform is demanded; a return to the simplicity and devotion of early times; and whoever is engaged in the work of giving men a proper basis for their daily lives, a consistent view of the plan of salvation, and a well-grounded hope for the future, in opposition to the corruptions and errors of this degenerate time, is engaged in true and radical reform; and there is no nobler work on earth. Such reforms we cannot expect to become general. The way that leads to life is narrow and there is only here and there one who is willing to take it. It is about as hard to make a germ of truth flourish in this cold world, as it would be to rear a tender flower amid the snows of Siberia; and we might well nigh become discouraged were it not for the assurance that there will be a few plants ready to be transferred to a heavenly climate, to flourish there through all eternity.
We claim to be reformers; and we claim to be engaged in the noblest and most essential reform—even that of restoring the claims of the royal law of God, that men may conform their lives thereto. And we earnestly invite the attention of all to these things, in whose eyes reform is a sort of divinity, worthy of our highest regard if not of our worship. We invite their attention to these things. If actions which violate the plainest precepts of the divine oracles, ought not to be reformed, we know not what should be; and if this subject should not engage the attention of a world full of candidates for life or death, again we say, we know not what should.
OUR MONITORS.
By Editor
It is reported of one anciently that he employed a servant to come into his room and remind him that he was mortal. This circumstance has suggested to our mind that we are not only mortal; but there are events just before us that will bring it to the test, and we have our monitors of these events if we will but listen to their admonitions. "Coming events cast their shadows before." The judgments of God are preceded by a warning. The people in the days of Noah and of Lot were taken unawares only because they were willfully asleep. They "knew not" only because they would not know. And it is not because the people of the present day have no chance to know of its approach that the great day of the Lord will overtake them "as a thief."
The voice of Prophecy has declared that the great day of the Lord is near and hasteth greatly; and many are the signs that admonish us that that declaration is hasting to its fulfillment. As anciently the servant reminded his master of his mortality, so do the signs of the times admonish us in plainer language than that of words that the great day of the Lord is close at hand.
The evidences of prophecy fulfilled, the hand-writing that has been given on the walls of heaven, the "anger" and the "perplexity" of the nations, the mighty struggles of despotism, tyranny and slavery to bind their chains more firmly upon their victims, the seeming departure, in a measure, of the restraining grace of God, the waxing worse and worse of evil men and seducers, the development of those who have the "form of godliness but deny the power," the "perilous times" both to saint and sinner, the restless, feverish anxiety in the minds of men, and the failing of their hearts for fear—all these clustering like a body-guard around the sure word of prophecy, point unmistakably to the coming consummation. Happy they who take heed and escape for their life. "Ye brethren are not in darkness that that day should overtake you as a thief."
Tent Meeting at Waverly, Mich.
By M. E. Cornell, J. H. Waggoner
This meeting commenced, Sabbath, June 14th, and held over First-day. Three discourses were delivered each day, and the word had free course. Our social meetings were spirited. The Lord seemed to bless every effort from the beginning. The brethren and sisters there, as well as those from abroad, entered heartily into the work, all seeming resolved to arise and double their diligence. At the last meeting the Lord moved upon his servants in an especial manner, and in the sermon and exhortation which followed, the people were much moved by the proclamation of "the69day of vengeance of our God." A meeting was appointed at 7 o'clock, Second-day morning, after which we repaired to the river side, where eight souls were buried with Christ by baptism. The scene at the water was one of unusual interest, and the brethren and sisters went their way rejoicing.
In the afternoon we went as far as Trowbridge. Here we engaged in prayer and exhortation with good result. Two precious souls were set free in Jesus, and the next morning were baptized. The Lord was with us in our prayer meeting, and our confidence in the power of the present truth was greatly increased.
After arranging our appointments for our next Tent-meetings, we returned to Monterey, being directed, as we believe, by the special providence of God. A messenger was sent out to notify the friends of truth to meet at the barn of Bro. Wilcox at 10 o'clock, on Fourth-day. The brethren, both farmers and mechanics, left their business engagements and came out to meeting, much to the astonishment of those who were heaping up treasures for the last days.
Bro. Waggoner gave two discourses on the Sanctuary. The searching truths presented on this subject had the effect to awaken the church and fasten deeper conviction upon some who had been halting. At 6 o'clock we repaired to the water, where seven more were baptized, making in all forty baptized within two weeks at Monterey. In the evening the church came together to celebrate the ordinances of the Lord's house. The testimony of Jesus concerning the ordinances was unanimously received. The promise of the Saviour was verified. Sweet peace and union prevailed throughout the exercises. All were strengthened and confirmed in the faith.
In all these meetings Bro. Lowree and Green, who have charge of the Tent, have cheerfully seconded our efforts in word and work. The Lord seems to be moving them out to this work, and we trust they will prove efficient co-laborers in the spread of this last message.
M. E. CORNELL.
J. H. WAGGONER.
Allegan, Mich., June 19th, 1856.
THE WORLD'S CONVERSION.
By Editor
[THE following we extract from the Editor's preface to the work entitled, "The Voice of the Church on the Reign of Christ," by D. T. Taylor, revised and edited by H. L. Hastings, Peace Dale, R. I. The modern fable of a world's conversion is well shown up, and we can commend the work to every follower of Daniel Whitby.—ED.]
And what are the present prospects of a church that has set out in all confidence to convert the world? How may those now putting on the harness boast of greater expected success than is warranted by the experience of those who have put it off after having fought the good fight? The prophets could not convert the world: are we mightier than they? The apostles could not convert the world; are we stronger than they? The martyrs could not convert the world, can we do more than they? The Church for eighteen hundred years could not convert the world, can we do it? They have preached the gospel of Christ, so can we. They have gone to earth's remotest bounds, so can we. They have saved "some," so can we. They have wept as so few believed their report, so can we. They have finished their course with joy, and the ministry they have received to testify of the gospel of the grace of God; we can do the same. Can we reasonably hope to do more? "It would take to all eternity to bring the Millennium at the rate that modern revivals progress," said the venerable Dr. Lyman Beecher, before a ministerial convention, held close by old Plymouth rock. And what hope is there that they will progress more rapidly? Is it in the word of God? Glad would we be to find it there. Sadly we read that "evil men and seducers shall wax worse and worse, deceiving and being deceived."
Has God a mightier Saviour—a more powerful Spirit? Has he another Gospel which will save the world? Where is it? Is there any way to the kingdom other than that which leads through much tribulation? Is there another way to the crown besides the way of crosses? Can we reign with him unless we first suffer in his cause?
No doubt the world might be converted if they desired to know the Lord. And so had all who heard received with gladness the word of God, the world might have been converted within twenty years of the day of pentecost. If each Christian had brought one single soul to God with each successive year, the calm splendors of the Millennial era might have shone upon the declining years of the Apostles of Jesus Christ. But instead of this, ages of darkness came on. The world did not repent, but the church apostatized. If the gospel were to convert the world we should have seen tokens of it ere this. But where are such omens to be found? Shall we look at Judson, who labored ten long years before one sinner yielded to the claims of the gospel? Shall we look to the dense darkness of the heathen world? Shall we look at the formalism of the professed church? Shall we look at the wide extension of infidelity? Shall we look at the abounding of iniquity and the waxing cold of love? Shall we look at a world, where eighteen hundred years of toil and tears has not brought one twentieth part of mankind even to a profession of true Christianity; and where not more than one fifth claim for themselves the dubious title of Christian nations? Shall we look over a world in which we cannot find one nation of Christians, nor one tribe of Christians, nor one city of Christians, nor one town of Christians, nor one village of Christians, nor one hamlet of Christians, save here and there where a questionable faith has led a few, with hypocrites even then in their midst, to withdraw themselves from the world and cherish the untried virtues of secluded life? Surely, after eighteen hundred years of experiment with that system which was to convert the world, men might point to some country, to some province, to some nation, and say, Behold the commencement of a converted world!
But will not the gospel then prove a failure? That depends upon what is to be expected of it. If the gospel was to effect the eternal salvation of all mankind, then failing to accomplish that work is a failure of the gospel. If the gospel was to convert the world, then if it is not done it will prove a failure. But if the gospel was preached "to take out of the Gentiles a people for his name," then it is not a failure. If it was given that God might in infinite mercy and love, "save some," then it is not a failure. If it was given that every repentant sinner might have eternal life, and that every good soldier might receive a crown of glory, then it is not a failure. If it was given that an innumerable company might be redeemed out of every nation and kindred and tongue under heaven, then it is not a failure. If it was given that the vales and hills of paradise restored, might teem with a holy throng who shall be "equal to the angels, and be the children of God, being the children of the resurrection," then it is not a failure. If it was given that the elect might be brought into one great family of holy ones, then it is not a failure. And was not this its object rather than the exaltation of a worldly church to the splendors of earthly prosperity, while beneath the theatre of their easy triumph there slumbers the ashes of prophets and the dust of the apostles? Are they to hold jubilee a thousand years while the martyrs' unceasing cry, "how long, oh Lord," goes up to God? Are they to have their songs of triumph, while the whole creation groaneth for deliverance, and while that longed for day of the redemption of our body is postponed? Nay, verily, the hope of the one body is one hope. The hope of the church stops not at death, it sweeps beyond earth's scenes of tempest and of storm, and reposes in the calm beamings of that sun of righteousness which shall glow above the bosom of paradise regained.
Thus teaches the word of the Lord. Thus responds the universal church. There are, I know, with regard to the details, differences of opinion. But this only strengthens the argument. It shows that the church were not led by blind reverence for the traditions of their fathers. But on the leading features they all agree. Wide apart as the poles in their theological opinions, they all agree in one point, that the coming of Jesus and the scenes of Judgment must precede the rest of the church of God. They all agree that the church shall never reign till she reign complete in the presence of her Lord. They all agree that earth is not her rest until renewed by the power of God. They agree that the world will not be converted, but that the Judge of quick and dead must come upon a race not ready for the harvest of glory, but ripe for the sickle of wrath. And is not this the voice of the prophets and apostles? If we read that God will comfort all that mourn in Zion, is it not at the day of the vengeance of our God? If Christ is to have the heathen for his inheritance, will he not "break them with a rod of iron, and dash them in pieces as a potter's vessel?" If the kingdoms of this world become the kingdoms of our Lord and his Christ, is it not when "nations are angry and God's wrath is come?" If the new covenant be made with men, is it not beyond preaching and teaching, when they shall not any more teach his neighbor or his brother, know ye the Lord, for all shall know him from the least even unto the greatest? If Jerusalem is to be comforted by the blessing of God, will he not make her an eternal excellency? If God create new heavens and a new earth, shall not God's saints "be glad and rejoice forever in that which he creates?" If the "righteous shine forth as the sun in the kingdom of their Father," will not the tares be first gathered in bundles and cast into "the furnace of fire?" So of the whole Scripture. The old earth must be dissolved ere the new one can appear—Satan must be dethroned ere Christ can reign, and death must be swallowed up in victory ere the saints can sing the victor's song.
Towards those scenes we hasten. The coming of the Lord draweth nigh. The rest is before us, and the toil is very brief. But alas for the world! Woe to an earth that will not repent. The Deluge and the Dead Sea tell us what God has done. The Scriptures tell us what he will do. The Sword shall not always sleep in the scabbard—it is about to be unsheathed. Watchman, set the trumpet in thy lips! Sound in the ears of the world the dread alarm—"But if the watchman see the sword come, and blow not the trumpet, and the people be not warned: if the sword come and take away any person from among them, he is taken away in his iniquity; but his blood will I REQUIRE AT THE WATCHMAN'S HAND!"
INTERESTING INCIDENT.
By James White
At the Tent-meeting at Waverly, Mich., were two boys from a distant neighborhood, one quite small. There was a query in many minds whether his parents knew of his coming; but he was cared for, and provided for during the meeting. On Third-day morning, as Bro. Lowree and myself were riding along on the Tent-wagon, we were hailed by a boy by the roadside, and soon recognized our little friend of the Tent-meeting. We stopped and conversed a moment with him; his parents were absent, and we gave him a couple of books and commandment cards, and were about to proceed on our journey when the mother came in. We then concluded to tarry a little longer, and the lad was sent after his father.
From him we learned that the boy, who was about twelve years old, though small, had heard Bro. Cornell last Winter, and became very much interested in him and his lectures. When he heard of the Tent-meeting he obtained his parents' permission to go, that he might hear more, and so went on foot a distance of about twelve miles, to hear the good news! He was well pleased with the meeting, and gave his parents a good report of what he had seen and heard.
His attachment to the commandment-keepers was a point of interest to me; he said also that he loved the Sabbath. After conversation and prayer with the family, we resumed our journey; and I felt that I had there enjoyed one of the most precious privileges of pilgrim life.
The Saviour says, "Who hath ears to hear, let him hear." Alas, how few there be of the multitudes that have ears to hear; and how many of "the wise and prudent" of the world will the example of this boy rise up against in judgment. J. H. W.
CHURCH ORDER.
By J. B. Frisbie
BY J. B. FRISBIE.
(Continued.)
4. ORDINATION.—We will consider the office of a bishop or elder. Bishop comes from the Greek word, episkopos, which signifies an inspector, overseer, superintendent, a chief officer in the Christian church. Acts xx, 28; Phil. i, 1; 1 Tim. iii, 2; Titus i, 7; 1 Pet. ii, 25. Greenfield's Gr. and Eng. Lexicon. The word itself conveys some idea of his duty; but this we will consider hereafter. It is the authority by which a bishop receives his office that we wish here to notice in particular.
By what authority does the bishop receive his office? We as a church acknowledge no authority except that which comes from God the Father, through our Lord Jesus Christ, by the power of the Holy Spirit, and by being chosen by the church, and set apart by the laying on of hands of the presbytery, or elders and bishops.
For direct testimony for such authority we will examine 1 Cor. xii, 28: "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," &c. "Paul called to be an apostle of Jesus Christ, through the will of God." We will here observe that it is God who sets the different officers or gifts in the church. Eph. iv, 11. "And he (Christ) gave some, apostles; and some, prophets; and some, evangelists; and some pastors and teachers." This is God's work through Christ.
Acts xx, 28. "Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers," (episkopos, bishops.) Here the Holy Spirit made these bishops overseers of the church of God.
2 Cor. viii, 19. "And not that only, but who was also chosen, (cheirotoneo, to vote or choose by holding up the hand; to choose, appoint by vote, select, ordain, appoint, constitute, (Acts xiv, 23; 2 Cor. viii, 19.) of the churches to travel with us with this grace, (or gift,) which is administered by us to the glory of the same Lord, and declaration of your ready mind."
This testimony proves that the churches chose, ordained or appointed by holding up their hands in voting their choice who should be messengers of the churches. 2 Cor. viii, 23. "Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate (for) me Barnabas and Saul; for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they being sent forth by the Holy Ghost departed," &c. Acts xiii, 1-4.
In this we learn that the Holy Spirit called Barnabas and Saul to be separate or set apart by the laying on of hands of these prophets and teachers who were in the church at Antioch, after they had fasted and prayed. The Spirit had called them to the work of preaching, establishing churches, and causing elders to be ordained (cheirotonia) by lifting up hands, as the word imports. Acts xiv, 23. This can be seen to have been their work by reading the 13th and 14th chapters of the Acts of the Apostles. Whatever was done by the order of the Holy Spirit, is spoken the same as if the Spirit had done the work.
It is very evident from the above proof that the power and authority to ordain elders or bishops in the church came from the Holy Spirit of God. And the laying on of hands was the separating act by which grace was imparted to do the work and office of a bishop. We have no account that those brethren in the church at Antioch were any more than prophets and teachers, like Paul and Barnabas at that time, but acted under the direction of the Spirit of God. This does away with all this endless controversy that has been in the churches, about apostolic succession of power through popery, &c.
We will say here that if we have no higher power than that which comes through popery, we have no power at all; for they have none themselves, therefore none to impart to others. So we have no other way but to apply to the great Head of the church, Jesus Christ, and get our power and authority directly from heaven as the early Christians did, as in the examples referred to. By this means we can have the restitution of all things back to primitive order. (gifts not excepted.)
But it may be asked who has the power to lay on hands to separate these preaching elders or bishops to their office. We answer in the first instance, the presbytery. And who are these? 1 Tim. iv, 14. "Neglect not the gift that is in thee which was given by prophecy, with the laying on of the hands of the presbytery." (Gr., presbuterion, a body of old men, an assembly of elders, spoken of the Jewish Sanhedrim, Luke xxii, 66; Acts xxii, 5; and of the elders or chief persons in the Christian church, a presbytery. 1 Tim. iv, 4.) We ask, then, Who appointed the elders or chief persons in the Christian church? We answer The church ordains or appoints them by a vote taken by the lifting up of hands, according to the direction of the Lord.
Then we see that the laying on of hands was the separating act by which the grace of God was imparted. But the power and authority comes from God by the Holy Spirit; for it is said, "The Holy Ghost hath made you overseers," "The Holy Ghost said, Separate me Barnabas and Saul." Then it is by the authority of God and not of man.
5. THE DUTY OF ELDERS.—Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Acts xx, 28. "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of ready mind; neither as being lords over God's heritage, but being ensamples to the flock." 1 Pet. v, 2, 3. "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come [now is] when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers having itching ears; and they shall turn away their ears from the truth, and shall be turned unto [heathen, Catholic] fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." 2 Tim. iv, 2-5. "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus." Col. i, 28.
These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself." 1 Tim. vi, 2-5.
The bishop should watch over the church as a good shepherd would watch over his sheep, to keep them from devouring wolves. Acts xx, 29-32. To watch against false teachers and false doctrine. 1 Tim. iii, 3, 7. "As I besought thee to abide still at Ephesus when I went into Macedonia, that thou mightest charge some that they teach no other doctrine. Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm." This led the Apostle to lay down plain rules of qualification against self-sent teachers.
1 Tim. iv, 6, 11, 12. "If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity."
To feed the flock of God is to minister the word of life and administer the emblems of bread and wine in remembrance of the broken body and spilt blood of our Lord, until he come again the second time according to the example set by our Lord himself while on earth. John xiii, 4-17; 1 Cor. xi, 23-26, in which is found the example of Christ's administering, and his telling his ministering disciples to do the same; and also Paul's saying, "that which I also delivered unto you," &c. And the instances of the teachers' breaking bread, show quite conclusively that this is part of the elder's duty.
6. HOW TO PREACH.—1 Cor. ii, 4, 5. "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and power: that your faith should not stand in the wisdom of men, but in the power of God." Rom. i, 16. "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth." Rom. xv, 19. "Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ." 1 Cor. iv, 20. "For the kingdom of God is not in word, but in power." 1 Thess. i, 5. "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance: as ye know what manner of men we were among you for your sake." 1 Thess. ii, 11-13. "As ye know how we exhorted, and comforted, and charged every one of you, as a father doth his children, that ye would walk worthy of God, who hath called you unto his kingdom and glory. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God which effectually worketh also in you that believe." 2 Cor. vi, 4-10. "But in all things approving ourselves as the ministers of God in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed: as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." Jude 17-20. "But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, having not the Spirit. But ye, beloved, building71up yourselves on your most holy faith, praying in the Holy Ghost."
That kind of preaching that has no Holy Ghost in it, is not true gospel preaching in the sight of God. All formal, cold words, without the Spirit of God, can do but little good. Let it be our constant prayer, O! Lord, give us thy Spirit, that we may not only preach the word but feel the power. Let the love of God be shed abroad in our hearts by the Holy Ghost which is given unto us.
O, holy Father, keep,
Keep through thine own Almighty name,
These dear disciples of the Lamb,
Now they in anguish weep;
For now I leave them, and I come to thee—
Keep those from strife whom thou hast given me!
That they may all be one
As thou, my Father, art in me,
And I thy Son am one with thee.
Let the good work begun;
Be consummated in their unity—
From strife and sad divisions keep them free.
The glory thou didst give
To me, thy well-beloved Son,
I freely have bestowed on them,
That they by grace may live;
In love as brethren, that the world may see,
And know by this that I am sent by thee.
And I in them will dwell,
As thou hast always dwelt in me,
That they in one may perfect be;
That all the world may tell,
That them thou lovest as thou lovest me,
That praise and glory may be given thee.
A. M. A. CORNELL.
COMMUNICATIONS.
By A. S. Hutchins
“Then they that feared the Lord spake often one to another.”
From Bro. Hutchins.
Bro. Smith:—A few weeks since I commenced holding meetings in the town of Sheffield, where I tried twelve times to present the evidences from the Bible, that we are living in the perilous times of the last days, and that the Commandments of God and the Faith of Jesus must here be kept by the remnant of God's people, in order to be prepared to meet the Son of man in peace when he cometh.
From the commencement of the meetings to their close, the interest to hear was good. And it is my firm expectation that several of the candid friends there will soon “Remember the Sabbath-day to keep it holy.” An anxiety still remains to hear, and it is desired by the friends in that vicinity, that the Tent should be pitched there.
Last week I came to Franklin Co., and in company with Bro. Austin, visited Bro. A. C. Bourdeaux. I found him with some of his friends firm believers in the Bible Sabbath. And they are anxiously searching for the truth on every point, I think. Our short interview with Bro. B. was a choice one. His heart rejoiced to meet with those of like precious faith. I expect to meet with him this week on my way to the Tent meeting, and hold some meetings with him.
On the 8th inst., I preached in the Advent Meeting House in South Troy. A goodly number came to hear. And while presenting the truths of the three Messages of Rev. xiv, I felt that the truth made all those free who loved it.
After closing my remarks a Methodist minister arose and said this keeping Saturday for a division among God's children was all of the Devil, and that it could not be proved from the Bible nor history that the seventh day does not come on Sunday.
He had read two of the greatest writers, talked with the presiding Elders, and other “smart” men who believed the seventh day comes on Sunday. But he hoped this question would not be made a test of fellowship; for he should condemn no one who keeps Saturday. We asked him if he believed the seventh day should be kept, to which he replied, There is no definite proof for any day.
After the meeting closed he said that a man that worked on First-day ought to be fined, and that he proved that the Sabbath was binding by the fourth commandment.
Bro. and Sr. Sheffield are strong in the Sabbath truth in this place, and others are favorable.