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Review and Herald, Vol. 23, No. 25.

BOTH SIDES OF THE SABBATH QUESTION

Review and Herald

May 17, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 17, 1864

BOTH SIDES OF THE SABBATH QUESTION.

By Uriah Smith

Review of T. M. Preble.

(Continued.)
Preble.—"Jesus speaks from 'a mountain'—hear him:—
" 'Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced committeth adultery. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, swear not at all; neither by Heaven; for it is God's throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil.
" 'Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that ye may be the children of your Father which is in Heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect.'—Matt. v, 27–48.
"Here is a

NEW CODE OF LAWS,

praise God, worth having—superior to those of the old dead 'schoolmaster'! This also puts to silence all cavil about the 'ten commandments,' or the decalogue, being superseded by the commandments or laws of Christ: for in this case there are at least two of the commandments of the decalogue especially referred to, viz.: the sixth and seventh.—'Thou shalt not kill,' and 'Thou shalt not commit adultery.'
REPLY.—We have been patiently waiting for Eld. P.'s new code of laws. We have been hearing incessantly about the "new law of faith," "the law of Christ," "the law of the New Testament," &c. Now if such a code of laws exists in the place of the ten commandments, it devolves on Eld. P. to produce this code, to show us the laws contained under it, and the extent of their requirements or prohibitions. We know sin only by the demands of the law; for, says an apostle, writing to the Gentiles and for the benefit of Gentiles, "By the law is the knowledge of sin;" and another apostle explains as late at least as the year A. D. 90, "Sin is the transgression of the law." Rom. iii, 20; 1 John iii, 4. Now what is sin, according to Eld. P.'s new law? Let him show us that law, or at once and forever abandon the idea. If such a law exists, it can and should be produced. Hence, as Eld. P. has grown rapturous over his new law, we have been waiting for him to produce that law, show of how many commandments it consists, tell us when it was enacted, by whom it was enacted, and how it came to take the place of the former ten commandments.
We have at last come to something which he calls a "New code of laws, praise God worth having," and "superior to those of the old dead school-master," or the ten commandments. As much as to say that those commandments which David pronounced "perfect converting the soul," were not worth having! But what is this "new code of laws?" Simply, some comments which the Saviour utters upon the traditions of the scribes and Pharisees, as relating to the ten commandments. A moment's consideration of the subject will make this apparent to the impartial reader.
1. Christ sets up the moral law, the ten commandments, as the great standard. He had not come to relax, abrogate, or annul it, and not a jot or tittle of it was to pass, as long at least, as the heavens and earth should stand. Matt. v, 17, 18.
2. He declared that whosoever should break, and teach men to break, one of the least of these commandments, even a jot or tittle, he should be called the least, or be of no esteem, or have no part in, the kingdom of Heaven. But whosoever should do and teach them, the same should be called great in the kingdom of Heaven. And let it be noticed that this blessing pronounced upon the doing and teaching of the least of these commandments, is introduced with the word therefore, showing it to be a conclusion from the preceding statement that not a jot or tittle of the law should pass, till all things should be fulfilled.
3. He arraigns the standard of the scribes and Pharisees before the standard of the ten commandments, in these words: For I say unto you that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven. Verse 20. He had just said that those who broke one of these least commandments, should not enter into the kingdom of Heaven. His charge therefore against the scribes and Pharisees was virtually that they had broken these commandments. But what was the matter with the scribes and Pharisees? They pretended to keep the commandments most strictly; how had they broken them? Answer. Just as he accused them on another occasion, Matt. xv, 6. "Thus have ye made the commandment of God of none effect by your tradition." Hence he goes on in Matt. v, to arraign their traditions, or their standard of righteousness, before the true standard of the law of ten commandments, tearing off from it their corruptions, and setting it forth in its true import and intent. The Jews, according to credible authors, had fallen into the error of teaching that the commandments only had reference to the outward acts: and that if, in this respect, a person's deportment was correct, the requirements of the law were sufficiently met, what ever might be the feelings, purposes, desires or passions of the heart. The Saviour lays bare the hypocrisy of such teaching by showing that the law of God has to do with the motives as well as the outward acts, and that it can be violated in spirit even though the letter remains unbroken. So we find that every principle laid down by him respecting murder, from verses 21–26, is included in the sixth commandment. All that is said from verse 27 to verse 32, is included in the seventh commandment. Verses 33–37 forbid an irreverent species of swearing, prevalent among the Jews, and coming under the head of the third commandment. And the remainder of the chapter is devoted to an exposition of the great principle on which one division of the law hangs, namely to love our neighbors as ourselves. Is there anything in this to show that the "ten commandments, or decalogue" were superseded by these words of our Lord? We are surprised that any person with a sane head and honest heart should make such a claim. Jesus is simply setting forth the extent of the principles of the ten commandments, showing how far the standard of the scribes and Pharisees fell below the true standard of the law of God.
Somuch on the meaning of this portion of scripture. We must notice a fatal objection or two lying in the way of Eld. P.'s view.
1. If these sayings of Christ constitute, as he claims, a new code of laws, they were enacted some three years and a half before the old were abolished! No theory involving such a feature, is entitled to a moment's consideration.
2. What Eld. P. here calls his "new code of laws, praise God worth having," is very incomplete. There are, at most, but three of the ten commandments specifically referred to. Hence, according to his view, this "new code of laws," this "new law of faith," will permit us to have other gods before Jehovah, bow down and worship graven images, violate the Sabbath, dishonor our parents, steal, bear false witness, and covet. Is this a complete and perfect law? But perhaps Eld. P. will say, This is not all the code. Why then did he not call it only part of a code instead of a "new code, praise God worth having?" But if this is only a part of the new code, where is the rest of it? and when, where, and under what circumstances was it enacted? The opposers of the ten commandments are called upon to produce their "code." The view we advocate, that Christ in Matt. v, is simply commenting on the commandments, and, after affirming in the strongest terms, the perpetuity of the whole code, refers to those on which the Jews were especially guilty, makes all harmonious and plain.
We have already referred to the claim that all our duty is enjoined in the New Testament, as Fallacy No. 1, into which Eld. P. had fallen; and we promised to speak of it again. As we have now reached the only place where Eld. P. endeavors to collect his new code of laws, meagre as it is, this is the proper place to introduce it. We affirm, then, that the New Testament is not the law-book of mankind; that there is no new principle of morality introduced therein, and not only so, but that the second commandment cannot therein be found; that is, there is no law in the New Testament to forbid our making graven images and bowing down to worship them.
Do you say the words of Christ forbid it in Matt. iv, 10, "Thou shalt worship the Lord thy God, and him only shalt thou serve?" Then notice that these were the words of Christ to Satan; they are not a New Testament law, but only a quotation from the Old, introduced by the expression, "It is written."
Do you say again that we are exhorted to flee from idolatry, 1 Cor. x, 14? What is idolatry? If the New Testament contains the law for its prohibition, the New Testament must also define it; but the only definition we have of it in the New Testament is, that covetousness is idolatry. Col. iii, 5. Nothing here certainly to forbid graven images. Do you say then, that we must go to the Old-Testament law for the definition, then we reply, we must go there also for the prohibition; for the law that is sufficiently in force to define a sin, is sufficiently in force also to prohibit it.
We repeat, also, There is no law in the New Testament to forbid the formation or worship of graven images; and you who are teaching that all law is abolished but the New Testament, are practically, we do not say intentionally, breaking down the barrier and opening the way to one of the most heinous sins against the Lord Jehovah.
Again, how will you prove from the New Testament that a man may not marry his sister or any one that is of near kin to him? Do you say that it is a species of adultery? How do you know the New Testament does not say so? Do you say that the common sense of mankind forbids it? Then you abandon your ground that the New Testament is a sufficient law, by making common sense come in to supply the lack. In the 18th of Leviticus we find full and explicit laws on this point. Do you say that these were given to the Jews alone? We reply that there is a moral principle involved therein, binding upon all other nations as well as the Jews, as we learn from the fact that this was among the abominations for which the Canaanites were destroyed out of the promised land, to make way for the children of Israel. Yet the New Testament has not a word to say about this sin. Let no more be said, therefore, about the laws of the New Testament "superseding" the morality of the Old, until it can be shown that no deficiency exists in what are called New Testament laws, either on the second commandment or the point now before us.
We would again remind the reader of the view which we hold to be truth, namely that the moral law has been brought over into the New Testament as a whole, and is binding in this dispensation in all its particulars, and to their fullest extent, reaching even to the thoughts and intents of the heart; and we ask him to consider whether such a position is not preferable to the views which Eld. P. has set forth.
Preble.—"If any one is disposed to think that the Lord Jesus Christ's laws, as found in the New Testament, are more lenient than those of the Old, let them take for an example what is said in the above quotation, and especially what is said in regard to the sin of 'adultery'; and they will find that THE NEW TESTAMENT LAWS ARE MORE STRICT THAN THOSE OF THE OLD: for the Lord Jesus Christ makes a man guilty of 'adultery' who shall even look on a woman 'to lust after her.' But says the caviler, Christ let the woman go, who was taken in the very act of adultery, without condemning her. Without condemning her for what? I ask. He did not, to be sure, condemn her to 'be stoned,' as 'Moses in the law commanded,' for the sake of gratifying the woman's accusers—those old 'hypocrites'—who themselves were guilty of the double crime of, first, complicity with the woman; and second, of tempting Christ, that 'they might accuse him;' but he did condemn the woman as a sinner! and said, 'Go and sin NO MORE.'
REPLY.—The misapprehension under which Eld. P. labors in the remark that "the New Testament laws are more strict than those of the Old," is at once apparent, when we consider that what Christ says is only a comment on the moral laws of the Old Testament showing the extent of their principles, and the exceeding strictness of their requirements as already set forth. The trouble was here: The Pharisees had lowered the standard of the law, and by their traditions destroyed the spirit; and what Christ says, is not giving a new law, but simply stripping off the traditions of the Pharisees, and affirming the strictness of the Old. And we are sorry to see Eld. P. on this question arraying himself on the side of those hypocritical pharisees, instead of taking his stand with the "living Jesus."
(To be continued in No. 1 of next volume.)

Duty.

"No matter where," if duty calls thee, go! Amid contagion, poverty, and death, Bend o'er the sufferer in his hour of woe, Nor fear the blast of pestilential breath.
Go o'er the wintry ocean! tremble not When night, and storm, and darkness, round, above, Hover like ravens—self-approving thought In thy soul nestles, like the soft-winged dove.
Go to the desert! burning heats by day, Nor foes by night, disturb thy sweet repose; Up-springing flowers adorn thy lonely way; To slake thy thirst, the sudden fountain flows.
Speak thou, as duty bids thee, truthful words; If danger threatens, still be bravely true. Trust thou in Him who rules the raging floods, And thou shalt triumph o'er the billows too!
Speak thou for the oppressed! Be thou his friend. "Mercy," the poet saith, like heaven's own rain, "Is doubly blessed," which upward doth ascend To gather might, then break on earth again.
Toil in thy Master's vineyard! Watch and pray! Toil for thy race, for whom the Saviour bled: Let his example cheer thee on thy way; And if he bids thee, toil for daily bread.
Do, suffer, die, at duty's call divine, Nor rest from battle till the victory's won; Then, soldier of the Cross, a crown is thine— Then, faithful servant, hear thy glad "Well done!"

Joy in the Lord.

By R. M. Hatfield

THERE are persons who grow sad at the mere mention of a life of piety. They expect Christians to be moping and melancholy, and are not surprised if they find them austere and sullen. Religion is regarded as a disagreeable necessity—a something that prepares people for happiness in Heaven by making them miserable upon earth. However this notion may have originated, it receives no countenance from God's word. To be joyful in the Lord is placed before us as a privilege of all Christians. Not only so, but it is enjoined as an imperative duty. We are required to be happy and joyous, just as we are required to be patient and submissive. And there is nothing strange in this when we remember that "joy in the Holy Ghost" is one of the essential elements of the mind that has been renewed by grace. Love and joy are no less fruits of the Spirit than meekness, goodness, and faith. We are to rejoice not only in times of prosperity, when we have all things and abound, but "in afflictions, in necessities, in distresses,"—to "rejoice evermore;"—and the obligation to do this rests on the same authority that requires us to "be sober and watch unto prayer." It can hardly be necessary to quote texts in support of this position. The Old and the New Testament, prophets and apostles, perfectly agree in representing the good and pious man as being happy. The ways of wisdom are ways of pleasantness, and the path of the just is as the "shining light that shineth more and more unto the perfect day." The redeemed of the Lord are to come to Zion with songs and everlasting joy upon their heads. Believers are not to wander in the wilderness, weary and faint, seeking rest, and finding none. The promise is: "Ye shall go out with joy and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." There can be no doubt that it is the will of God that the children of Zion should be joyful in their King. And it becomes all Christians to nourish this holy affection in their souls till they are enabled habitually to "rejoice with joy unspeakable and full of glory." They are to do this first for their own sakes. Joy in the Lord is a means of grace to the believer.
We are not ignorant of the fact that a class of religious writers speak of the advantages of the "wilderness state." They insist that it is profitable for Christians to pass a considerable part of their time in heaviness through manifold temptations, if not in darkness and despondency through the deceitfulness of sin. It is good for the soul to be cast down and tossed about, as it is by such a discipline that we are brought to yearn for our heavenly rest. The loss of the consolations of grace, and painful uncertainties as to our spiritual state, are represented as tending to humility and holiness. These views, largely insisted upon as they are by the mystics, find no support from the Word of God. On the contrary, "we are saved by hope," and "the joy of the Lord is our strength." The full assurance of faith and fellowship with the Father, and with his Son Jesus Christ, are essential to the best development of the Christian character. An atmosphere of light and peace, of love and joy, is the very one in which the Christian graces thrive and come to rich and beautiful maturity.
Plants and flowers may be kept alive in a dark room or cellar, but fresh air and sunshine are indispensable to their perfection. And the "fullness of the blessing of the Gospel of Christ," is promised to those who walk in the light, and abide in him in whom is no darkness at all. The Christian may not rejoice in an exemption from the common afflictions of life. He is a man of like passions with others, and the grace that purifies his heart makes him peculiarly susceptible to suffering. But in the day of adversity, when earthly comforts fail, and he is most desolate and broken-hearted, he may find a sweet and solemn joy in communion with God. Paul on a certain occasion describes himself as being "sorrowful, yet always rejoicing," and the prophet, under the influence of a resolute and heroic faith, said, "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet will I rejoice in the Lord; I will joy in the God of my salvation."
But for the sake of others, not less than for their own, should believers cultivate a joyful trust in the Lord. A gloomy and desponding Christian misrepresents the gospel, and disparages the way of truth. Those who have received the glad tidings, and in which it "effectually worketh," are described in the word of God as a saved and happy people. They are to worship the Lord in the beauty of holiness, to adorn the doctrine of God our Saviour, and shine as lights in the world. The promise to such is that they shall find rest in Christ, and that their hearts shall be kept in perfect peace amid all the commotions of life. They may be buffeted by Satan and suffer through the thorn in the flesh, but they are kept by the power of God, and consoled by the assurance that all things work together for their good. Their afflictions, in the estimation of a Christian faith, are "light,"—"but for a moment,"—and "not worthy to be compared with the glory that shall be revealed" in them. And the world has a right to expect of those who are sustained by such a hope, that they will bear up with cheerful fortitude against the ills of life. And when a Christian, instead of doing this, succumbs to misfortune, and sinks into despondency, he gives his enemies occasion to taunt him with the question, "Where now is thy God?" It may be well enough for Pharisees and hypocrites to be of a sad countenance, and to disfigure their faces—the believer is to wash his face, anoint his head, and eat his bread with joy. The comforts of the Lord delighting his soul, should render his whole life beautiful and attractive. Commendations of the way of truth by grim and ghastly Christians do harm rather than good. The appearance of a company of nuns or Shakers with their doleful countenances and hideous dresses would be enough, we think, to prejudice a nation of heathens against the gospel. No little harm has been done by publishing to the world the private journals of morbid and melancholy Christians. If the life of a good man has been marred by such an infirmity, let it be buried as quietly as possible along with his other faults. A Christian has no right to be forlorn and wretched, and cannot be without wronging himself and inflicting an injury on others. But this joy in the Lord is indispensable to the Christian as apreparation for the personal efforts it is his duty to make for the salvation of souls. And these individual efforts are just what the church and world now most need. What we want is an increase of quiet, unprofessional efforts to save souls.
We need devout men and holy women, not a few, to engage in this work. And the constraining love of Christ is the one great qualification for those who would save souls. The love of God, shed abroad in the heart, enables them to say with holy boldness, "That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ." The hiding of God's power is with the men who have this heavenly anointing. When from warm and glad hearts they declare what great things God has done for their souls, the Lord is with them, and none of their words fall to the ground. The anxious, restless souls who are inquiring, "Who will show us any good?" listen to this testimony and believe.
In all our congregations there are men who are to be influenced, not by arguments or learned prelections, but by the simple, heartfelt testimony of those who have been with Jesus, and tasted that the Lord is gracious. In view of the interests of the souls who are perishing, it becomes us to pray for the hastening of the time when all Christians shall have "an unction from the Holy One;" so that they cannot but speak of the consolation in Christ, and the comfort of love with which their hearts are filled. When that day comes, Zion will put on her beautiful garments, and hear the voice of the Master saying, "Arise and shine, for thy light is come, and the glory of the Lord is risen upon thee."

Busy Idleness.

By Dr. Guthrie

Till we enter God's service, all our industry is idleness. As we have the church in the "vineyard," we have the world in the "market-place" of the parable of the laborers; and how striking the picture! There, where some talking with their neighbors, tell the news, and some having nothing else to do engage in games, and some are laughing, and some are yawning, and some with their backs to the wall, or stretched out at full length on the ground, are sleeping, but none are working, is the world—this busy world, as it is called—where people, believe them, in their daily toil for bread, or keen pursuit of wealth, or pleasure, or fame, have not one hour to spare for the things that belong to salvation and their everlasting peace.
Ay, how would many deem us mad, and fancy that religion had turned our brain, were we to walk into the counting-room, the crowded shop, the silent study, the public assembly, to say nothing of the festive hall, the applauding theater, the gay, whirling ball-room, and address them thus: "Why stand ye here idle all the day?" Mad? "I am not mad, most noble Festus."
There is such a thing as laborious idleness. Busy? So was the shepherd on the Alps, mentioned by Dugald Stewart, who spent fifteen years of his life learning to balance a pole on his chin; and the philosopher sagely remarks, how much good, had they been directed to a noble object, this diligence and perseverance would have accomplished.
Busy? So have I seen the miller's wheel, which went round and round; but idly, grinding no corn.
Busy? So, in a way, was the Russian who facing the winter's cold, nor regarding the cost of massive slabs, brought at great labor from frozen lake and river, built him an icy palace, within whose glittering, translucent walls, wrapped in furs and shining in jewels, rank and beauty held their revelry, and the bowl and the laugh and the song went round. But with soft breath, and other music, and opening buds, spring returned; and then, before the eyes that had gazed with wonder on the crystal walls of that fairy palace as they gleamed by night with a thousand lights, or flashed with the radiance of gems in the bright sunshine, it dissolved, nor left "a wreck behind;" its pleasures, "vanity;" its expense, "vexation of spirit."
Busy? So, in a way, are the children who, when the tide is at the ebb, with merry laughter and rosy cheeks and nimble hands, built a castle of the moist seasand—the thoughtless urchins, types of lovers of pleasure and of the world, so intent on their work as not to see how the treacherous, silent tide has crept around them, not merely to sap and undermine, and with one rude blow of her billow demolish the work of their hands, but to cut off their retreat to the distant shore, and drown their frantic screams and cries for help in the roar of its remorseless waves. From a death-bed, where all he toiled and sinned and sorrowed for is slipping from his grasp, fading from his view, such will his life seem to the busiest worlding; he spends his strength for naught, and his labor for that which profiteth not.
With an eye that pities because it foresees our miserable doom, God calls us from such busy trifling, from a life of laborious idleness, to a service which is as pleasant as it is profitable, as graceful as it is dutiful, saying, Work out your salvation—work while it is called to-day, seeing that the night cometh when no man can work.—Dr. Guthrie.

Religion in Sickness.

In few events of life does religion exhibit itself in a more impressive manner than in sickness. The sick-bed as a means of grace is salutary, and it is frequently the case that the Christian is there blessed with unusual religious enjoyment. He there tastes the sweetness of the Saviour's promise, "I will not leave you comfortless." He is there brought to a state of submission to the will of the Chastener, and his feelings are molded by him. His pride is humbled, his errors are corrected, and his wrong desires subdued. His circumstances and condition naturally center his thoughts on heavenly things, and frequently prompt him to heavenly communion, and his mind becomes heavenly. Seasons of spiritual refreshing, such as he has not enjoyed before, and such as he has not previously been prepared to receive, come to him. Notwithstanding his physical suffering, it is sweet to linger by his side.
When one that holds communion with the skies Has filled his urn where those pure waters rise, And once more mingles with us meaner things, 'Tis e'en as if an angel shook his wings, Immortal fragrance fills the circuit wide, And tells us whence his treasures are supplied.
"I feel," said Felicia Hemans during severe illness, "as if I were sitting with Mary at the feet of my Redeemer, hearing the music of his voice, and learning of him to be meek and lowly."
"What?" said Joseph Alleine, when, after long suffering, he had hopelessly lost the use of his limbs, "is God my Father, Jesus Christ my Saviour, the Spirit my friend, and comforter, and sanctifier, and Heaven my inheritance, and shall I not be content without limbs and health? Through grace I am fully satisfied with my Father's good pleasure. . . . My interest in God is all my joy."
"Truly," wrote Samuel Pearce during protracted illness, "I have proved that God is faithful; and most cheerfully would I take double the affliction for one-half the joy and sweetness that have attended it."
"I am extremely weak," he wrote to Dr. Ryland, "and now that warm weather which I came into Devon to seek, I dread as much as the cold, because it excites the fever. I am happy, however, in the Lord. I have not a wish to live or die, but as he pleases."
"The sick-bed is a Bethel to me," he said to a friend; "it is none other than the house of God, and the gate of Heaven. I can scarcely express the pleasures that I have enjoyed in this affliction. It scarcely can be called an affliction, it is so counterbalanced with joy."
"As a man who, during the day, descends into a deep pit, sees the friendly stars of heaven, invisible to others," wrote Rev. Henry Mowes during a lingering indisposition, following a period of terrible physical distress, "so, when God allowed me to fall into the depths of suffering and woe, I saw, through the dense darkness around me, the bright star of the Father's eternal mercy in Christ our Saviour shining over me. And this star was my polar star, never setting, but ever growing brighter. . . . Oh! it is a high and holy joy to be with our Saviour even in Gethsemane, to bear with him a crown of thorns, and in such an hour, strengthened by him, to say, 'The disciple is not above his Master.' . . . To follow him in bright days, and to sun ourselves in his love and glory, is sweet indeed; but in days of sorrow to see him near, to prove his faithfulness, is a precious addition to the happiness of communion with him; there the bond is drawn yet nearer, there the heart presses yet closer to him, there the soul lays herself down at his feet with fuller love and trust."
Dr. Watts expresses his feelings during a painful illness in the following beautiful and characteristic lines:
*Yet, gracious God, amidst these storms of nature, Thine eyes behold a sweet and sacred calm Reign through the realms of conscience. All within Lies peaceful, all composed. 'Tis wondrous grace Keeps off thy terrors from this humble bosom, Though stained with sins and follies, yet serene In penitential peace and cheerful hope, Sprinkled and guarded with atoning blood. Thy vital smiles, amidst this desolation, Break out in happy moments with bright radiance, Cleaving the gloom;—the fair celestial light Softens and gilds the horrors of the storm, And richest cordials to the heart conveys.*
"Oh! glorious solace of immense distress, A conscience and a God. A friend at home, And better friend on high. This is my rock Against infernal arrows. Rise, my soul, Put on thy courage. Here's the living spring Of joys divinely sweet and ever new, A peaceful conscience and a smiling Heaven."
"Thou wilt keep him in perfect peace whose mind is stayed on thee; because he trusteth in thee." Isa. xxvi. 3. In "perfect peace!" Every pulse may throb with pain, but serenity broods in the soul. The limbs, like those of Alleine, may become useless and burdensome—a living rack of torture—while the mind enjoys the freedom of an atmosphere of heavenly pleasure and peace. For every trial the Christian has a heritage of comfort, and in every event of life, he has a mission to perform. In weakness it is his to show the power of God.

Each has His Work.

ALL men can not work in the same way. "There are diversities of operations." Upon the face of a watch you may see an illustration of my meaning. On that small space you have three workers; there is the second-pointer performing rapid revolutions; there is the minute-pointer going at a greatly reduced speed, and there is the hour-pointer tardier still. Now, any one unacquainted with the mechanism of a watch would conclude that the busy little second-pointer was doing all the work; it is clicking away at sixty times the speed of the minute-pointer, and as for the hour-hand, that seems to be doing no work at all. You can see in a moment that the first is busy, and in a short time you will see the second stir; but you must wait still longer to assure yourself of the motion of the third.
So it is in the church. There are active, fussy men, who appear to be doing the work of the whole community; and others slower still. But can we do without the minute and the hour-pointers? The noisy second-hand might go round its little circle for ever, without telling the world the true time. We should be thankful for all kinds of workers. The silent, steady hour-hand need not envy its noisy little colleague. Each man must fill the measure of his capacity. Your business is to do your allotted work, so as to meet the approbation of the Master.

The Maxim of Giving

Give, and it shall be given you, is a maxim little believed.

Forbear.

THE great secret is to learn to bear with each other's failings; not to be blind to them—that is either an impossibility or a folly. We must see and feel them. If we do neither, they are not evils to us, and there is obviously no need of forbearance. But to throw the mantle of affection around them, concealing them from each other's eyes; to determine not to let them chill the affections; to resolve to cultivate good-tempered forbearance, because it is the only way of mitigating the present evil—always with a view to ultimate amendment.

Eastern Mission.

BRO. WHITE: The ball of truth is getting well started here in the East. The cause is rising. I have had very encouraging meetings here. Some that had given up the Sabbath in discouragement have taken hold of it again. Eight names are attached to the church covenant here. Systematic benevolence is organized amounting to $54,60 per year. All good to N. E. Mission fund.
I gave two lectures in public here yesterday. Had a hall full last evening. I spoke with freedom on the two covenants. Some good Adventists say it struck them a hard blow on the Sabbath question. They don't know how to get around it. They are reading. The message is steadily rising in the East. Every effort seems to tell. The angels of God are not only hovering over the East, but their influence is being felt by the Lord's people.
J. N. LOUGHBOROUGH.
Clinton, Mass., May 2, 1864.
BRO. M. E. CORNELL, writes from Cornville, Me., May 2d, 1864:—
BRO. WHITE: "It is a pleasure to keep you posted about our mission here, for I know you can but be deeply interested in the progress of truth here in your native State. I have now given twelve discourses here. Thirteen have subscribed for the Review. Eld. Stratton and wife, also Eld. Goodrich and wife are fully with us. How astonished the people were to hear their confession of the truth. It was intelligent, feeling and powerful.
"This was one of the most interesting meetings I ever enjoyed. One after another fell into the ranks, appropriate verses were sung, and the good Spirit of God filled the house. We thought how much you would have enjoyed it."
After the above was put in type we received the following

REPORT FROM BRO. CORNELL.

My meetings in this place (Cornville, Me.), closed yesterday. Several now rejoice in all the commandments of God. We have formed a most happy acquaintance with our dear brother, Eld. Charles Stratton, and his companion. They have embraced the Sabbath of the fourth commandment with gladness.
Bro. S. has been an acceptable minister in this place several years, and has earnestly defended the truth as far as he understood it. He has many warm friends, and I doubt not the Lord is preparing him for still greater usefulness. Regular meetings are now established, and souls are coming around the standard of truth.
When we first came to the Eastern Mission we felt lonely. We had but few friends, and hardly knew how to commence, or where. We have tried to labor on with patience, until now we have many good friends, and homes, where we have labored in new places. We would continue in this field of labor, if the Lord's time has come, to work where they have made void his law.
Since January 1st I have given 109 lectures and obtained 97 subscribers for the Review. Three Second Advent preachers have embraced the truth, as we believe and preach, and others are investigating. There are many items of interest not proper to mention at this time. But I will say the way appears to be opening for greater results than we have known. Every day we see, or hear of progress. Our hearts are full of praises to God for his good and glorious work of saving men by the power of his truth. Praise the Lord!
Brethren, pray for us.
M. E. CORNELL.

"Try the Spirits."

By R. F. Cottrell

THAT spirit that told you that you might disobey the word of the Most High is not of God. You had no right to mock God by asking him whether it was your duty to obey that which is clearly enjoined in his word; and it is no wonder that the Spirit was grieved and holy angels turned away, and suffered Satan to "bless" you, in answer to your impious prayer, and tell you to go in peace, and continue in the transgression of the word of God.
Do you say that your course, though not in harmony with the letter of God's requirements, is still acceptable to him? that he owns and blesses you, giving you his Spirit as a witness, which he would not do if you were wrong, and therefore you must be right? Let me tell you that you have reversed the order of things laid down by an apostle. Says John, "And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." 1 Jno. iii, 22. But you reverse this and say that you know you are right in breaking his commandments, because he hears your prayer and gives you his Spirit. It is in connection with the above that the apostle says, "Beloved, believe not every spirit, but try the spirits whether they are of God." You will find no surer way to detect a lying spirit than to test them by the word of the Lord. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." Isa. viii, 20.
R. F. Cottrell.
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