Review and Herald, Vol. 28, No. 6. (7/10/1866)

Review and Herald

Jul 10, 1866

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 10, 1866

The Visions---Objections Answered.

(Continued.)

OBJ. 26. Matters in Iowa. The nature of objections to the visions depends considerably upon the locality from which they come. Wherever wrongs have been exposed or errors reproved, when opposition breaks out, these things are sure to come up in the fore front among the objections. There were, unfortunately, some fanatical movements in Iowa in relation to the late war; and it so happens that those who are now leading off in that section in opposition to the visions, are the ones who were principally concerned in those movements. They were reproved by vision; and it is perhaps not to be wondered at, that, still smarting under the ignominious failure of their fanatical schemes, they should feel sensitive on this point. We have never known a person who had once committed himself upon the visions, to rise up in opposition to them, till his own dear self was in some way touched by their testimony. And here we discover, perhaps the principal, at least a not very remote, cause of the present opposition to the visions in that State. It would no doubt be a great gratification to those concerned to be able to prove that others in other places had been equally fanatical, and were not reproved, and so that the visions were at least inconsistent, or partial in their testimony. This they attempt, with a good deal of spirit; but facts are wofully against them. The circumstances may be summed up in brief as these: In Iowa under the pressure of repeated calls for men by the government, certain ones appealed to the legislature of that State to enact a law exempting Seventh-day Adventists from military duty. As any one might have foreseen, they utterly failed in their object; and what kind of a notoriety did they gain by the transaction. Any one who wished to avoid military duty was at that time looked upon with suspicion; but here was a class who not only wished to avoid military duty, but asked that special laws might be promulgated in their behalf, in order that they might do it. If the authorities could bring special pressure to bear upon any class, it would be sure to be such.

On the other hand the General Conference Committee, to whom the brethren were all looking to do something in their behalf, sent up a petition to the government, and carried it to headquarters where all such petitions belong,—for what? For a law to be enacted especially in their favor? No: but for the benefit of a law already existing. The law exempting non-combatants was already in force; and if we could show ourselves to be such as were contemplated in its provision, the law was bound to protect us. This the committee undertook to do and succeeded in doing. The one was a reasonable project, prosecuted in a proper manner, and in the end successful. The other was a spasmodic irrational effort, prosecuted in a spirit of fanaticism, so one of its principal abettors has once confessed, and in the end an utter failure. This is the difference between the two efforts. Yet now these disappointed Iowa aspirants for military favor, have the effrontery to come forth and declare that if their movement was fanaticism, the action of the committee was "fanaticism intensified!" We leave the reader to judge upon which side the intensity belongs.

But this is not the worst feature of their treatment of the course of the committee in this matter. The action of the committee involved an expense in procuring testimony, employing counsel, making journeys, &c., &c., in comparison with which the cost of the paper and printing of the documents which they issued, was scarcely to be taken into account; yet these murmurers set forth that the price of these documents was exorbitant, because a few pages out of the 16 were blank, as though the mere printing was the main thing! And when subsequent steps were taken, involving a still greater expense, and the necessary documents were then issued to enable our brethren to avail themselves of the exemption act, they complain again that an extra 50 cents was added to the price of these documents when sent out of the State of Michigan. Now it was fully explained in the paper, at the time these documents were published, see Review Vol. xxv, No. 16, that those which were to be used out of the State, must be taken to the County clerk, thirteen miles to receive his certificate, a step that did not have to be taken with those used within the State; and if any think 50 cents each was an exorbitant price to cover the time and expense of the journey, the cost of the certificate, and the requisite stamp, the worst wish we have for them is that they were obliged to foot the bill out of the proceeds. But they carefully keep back all these facts, and endeavor to appeal to the prejudice of the reader, by representing that advantage was taken of those living out of the State.

And then plunging into a still greater depth of turpitude, they add: "Since nobody is in danger of being drafted, these books can be had for one dollar. Somebody's necessities must have been taken advantage of." The occasion of the books being offered for one dollar after the close of the war is explained by the following resolution, which was passed, be it remembered, at the session of the General Conference of 1865.

Whereas, The General Conference Committee have been under the necessity of incurring a considerable expense in preparing and procuring preliminary proofs and documents, to enable certain of our brethren to avail themselves of the law in favor of non-combatants, which expense as yet has been but partially met from the avails of said proofs and documents, therefore,

Resolved, That this Conference hereby request all those for whose personal benefit said expense was incurred, viz.: those who were liable to the draft—and all others who are so disposed, to contribute one dollar each for the purpose of defraying the same, and that each of said contributors be entitled to a copy of said documents.

This action speaks for itself. It was deliberately done in open session of the highest body known among Seventh-day Adventists; and moreover, those very persons who now throw out their base insinuations against it, were present and voted for it! Why did they not withhold their votes, and exhibit their opposition there before the Conference? But after having by their votes acknowledged that the expense of the works had not been met, and that it should be made up in the way the resolution indicated, how can they now turn about as they do and denounce the course of the committee? Such hypocrisy is too transparent to need exposure.

They further complain that during the war nothing was shown about the duty of the brethren in view of the draft, but a vision was given showing the length at which women should wear their dresses. In this they have stated an absolute falsehood; for what was published about dress, was only an article from sister White in How to Live, No. 6, p. 63. It does not purport to be a vision. That is a clause of their own adding. Now could not sister White write an article during the rebellion on any other subject but war, without being denounced therefor? Misrepresentations like this may for awhile have some influence; but they must surely in the end redound disastrously upon the heads of their authors.

OBJ. 27. The objector declares further that S. D. A. ministers gather up from infidels contradictions in the Bible, and peddle them around to sustain the contradictions in the visions. This is another malicious falsehood. No S. D. A. minister acknowledges that there are any real contradictions in the Bible; and they know it. What our ministers do do, is this: They hold up the infidel's objection against the Bible, side by side with the anti-visionist's objections against the visions; and they show that they are all from the same piece. The same principles and the same arguments that the infidel makes use of to establish contradictions in the Bible, these use to establish contradictions in the visions. This the reader can see in the

objections we have already answered in this work. They are mere misrepresentations and cavils. And if the reasoning of one class is valid, so is the other. But we deny them both. We deny that there are any real contradictions in the Bible or in the visions either.

OBJ. 28. What is said about the visions containing nothing that is beyond human foresight, and human wisdom, and nothing but that with which the person to whom they are given is already acquainted, finds a sufficient reply in the visions themselves. They abound in points which show this objection to be false, as any reader may satisfy himself by a few moments' perusal of their testimony.

OBJ. 29. The Sealing Time. The visions show that the sealing time commenced in 1844; and yet it is claimed that the Review teaches that we are just starting into that time. Although this is offered as an objection to the visions, the most that can be claimed for it, certainly, is that here is a discrepancy between the teachings of the Review, and the vision; but this would by no means prove the visions false. But there is no discrepancy between the two. The trouble with the objector all arises from his overlooking the very plain fact that the sealing time covers a period during which a progressive work is carried on upon the earth. The third angel's message, is a sealing message; but a person is not sealed as soon as he embraces it. Time is given for the development of a holy character, by obedience to the truth. And the message is designed to bring people to a position where they can be sealed absolutely, in the sense of having their cases forever decided for Heaven. Yet all the time covered by this message is the sealing time. In the sense of decision of character, the closing work in the sanctuary in Heaven is also a sealing work. This work, the cleansing of the sanctuary, commenced in 1844, and the time during which it is carried on is the sealing time. It is a time when investigative judgment sits upon all characters, and every individual of the human race has his place assigned him [not his punishment or reward meted out] either among the righteous or the wicked. Now it must be apparent to all that by far a greater proportion of this time must be occupied with the cases of the dead, than with the cases of the living. And while the decisions of the sanctuary are going on in relation to the dead, a message goes forth to the living to prepare a people for the time when the decisions of the sanctuary shall have respect to them. That message is now going forth; and what the Review has taught is that the time is about to commence when the cases of the living will come up in the investigative judgment in the sanctuary above, and those who are found righteous among them will be sealed for Heaven. The work brought to view in Rev. vii, 1-3 has reference of course to the living not to the dead. By overlooking this plain distinction, the objector fancies he finds a discrepancy between the Review and the visions, and hopes to make capital out of it against the visions. But if there was any disagreement between them, it would only prove the Review at fault, and make nothing whatever for his cause; and since there is none at all, he is left to get what consolation he can from the fact that his own lack of discrimination is the only ground of all his fancied triumph here.

OBJ. 30. Time to commence the Sabbath. Here the objector finds another contradiction in the visions by asserting that they once taught that the Sabbath should commence at 6 o'clock P. M.; and that the time was subsequently changed by vision to sunset. This we meet with an unqualified denial. The visions never taught that the Sabbath should commence at 6 o'clock; and the article setting forth the reasons for sunset time, published in Review Vol. vii, No. 10, antedates the vision which the objector claims was given to change the time.

OBJ. 31. The holding of the winds. It was shown in vision some sixteen years since that the winds were being held, and that they would be held till Jesus' work in the most holy place was finished. Then, says the objector, his work there must be now finished, according to the vision; for the winds began to blow in the recent terrible rebellion in the United States. But cannot the objector see that an outbreak of the winds, and their being restrained is not the blowing of the winds? And how would it be known that they were being held, unless there should be an occasional outbreak, and that outbreak be by some unseen power suddenly restrained? But all such outbreaks will be checked till the work of Christ is finished in the sanctuary. Then the nations will be permitted to plunge into that final conflict for which the spirits of devils and their own anger, are now preparing them. There is no difficulty here.

OBJ. 32. But another objection rolls up from the distant West: "Sr. White has seen that every case is decided before Jesus leaves the sanctuary; and again she sees that during the thousand years the saints sit in judgment with Christ, which is a positive contradiction." This objection must have been put in just to swell the list. It would almost be an imposition on the good sense of the reader to enter into a formal explanation of it. It need only be remarked that the decision that takes place before Christ leaves the sanctuary, is simply a decision as to who are righteous, and who are wicked; while the work that the saints perform in conjunction with Christ during the thousand years, is not to decide who are wicked, but only to mete out to those already decided to be such, the full measure of their punishment. This is most fully and minutely explained in the visions themselves.

OBJ. 33. Another exhibition of an astonishing lack of perception is given us in the following: In Testimony No. 10, certain persons are pointed out as complainers and murmurers, for continually expressing their fears that the body of Sabbath-keepers are becoming like the world, &c., whereas in other testimonies, the visions themselves reprove the body of Sabbath-keepers for becoming like the world. Here, says the objector, is an inconsistency, at least; for if the visions are correct in saying that Sabbath-keepers are like the world, the others cannot be wrong who say the same thing. We have only to reply that they do not say the same thing. By examining the testimony, a person cannot fail to see that those whom the visions reprove, are such as strike against every advance step on the part of this people, such as church order, organization, building meeting-houses, &c., and base their opposition on the plea that in these things Sabbath-keepers are becoming just like the world, backsliding, &c., &c. The visions speak of different things entirely. Their reproof is for those who in pride, vanity, dress, manners, and conversation, are conforming to the world. The two are as distinct as could well be conceived. And we can account for such an objection as this, only on the ground that those who offer it, have suffered the god of this world to envelop their minds in a pitiable blindness.

OBJ. 34. Meats for food. On this point the objector claims that the testimony of the visions is contradictory and opposed to the Bible. We shall not follow him in all his tortuous wanderings here. His work is but a tissue of confusion. He gives that as a vision which is not, and does not purport to be such. His quotations are garbled, a sentence being detached from one page and applied to another subject on another page. And events that took place hundreds of miles, and many years, apart, are confounded together. All this is done to prove to the reader that the visions have taught that swine's flesh is good and nourishing food. But they have never so taught. The chief point, however, over which there seems to be a disposition to cavil, is a statement on p. 121, of Spiritual Gifts, Vol. iv. "And he [God] permitted that long-lived race to eat animal food to shorten their sinful lives." This is spoken of the generations that lived immediately after the flood. A few lines that immediately precede it, read as follows: "After the flood the people ate largely of animal food. God saw that the ways of man were corrupt, and that he was disposed to exalt himself proudly against his Creator, and to follow the inclinations of his own heart. And he permitted that long-lived race to eat animal food to shorten their sinful lives." If this is so, says the objector, why did God also permit Noah and the Israelites, his chosen people, to eat of it, when the effect upon them would be the same? We answer, We have no idea that God ever did give permission to any one to partake of it in the manner that it was partaken of by the wicked soon after the flood. Mark the expression, "After the flood the people ate largely of animal food." In that word "largely" lies, as we understand it, their chief sin.

Just as eating and drinking are mentioned as sins of the last days; not that eating and drinking in themselves considered are sinful; but the sin is in the excess committed in these things, and in the devotion of the people to them. And when God saw that that long-lived race were determined to give themselves up to every excess of lust and riot, he permitted them to go on eating largely of animal food, stimulating their passions, and rapidly exhausting their vital energies. And the Bible teaches essentially the same thing, in relation to the incorrigibly wicked, whom God gives up to their own lusts, to be filled with their own doings. See Ps. lxxxi, 12; Acts vii, 42; Rom. i, 24.

But the objector urges further, that Abraham, when the angels came to him, ran to the herd, and killed a calf, good and tender, and set before them, and they did eat. Why was this, if meat is such bad food? This circumstance is introduced, we suppose, to show that Abraham made use of meat, for the question before us is not what angels may eat, but what is best for man. But even here a bare thought of that commonest of all adages, "Circumstances alter cases," would have saved any question. A well man can eat with comparative impunity what would be ruinous to a sick one. Give us the strong physical powers of Abraham, and as healthy meat as he had, and we will use it as freely as he did, if the objector will give us the requisite information as to how freely that was. [?] But in comparison with Abraham we are a puny and sickly race, and in comparison with the animals of his day, the animals of the present day are greatly degenerated and prone to disease. Now because strong persons, nearly 4000 years ago, could eat temperately of the flesh of healthy animals without apparent injury, it is no reason why an enfeebled generation like the present, can partake without injury of the flesh of the degenerate and sickly animals of these last days. There have been, no doubt, healthy hogs [as healthy as those animals can be], but we do not care, on that account, to run the risk of partaking of the diseased swine of to-day, and squirming into the grave with a multitude of the horrid trichina in our muscles. The meat question is all right.

(To be continued.)

We Look to Thee.

By L. E. Millne

OUR Father who in Heaven art, Oh, hear our cries to-day; Thy servants, Lord, are chastened sore, Oh, heal them now, we pray.

A great Physician, Lord, thou art, Thy wonders who can show? To thee in our distress we come, Thy healing power bestow.

Remember, Lord, thy suffering cause, And set thy servants free; The harvest, now already white, Look down, O Lord, and see.

The lab'rers, where, oh where are they? To reap the harvest wide, To gather in the ripened grain, Though angry foes deride.

Jesus, on thee our souls rely, Thou wilt thine aid impart; Rich blessings on thy flock descend, And joy fill every heart.

Dear Lord, in thee we'll ever trust, And lean on thy strong arm; Thy little flock all safe thou'lt lead, Mid Satan's wild alarm.

Then when the conflict sore is passed, And we all gathered home, We'll sing thy praise in raptures loud, Around thy dazzling throne. L. E. MILLNE.

Our Responsibility.

By Eldridge G. Russ

How great is our responsibility before God! We are living in an age when God is calling out all that are sincere, into the clear, blazing light of his holy word. His church has for long ages been in the wilderness, groping her way through the darkness of Papal superstition. To make straight the way and prepare for the second coming of his dear Son, the Lord has set his hand to the work of bringing his church up out of the wilderness, and purifying unto himself a peculiar people, who shall honor him by keeping all his commandments, and returning to the humble walk of the primitive Christian, and who will cast off all the evil habits and ways of this degenerate age. Sol. Songs, vi, 10; viii, 5.

The Lord has raised up instruments by which he has been bringing out the truth upon his word, link by link, until now, those who turn their feet into the testimonies of the Lord, can have the truth spread before them in a clear, connected manner. His servants whom he has sent forth to face a frowning world, to make straight the way, and condemn the world of unrighteousness—who have been instructed alone by the Holy Spirit, and sustained by the power of God—deserve our love and esteem, and above all, our most hearty support.

How much responsibility rests upon us, brethren, in the manner in which we live out these blessed truths which the Lord has seen fit to reveal to his remnant people. What a flood of light has been shed upon the sacred word through the agency of Spiritual Gifts, which God has graciously seen fit to place in the church for the perfecting of the saints, for the edifying of the body of Christ, and which are at this time restored unto us. If we live up to their teachings, we shall have to deny self, and especially our wrong appetites, very much; but would we not in this please God, who has instructed us in these things? Then would we not in a corresponding degree displease

God and grieve his Holy Spirit, by clinging to our old sinful habits, when such clear light has been given us? All will answer, Yes. If God has spoken, it is that we obey; for he never speaks in vain. Is not obedience to the teachings of these testimonies which God has given unto us, of equal importance with any other of his requirements? If we are slack and careless in regard to them, and think it of little importance whether we obey them or not, how must God look upon us? We certainly think it must be with a frown. May God give us willing hearts to walk in the light, that we may escape his terrible frown. Soon we believe God will work for his people in an especial manner, and we certainly do not want his frown upon us then!

It is comparatively an easy matter to lead people to the Sabbath; but when we come to these points of truth which call for self-denial, and withdrawal from the world, it is quite a different matter; and how much more so, when those who profess to be commandment-keepers lend their influence to discourage the idea of attaching any importance to obedience to those truths, and that too with the testimonies, (which they do not feel willing to reject) right before them.

In many places we find some who profess to believe the truth, setting themselves up against the teachings of the testimonies, if not in word, at least in their lives. They do not in any wise strive to live up to their holy teachings. We never find them advocating them, but if they do not feel free to publicly oppose them, or to throw in their doubts, they never offer a word in defense of them or their teachings. Notwithstanding the oft-repeated assertion that they do not disbelieve or reject the testimonies, it naturally strikes us that their lives speak forth their unbelief in plain terms. Where we find any life or zeal in such members, their great object seems to be to lead others to the Sabbath alone. We also find some faithful brethren and sisters, who in patience and gentleness try carefully to lead their friends into the whole truth, the testimonies not excepted. They move along carefully, and present such points of truth as they think the individual is able to bear, and cautiously lead the mind from one point of truth to another until they find their friends converted to all points of truth held by us as a people. Does not God look with greater favor upon such children, than those who are filled with doubts, and hold back part of the truth? God desires that his children should become established, and not that they should be so unstable and double-minded. Jas. i, 6, 7.

Either this is God's people, and God's truth, or else it is not. If it is his people, he will not permit them to teach false doctrines, and prosper while doing so. If it is not God's people, we do not wish to be found with them. But if it is God's people, and we believe it is, we want to be found united with them upon every point, all speaking the same things, minding the same things.

How discouraging and disheartening it is to those who love the whole truth, to see those whom they have been trying to lead into the truth, darkened, stumbled and halted by those whom they suppose to be of the same faith, throwing in their doubts upon the teachings of the testimonies, or some other points of truth. We have known persons who have been coming along willingly into all the truth, halted in this manner by some doubting and lukewarm professor of the truth casting in doubts, and they thus left for years, perhaps, to grope their way along in darkness, contending daily with their doubts and fears,—their enjoyment being all gone—they being neither with God's remnant, nor yet against them. How cruel it is to be filled with unbelief. How much injury one can do who doubts these great truths of God, and yet professes to believe them. May God deliver us all, brethren, from Doubting Castle.

I speak thus plainly because I once stood in the position of which I speak, filled with doubts and fears; and oh! the terrible gloom that hung over my mind. There was no enjoyment for me. I therefore know how to sympathize with those who are thus troubled by the evil One. But in the strength of God I arose and shook off my fears. I gave myself no rest, until I became satisfied that the work was of God. I have never dared to permit doubts to enter into my old mind since. I would shake off unbelief, for it dragged me down. When I believed, my soul was filled with light and joy. While in this doubting position I was satisfied that I was incurring the frown of God, for I did not share in his Holy Spirit, and I knew that the brethren were losing confidence in my honesty; for it is in the power of all, in the strength of God to cast unbelief out of the heart. In our stubbornness it is an easy matter for us to so steel our hearts against any point, that we will never more permit ourselves to believe. Rigid self-examination may save us from being thus deceived. May God help us to be believing. Brethren, we ought not to oppose the work and counsel of those servants of God whom he has so thoroughly tried, and raised up to lead out in this message. If we would please God, we must not be stubborn against their teachings, but love them for their very work's sake.

"Some have not learned to yield their will to their superiors, and how hard it is for such to bow to their Maker." They manifest the same stubbornness toward the Lord, that they do toward their fellow-creatures. How many mighty men and women have fallen because they have rebelled against the Lord. Many have run well till their wills were crossed, and they would not yield to God and his truth. Doubtless they were blinded to the fact that they were rebelling against God. Perhaps their minds were not raised higher than those who ministered to them in word and doctrine. This was the case with ancient Israel in the days of Moses the servant of God. This was also the case with Israel at subsequent periods in their history.

Brethren, let us be believing, and try and stand in unison with God's remnant people, that when the refreshing comes from the presence of the Lord, we may share in the great blessings. If this is God's truth and people, it will please him to have us believe, (Mark xvi, 16.) that we may have fellowship with them, and he will then be pleased to entrust us with his Holy Spirit. If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. We believe, truly, that we shall all come to the unity of the faith that are saved, and the sooner we lay aside our preconceived views and antipathies, and walk in unison with God's people, the sooner we shall be prepared for our Lord's coming.

Precious moments are now passing, and if we continue in unbelief, we are going back instead of forward. May God help the sincere, that they may keep clear of the unbelief with which Satan desires to fill our minds, and help us all to realize the great responsibility which rests upon us, that we may walk worthy of the vocation wherewith we are called, and share at last in his everlasting kingdom.

ELDRIDGE G. RUST.

Winfield, Mich.

Cut off from his Base.

A FORMER resident in B——was on a visit to that place, and had many inquiries to make about his former acquaintances, and especially those with whom he had been associated in efforts to promote the cause of Christ.

"Mr. Shearer is alive and well, I trust," said he.

"Yes, he enjoys very good health."

"He is as active as ever in doing good, I hope."

"Yes, he is as active as ever. It is his nature to be active; but he is cut off from the base of his supplies, I think."

"You don't mean that he has failed in business?"

"No; his property has greatly increased within the last two or three years."

"And his spirituality decreased in proportion—is that what you mean? If so, I am sorry to hear it; he was one of the most zealous and useful men in the township."

"He is a zealous man still, but not as efficient in doing good as he once was. About three years ago he built a large factory, and soon after became connected with a railway. His time thus became greatly occupied, and his mind taken off from spiritual things. He did not neglect the prayer meeting, nor intermit any of his usual efforts to do good; but there soon came to be less heart in them, as it were. His prayers in the prayer meeting became somewhat formal and his exhortations had less weight. A change has come over him. One can scarcely point out any difference in him, but one feels that there is a difference. I conclude that his extended business has caused him to neglect his closet. That is what I mean by his being cut off from his base of supplies."

"To be thus cut off is fatal to one's efficiency in doing good."

"As fatal as for an army to be cut off from its supplies."

The neglect of prayer is the great cause of unfruitfulness among Christians. This neglect is not always caused by the pressure of business. It is sometimes caused by great activity in doing good. A man became deeply interested in the welfare of sinners. He prayed long and earnestly for a revival. At length the blessing came. He was constantly employed in attending meetings, in visiting from house to house, in counseling the anxious, and in warning the careless. He neglected his closet, and brought leanness upon his soul, even in the midst of sincere efforts to do good to the souls of others.

Slight events have often great influence in causing a neglect of secret prayer. A young man was very regular in his secret devotions, and was remarkable for his consistent piety. A friend, who was not a professor of religion, occupied the same sleeping apartments with him for a few nights. The consequence was a neglect of prayer, which, though it wrought no change visible to others, seriously affected his Christian progress.

The skillful soldier is careful not to allow himself to be cut off from the base of his supplies. The Christian should be still more careful to the same end.

The daring soldier may sometimes cut himself off for a time, in order to make a forced march or perform some great exploit. In this, he may not be imitated by the Christian. He may never intermit prayer in order that he may do some good thing for Christ. He is shorn of all strength to do good when his connection with the throne of grace is interrupted.

—N. Y. Observer.

Missing at the Prayer Meeting.

Ah! and who missed me there? My Saviour, my pastor, and my brethren and sisters in Christ.

And what did they miss? They missed my figure in its usual place, my voice in the sacred song, and the voice of my heart in prayer.

And what did I miss by my absence? I missed the blessing of God, the approbation of my conscience, and the love of Christ's friends.

And why was I missing at the prayer-meeting? I forgot the hour, and was too far away in body and heart to reach there.

My dear reader, if we love the communion of the saints, if we love the souls of sinners, if we love our own souls, let us never be missing at the prayer-meeting again.

Every Stroke Counts

Every Stroke Counts.—The way either to do good or to be good in this world is not to be weary in well-doing. The slightest particulars are important. Every stroke counts. We do one duty, and that opens the way to another, and that still to another, and so on from step to step, till a substantial character is formed. The slight additions that are made from day to day are hardly perceptible; but in the end, the separate blocks have reared the mighty pyramid. If we wait till we can execute some great deed, and become saints and heroes in a day, we may waste life in vain expectations, and suffer bankruptcy of character at last. The full-stored hive of honey is not the spoil of one flower alone, but of many. So must some good be attained every day, some new truth learned, some vigorous resolution made, and some old one repaired. Until we are faithful up to the full mark of our ability we never can tell how much we lose even by one failure in duty, one slight deviation from the bright and shining way of moral rectitude and holiness.

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