Review and Herald, Vol. 28, No. 7. (7/17/1866)

Review and Herald

Jul 17, 1866

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 17, 1866

Fourth Annual Meeting of the Iowa State Conference.

PURSUANT to appointment in the Review, the fourth annual session of the Iowa State Conference of S. D. Adventists was held at Pilot Grove, Iowa, Friday, June 8th, 1866, at 9 o'clock A. M. Prayer by Eld. J. N. Loughborough. The credentials of delegates were then called for, and examined. There were fifteen delegates present, representing thirteen churches.

Moved, by Bro. H. Nicola, that we invite Elders Loughborough, A. C. and D. T. Bourdeau, to take part with us in the deliberations of this Conference. Carried.

On motion of Bro. J. T. Mitchell, it was voted that the following preamble and resolution be adopted by the Conference:

Whereas, H. E. Carver, the Secretary of this Conference is in open opposition to some of the prominent doctrines held by this people, therefore

Resolved, That his name be dropped from our list of Conference Officers, and that Bro. A. C. Bourdeau act as Secretary pro tem.

The following preamble and resolution was also adopted by vote:

Whereas, Messrs. Snook and Brinkerhoff have openly renounced the work of the third angel's message, therefore

Resolved, That we drop their names from our minutes.

On motion, it was voted that we receive Bro. R. W. Reed into our Conference.

The minutes of the last meeting were read and accepted.

Moved, that the Chair appoint a committee of three on resolutions. Carried. Brn. J. N. Loughborough, J. T. Mitchell, and A. A. Fairfield, were thereupon named as said committee.

Moved, that the Chair appoint a committee of three on nominations, and a committee of six to settle with ministers. Carried. Brn. J. N. Loughborough, Jacob Hare, and D. T. Shireman, were thereupon named as a committee on nominations; and Brn. Loughborough, Beeman, Hare, McPheeters, Mitchell and Shireman to act with the Conference Committee to settle with ministers.

The Treasurer's report of the Iowa Conference Fund was read and approved.

Amount on hand at last report, $ 28,79 “ received during Conf. year, 1502,40 Total, $1531,19 Paid out to ministers as per Treasurer's book, $973,39 Cash on hand to balance, 557,80 Total, $1531,19

Adjourned till half past 2 o'clock, P. M.

AFTERNOON SESSION. Prayer by Bro. D. T. Bourdeau. The Committee on Resolutions presented their report, which was accepted; and the following resolutions were acted upon, and adopted by unanimous votes of the Conference.

Resolved, That the resolutions passed by the General Conference to allow unorganized churches to be represented by delegates, be adopted as Sec. 2 of Art. I of the State Conference Constitution, viz.:

Sec. 2. When Sabbath-keepers in any place have enrolled their names under the church covenant of S. D. Adventists, appointed a leader and organized Systematic Benevolence, they shall be entitled to delegates to the sessions of the State Conference to the same extent as though fully organized.

Resolved, That the following words be added to Sec. 2 of Art II of the Constitution of the Iowa State Conference: And it shall further be the duty of the Secretary to furnish the delegates to the General Conference, statistics specifying the number of ministers and licentiates belonging to the Conference, the number of churches and membership, the total amount of S. B. fund, &c.

Resolved, That Art. VI of the Constitution be changed so as to read, "each day's occupation," instead of "their labors each week."

Resolved, That in the matter of expulsion of members from churches, we endorse and adopt the resolutions of the General Conference passed upon this subject as follows:

Resolved, That in our judgment the expulsion of members from church fellowship should never be effected by less than a two-thirds vote of the entire membership of the church in question; and such action should not take place without previous faithful labor with the erring member, and also due notice of the trial. The only circumstances under which these regulations should be departed from at all are in the case of outrageous crime in which the guilt is manifest; in which case, at the discretion of the church this previous labor may be dispensed with.

Resolved, That in case of church trials involving the expulsion of members, we deem it advisable that our brethren, if possible, secure the aid of some experienced preacher; if this is not consistent that they make application to their own State Conference Committee for the aid of some experienced and judicious lay-brethren to aid by their counsel and advice, excepting such cases only as are excepted in the preceding resolution.

Voted, That the State Conference adopt the resolutions on dress, as passed by the General Conference.

Resolved, That we acknowledge the health reform as set forth in the testimony of Sr. White, as part of the work of God incumbent on us at this time; and that we pledge ourselves to live in accordance with these principles, and that we will use our best endeavors to impress their importance upon others.

By request, this resolution was endorsed by a rising vote of the entire assembly.

Resolved, That the districting of the State, and arranging Quarterly Meetings, be referred to the State Conference Committee.

Resolved, That we pay $100 of our funds to assist in erecting the meeting-house at Battle Creek, Mich.

Resolved, That we pay $100 of our funds to the General Conference Missionary Fund.

Resolved, That we pay $100 of our funds to the Seventh-day Adventist Publishing Association.

Voted, That the Conference Committee be empowered to publish in pamphlet form the Constitution of the Iowa State Conference, with such amendments and resolutions as have been made since its organization, together with the proceedings of the present session.

Resolved, That the S. B. Treasurer of each church make a report to the State Conference Treasurer of all their unavailable pledges yet unpaid up to the present Conference.

Voted, That eighty per cent of the funds of each church in the Conference be paid to this Conference.

Resolved, That we recommend to the churches in this Conference to arrange their Systematic Benevolence yearly on the day that they appoint their delegates to represent them to the annual State Conference.

The Committee on nominations presented their report, and the officers of the Conference were appointed respectively in harmony with said report, as follows:

For President, G. I. Butler; Secretary, A. A. Fairfield; Treasurer, Thomas Hare; Conference Committee, G. I. Butler, H. Nicola, and J. T. Mitchel.

Adjourned till evening after the Sabbath, at half past 8 o'clock.

THIRD SESSION. Prayer by Bro. A. C. Bourdeau.

On motion, it was voted that Bro. A. A. Fairfield, of Mount Pleasant, Iowa, be a delegate to the next General Conference.

Voted, That the Seventh-day Adventists of Iowa hold a General Convocation Meeting of several days at some central point. The object of this meeting will be our mutual religious interest, and advancement in holiness. The place and time of meeting to be appointed by Brn. A. C. and D. T. Bourdeau.

Voted, That this Conference tender its thanks to Brn. Loughborough, and D. T. and A. C. Bourdeau for their assistance in its deliberations.

Resolved, That this Conference do thankfully receive the Brn. Bourdeau as missionary laborers in our State, and further do pledge them our sympathy and help in their labors among us.

Resolved, That this Conference tender its thanks to the brethren of Pilot Grove church, for their kind hospitality in entertaining and making comfortable those who have attended the Iowa Conference.

Voted, That the minutes of this Conference be published in the Review.

Adjourned to the call of the Committee.

Sunday evening the Conference was called in session by the Committee. The Committee on settlement, then brought in their report, which was read and ap

proved. They further reported the following, which was unanimously adopted by the Conference:

Whereas, Elder B. F. Snook, has made a claim on this Conference for past indebtedness, and

Whereas, His claim and accounts have been examined, and compared with the Treasurer's book, we find that in accordance with his own figures, for time from Oct. 1st, 1864, to July 1st, 1865, thirty-nine weeks, he has received of Conference funds, $479,71, besides gifts of $109,45 making a total of $589,16. Of this he paid for traveling expenses $86,56, leaving paid to him for his time $502,50, about $13,00 per week; while by the action of the Conference of September, 1864, the ministers of this State were to receive $12,00 per week, and pay their own traveling expenses, therefore

Resolved, That we consider Eld. B. F. Snook has no just ground in claiming that this Conference owes him.

Whereas, Eld. Snook claims that the usage of this State has not been to count donations in settling with ministers, and

Whereas, He has taken the liberty to deduct his gifts from the amount received, which leaves the amount received $479,71, while his time, thirty-nine weeks, at $12,00 per week, would give him but $468,00, this leaves $11,71 he is overpaid by his own showing, on the Conference year ending July, 1865; and

Whereas, He is overpaid for the little time he labored during the last Conference $8,30, making by his own figures about $20,00 he is owing this Conference; and

Whereas, Had Elder Snook been settled with as ministers in other Conferences have been, about three months of his time would have been deducted while he was at home, and also one month for the time he was at Battle Creek Conference, and in rebellion after his return home, which would have given him but about $264,00, and traveling expenses, or pay for about twenty-two weeks' time, while he received $565,92, and this would have left him in debt to the Iowa Conference $217,86 at previous settlement; and

Whereas, We found in the recommend of the General Conference Committee to the Iowa State Conference, that it was their opinion that these men did not deserve pay for the time they were at Battle Creek, and after their return; "but as a merciful response to their frank and humble confession," they recommended "pay for all their time," they were allowed $12,00 per week for thirty-nine weeks; $468,00; and

Whereas, It has been made to appear in this Conference, by the testimony of Bro. Adams, Fairfield, Morrow, Mitchel, and others, that Elder Snook's testimony to them showed that he did expect to make donations count on his pay, therefore

Resolved, That the Conference holds Elder B. F. Snook indebted to this Conference $121,71 on last year, and $8,30 on this year, making a total of his indebtedness $130,01.

Adjourned to the call of the Committee.

G. I. BUTLER, President, A. C. BOURDEAU, Secretary, pro tem.

A Prayer for Help.

By D. L. Griggs

HELP me, O my Saviour, While I wait for thee; That I may not waver, But the firmer be, As the storm clouds lower Thicker o'er my way, And the Tempterm's power Would my footsteps stay. When for thee I suffer Cold neglect and scorn, And life's path grows rougher, And the road seems long, When my heart is bleeding, By the chastening rod, And my hope receding, And the road seems hard; Then my Saviour, kindly Give strength unto me,— To bear the chastening meekly, Suffer patiently. Send a voice which beareth Words of love and cheer— "Jesus for thee careth, Trembling one, ne'er fear."

D. L. GRIGGS.

North Oxford, Mich.

Isaiah lviii, 13, 14.

By E. G. Stevenson

"If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." How apt are persons when they first enlist in the army of the Lord, to think that by refraining from labor and all servile work on the Sabbath day, they are thereby keeping the Sabbath.

This is a mistake. We are to do more than merely refrain from labor; we are to make the Sabbath a delight unto us, not doing our own ways. To attend to any kind of business, or to go to our place of business on the Sabbath, would certainly be doing our own ways.

Again, we are not to find our own pleasure. There are many things which look small to us, but which in the sight of the Lord it would be finding our own pleasure to do. To cook a spicy meal on the Sabbath, to please and gratify the appetite, to receive the company of our neighbors, and to enjoy a visit with them, would be finding our pleasure, and so come under this head.

Again, we are not to speak our own words. Can we be connected with any of the above without more or less speaking our own words? Can we attend our place of business and keep our minds continually dwelling on things in Heaven? Can we receive company who are of the world and keep our minds on proper objects?

The design of God in setting apart a sacred or holy day was, that we should consecrate ourselves before him; and to keep our minds and affections all centered upon the one great object, which is Christ Jesus; not to be thinking and meditating on things which pertain to this life? They are vanity, and will fade away.

Our conversation should be seasoned with grace. Says the apostle Paul, "For our conversation is in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ." Phil. iii, 20. The apostle here shows us that our minds should not dwell on things below; for what the mind dwells upon, that we should be most likely to talk about, and thus be speaking our own words. But during the holy, sacred hours, we should meditate upon God's mercy, and tender compassion toward us, and about the matchless love of the blessed Jesus, remembering that all our words, deeds, actions, thoughts, and ways, are being set down by the recording angel. Therefore, dear brethren and sisters, let us so live that when he returns each day, his record may be good.

E. G. STEVENSON.

Chicago, Ill.

The True Israel.

By J. N. Wilkinson

THE position taken by some is, that the literal Jews alone are the true Israel. The Jews themselves claimed this in the days of our Saviour, and urged as a matter which they thought worthy of consideration, that they were the literal descendants of Abraham. But it appears that Christ did not consider that they had any good ground for such a claim; for he told them that they were of their father the Devil. Paul says, "For they are not all Israel which are of Israel; neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed."

He says that faith was reckoned to Abraham for righteousness, and that it was thus reckoned when he was in uncircumcision, that the blessing might rest upon the Gentiles, and that righteousness might be imputed unto them as well as to the Jews. "For the promise that he should be the heir of the world, was not to Abraham or to his seed through the law, but through the righteousness of faith. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all."

Abraham then is not a father of the Jews alone but also of the Gentiles. The apostle says that the Jews have the advantage somewhat over the Gentiles, because that unto them were committed the oracles of God; but says, "What then? are we [Jews] better than they [Gentiles]? No, in no wise; for we have before proved both Jews and Gentiles, that they are all under sin." God promised Abraham that he would make him a father of many nations; also that in his seed should all the nations of the earth be blessed. Paul says, that "Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith." Again says he, "Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith." Paul was an apostle to the Gentiles; and he teaches us that the promise God made to Abraham was made in contemplation of the Gentiles, the same as the Jews. The unbelieving Jew has no more claim to the promises of God than the unbelieving Gentile. He says, "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to all that believe." Paul conveys the idea that the true Israel are those that believe and embrace the promises of God through faith in Jesus Christ whether they be Jews or Gentiles.

In some instances Paul uses the term Israel in its broadest sense, embracing all Israel according to the flesh; and again only those which are the true Israel. For instance, "They are not all Israel which are of Israel." He uses the term Jew in the same sense: "For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly; and circumcision is that of the heart," showing that they might be the literal seed, and still not be the true Israel, and also that they might be the true Israel, and yet not be the literal descendants of Abraham.

Some argue that all the literal Jews must be saved, because Paul says, "All Israel shall be saved." Allowing that this text had special reference to the Jews, it would only embrace those that believe. Says one, "He tells us also that they are beloved for the fathers' sake, and we should judge that he had a special regard for the Jews." God has, and ever had, a tender care for his people. He has just the same care and regard for them now that he ever had. He says in regard to the Gentiles, "I will call them my people, which were not my people; and her beloved which was not beloved," &c. God promised ancient Israel if they would obey his voice indeed, and keep his covenant, that they should be a peculiar treasure unto him above all people, and that they should be a kingdom of priests and an holy nation. The apostle Peter uses almost the same language while addressing the Gentile Israel. Says he, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people," &c. Here we see the high regard God has for his people, both Jew and Gentile.

It is true Paul teaches us that we have been grafted into the good olive tree, contrary to nature, but says that we partake with them of the root and fatness of the olive tree; consequently we become rightful heirs with them. We claim and embrace the same promises and receive salvation and redemption, through Jesus Christ the same as they. He says, "The Scriptures foreseeing that God would justify the heathen through faith preached before the gospel unto Abraham, saying in thee shall all nations be blessed." Again, "And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised, that he might be the father of all them that believe." We are then the children of the promise, and Paul says that these are counted for the seed. And again, "If ye be Christ's then are ye Abraham's seed, and heirs according to the promise." What is the promise? All Adventists agree that it is the promise made to Abraham, and to Isaac, and Jacob. The promise was renewed again, or confirmed with Jacob, after the Lord changed his name to Israel. And God said, "I am God Almighty; be fruitful and multiply. A nation and company of nations shall be of thee, and kings shall come out of thy loins; and the land which I gave Abraham and Isaac, to thee will I give it and to thy seed after thee." Thus we see that all the rightful heirs to this promise would inherit the name of Israel.

Almost all professed Christians believe that we are living under the new covenant, and that the law of God is written on our hearts. Even those who oppose the law of God, seem willing to admit this; but with whom is this covenant made? Turn to Jer. xxxi, 33, and Heb. viii, 10, and we find it to be made with the house of Israel. Is the law written on our hearts? If so we belong to the house of Israel. But says one, "The 144,000 which stand with the Lamb on Mount Zion, must be literal Jews, because they are sealed, 12,000 out of each tribe. Paul tells us that we have been grafted in among them, the Jews, margin, for them, consequently we not only become the true Israel by adoption, but have been initiated into the different tribes.

It appears that the apostle James understood it thus, by the manner in which he introduces his epistle. "James a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when ye fall into divers temptations." Here he addresses his brethren as the twelve tribes. No one would suppose that he meant the Jews alone. Hear him again in chap. v. "Be patient therefore brethren, unto the coming of the Lord." Here he exhorts his brethren (which belong

to the twelve tribes) to be patient in regard to the coming of the Lord, and points them to the husbandman as an example of patience, and adds "Be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh."

So we see that in every respect God's people are counted the true Israel. They not only belong to the house of Israel, but have been adopted into the different tribes, so that it gives the Jew no pre-eminence over the Gentile, but they are all one through faith in Jesus Christ. J. N. WILKINSON. Peterborough, N. H.

The Lord Jesus Christ the Great Pattern of Meekness.

By M. Henry

Our Lord Jesus was the great pattern of meekness; a copy without a blot. We must follow the rest no further than they were conformable to the great original. He fulfilled all righteousness, and was a complete exemplar of all that is holy, just and good; but I think, in those places of Scripture where he is expressly propounded to us for an example, it is to recommend to us some or other of the duties of Christianity. We must walk in love, as Christ loved us; forgive as Christ forgave us; please one another, for Christ pleased not himself; be charitable to the poor, for we know the grace of our Lord Jesus Christ; stoop to the meanest offices of love, for Christ did so; doing all with lowliness of mind, for it is the same mind that was in Christ Jesus; but above all, our Lord Jesus was an example of meekness. It is the character of all the saints that they follow the Lamb; as a lamb they follow him in his meekness, and are therefore so often called the sheep of Christ. This is that part of his copy which he expressly calls us to write after "Learn of me for I am meek and lowly in heart." If the master be mild, it ill becomes the servant to be froward. The apostle is speaking of Christ's meekness under his sufferings, when he says he "left us an example that we should follow his steps."

Let us observe particularly the meekness of our Lord Jesus toward his Father, toward his friends, and toward his foes; in each of which he is an example to us.

1. He was very meek toward God his Father, cheerfully submitting to his whole will and standing complete in it. He always did those things that pleased his Father. In his disposing will he acquiesced from first to last. When he was entering on that sharp encounter, though sense startled at it, and said, "Father, if it be possible, let this cup pass from me;" yet he soon submitted with a great deal of meekness; "not as I will but as thou wilt." Though it was a very bitter cup, yet his Father put it into his hand, and therefore he drank it: "The cup that my Father hath given me, shall I not drink it?"

2. He was very meek toward his friends that loved and followed him. With what remarkable instances of mildness, gentleness, and tenderness did he train up his disciples, though from first to last he was "a man of sorrows and acquainted with grief." How meekly and calmly did he bear with their weaknesses and infirmities! After they had been long under the inspection and influence of such a teacher, how weak and defective were they in knowledge, and gifts and graces! How ignorant and forgetful were they! How slow of heart to understand and believe! And what blunders did they make! Dull scholars it would seem they were and bad proficients. But their hearts being upright with him, he did not cast them off, nor turn them out of his school, but rectified their mistakes, instructed them in their duty, and the doctrine they were to preach, by precept upon precept, and line upon line; and taught them, as they were able to bear it, as one that considered their frame, and could "have compassion on the ignorant and on them that were out of the way." As long as he was with them, so long he suffered them. This, as it is a great encouragement to Christian learners, is a great example to Christian teachers.

Also Christ was meek, in his forgiving and passing by their unkindness and disrespect to himself. He was not extreme to mark what they did amiss of this kind. When Peter, James and John, were with him in the garden and very unreasonably slept while he was in his agony praying, so little concerned did they seem to be for him, yet observe how meekly he spoke to them: "Could ye not watch with me one hour?" And when they had not a word to say for themselves, he apologizes for them saying, "the spirit indeed is willing, but the flesh is weak." When Peter had denied him, and had cursed and sworn he did not know him, than which nothing could be more unkind, with what meekness did he bear it! It is not said, the Lord turned and frowned upon Peter, though he deserved to be frowned into hell, but, "the Lord turned and looked upon Peter," and that look recovered him into the way to Heaven; it was a kind look, and not an angry one.

3. He was very meek toward his enemies, that hated and persecuted him. The whole story of his life is filled with instances of invincible meekness. While he "endured the contradiction of sinners against himself," he had a perpetual serenity and harmony within, and was never in the least discomposed by it. When his preaching and miracles were caviled at and reproached, and he himself represented under the blackest characters, not only as the drunkard's companion, but as the Devil's confederate, with what wonderful calmness did he bear it! How mildly did he answer with reason and tenderness, when he could have replied in thunder and lightning! How well satisfied under all such invidious reflections, with this, that "wisdom is justified of her children!" When some of his disciples would have had fire from heaven upon those rude people that refused him entertainment in their town, he was so far from complying with the motion, that he rebuked it: "ye know not what manner of spirit ye are of." The design of Christ and his holy religion is to shape men into a mild and merciful temper, and to make them sensibly tender of the lives and comfort even of their worst enemies. Christianity was intended to revive humanity, and make those men who had made themselves beasts.

But our Lord Jesus did in a more especial manner evidence his meekness when he was in his last sufferings—that awful scene. Though he was the most innocent and excellent person that ever was, who by the doctrine he had preached and the miracles he had wrought, had richly deserved all the honors that the world could pay him; and though the injuries he received were ingeniously and industriously contrived to the highest degree of affront and provocation; yet he bore all with an undisturbed meekness, and with that shield quenched all the fiery darts which his enemies shot at him. His meekness toward his enemies appeared in what he said to them—not one angry word, in the midst of all the indignities they offered him. "When he was reviled he reviled not again." When he was buffeted, and spit upon, and abused, he took it all patiently. Witness that mild reply to him that smote him: "If I have spoken evil bear witness of the evil; but if well why smitest thou me?" Also his meekness toward his enemies appeared in what he said to God for them: "Father, forgive them;" so giving an example to his own rule: "Pray for them that despitefully use you."

Now in all these things our Master has left us an example. Are we not called Christians from Christ whom we call Master and Lord, and shall we not endeavor to accommodate ourselves to him? We profess to rejoice in him as our forerunner, and shall we not run after him? To what purpose were we enlisted under his banner, but that we should follow him as our leader? We have reason all of us to say that Jesus Christ is very meek, or else we that have provoked him so much and so often, would have before this been carried away with a swift destruction, and dealt with according to the desert of our sins, which if duly considered, one would think should tend greatly to soften us. That we may not forfeit our interest in his meekness, let us tread in the steps of it; and as ever we hope to be like him in glory hereafter, let us study to be like him in this grace now. —M. Henry.

Shall We Know Each Other There?

Selected for the Review.

Shall We Know Each Other There?

WHEN we hear the music ringing In the bright, celestial dome— When sweet angel voices singing, Gladly bid us welcome home, To the land of ancient story, Where the ransomed know no care, In the land of light and glory, Shall we know each other there?

CHORUS: Shall we know each other— Shall we know each other— Shall we know each other— Shall we know each other there?

When the holy angels meet us, As we go to join their band, Shall we know the friends that greet us In that glorious, heavenly land? Shall we see the same eyes shining On us as in days of yore? Shall we feel the same arms twining Fondly round us as before?

CHORUS: Shall we know, &c.

Yes; my earth-worn soul rejoices, And my weary heart grows light, For the thrilling happy voices, And the joyous faces bright, That shall welcome us in Heaven, Are the loved of long ago; And to us 'tis kindly given Thus our ransomed friends to know.

CHORUS: Shall we know, &c.

O, ye weary, sad, and tossed ones, Droop not, faint not by the way; Ye shall join the loved and just ones, In the land of perfect day! Harp-strings touched by angel fingers, Murmured in my raptured ear— Evermore their sweet song lingers— We shall know each other there.

CHORUS: We shall know each other— We shall know each other— We shall know each other— We shall know each other there.

Presence of God.

By Fenelon

THE habitual conviction of the presence of God is the sovereign remedy in temptations; it supports, it consoles, it calms us.

We must not be surprised that we are tempted. We are placed here to be proved by temptations. Everything is temptation to us. Crosses irritate our pride, and prosperity flatters it; our life is a continual warfare, but Jesus Christ combats with us. We must let temptations, like a tempest, beat upon our heads, and still move on; like a traveler surprised on the way by a storm, who wraps his cloak about him, and goes on his journey in spite of the opposing elements.

In a certain sense, there is little to do in doing the will of God. Still it is true that it is a great work, because it must be without any reserve. This spirit enters the secret foldings of our hearts, and even the most upright affections, and the most necessary attachments, must be regulated by His will; but it is not the multitude of hard duties, it is not restraint and contention, that advance us in our Christian course. On the contrary, it is the yielding of our will, without restriction and without choice, to tread cheerfully every day in the path in which Providence leads us, to seek nothing, to be discouraged by nothing, to see our duty in the present moment, to trust all else without reserve to the will and power of God. Let us pray to our Heavenly Father that our wills may be swallowed up in His.—Fenelon.

Profession Not Practice

By Jeremy Taylor

PROFESSION NOT PRACTICE.—Some men talk like angels, and pray with fervor, and meditate within deep recesses and speak to God with loving affections, and words of union, and adhere to Him in silent devotion; and when they go abroad are as passionate as ever, peevish as a frightened fly, vexing themselves with their own reflection; they are cruel in their bargains, unmerciful to their tenants, and proud as a barbarian prince; they are, for all their fine words, impatient of reproof, scornful to their neighbors, lovers of money, supreme in their own thoughts and submit to none; all their spiritual fancy is an illusion; they are still under the power of those passions, and their sin rules them imperiously, and carries them away infallibly.—Jeremy Taylor.

Truth and Error

“A new truth is a truth; an old error is an error.”

Continue reading: Editorial Correspondence