Earlier text: Fourth Annual Meeting of the Iowa State ConferenceEditorial Correspondence.
By Uriah Smith
In these days of expeditions, campaigns, and war, we hear a great deal about "the situation." Correspondents writing from the field of strife, deem it their first duty to set forth the relative situation of the contending forces, their comparative strength, the causes which have led to the development of the strife, the plans and purposes of the campaign, &c. There are other kinds of strife besides that carried on by carnal weapons, to the proper understanding of which, a previous description of "the situation" is also necessary. We are here for the purpose of thus writing concerning a fierce theological war now raging in this place. Nearly one year since, as the readers of the Review will remember, Bro. and sister White held a number of meetings with the church here. In one of his discourses on the Sabbath question, Bro. W. expressed in general terms, as our ministers not unfrequently do, a challenge to the "whole Christian world," to prove the change of the Sabbath from the seventh to the first day of the week. This any person would understand to be not a personal challenge for debate, but simply a strong call upon the Christian world for the proof of their Sunday institution. It was no sooner spoken, however, than a Mr. Kelly, minister of the Methodists, broke in, and demanded whether that remark was to be taken as a personal challenge. As the interrupter seemed anxious so to construe it, Bro. W. signified that he might do so if he pleased. He thereupon demanded that the time and place for discussion be immediately designated. Bro. W.'s engagements and home business matters, made it at the time imperatively necessary that he should return home the first of the week. He therefore proposed to meet Mr. K. and compare views as far as possible on Sunday evening. Mr. K. claimed that he could not attend to it then, and so the matter was left for some future arrangement. Almost immediately on his return home, Bro. W. fell under that stroke of disease, which unfortunately has proved to be of such long duration, rendering him from that time to this, unable to labor publicly in his calling as a minister of the gospel. Of this circumstance Mr. K. has not been slow to take advantage, and to make it the occasion of no small degree of boasting, representing himself as the challenged party, that Bro. W. did not come to time, that the Adventists did not dare to meet him, &c., &c. This man has been apparently considered by his denomination peculiarly adapted to the work of opposing Adventism, as he has been kept here three successive years for the purpose of overthrowing, destroying, and utterly rooting it out of this place. How well he has succeeded may be seen in the fact that not a single member of the S. D. A. church has been turned away by him, although he has indulged freely in such amiable expressions as these, that he has got away from Sabbath-keepers all that he wants; that there are no more he cares to get; that they are welcome to all they have, &c., &c. That some who were once our friends, who believed we had the truth, and who even kept the Sabbath, though they never belonged to the church, have been imbued with his bitter spirit, and now cherish anything but Christian feelings toward S. D. Adventists, we do not deny. But since the organization of the church here, the sum total of losses of members through removals, deaths, and expulsions, has been nine, all told; and there have been nine accessions during the past year, making a present membership of sixty-nine. But not one member has ever left the S. D. A. church, and joined the Methodist or any other church in this place. Such an assertion is an unqualified misrepresentation. The circumstances as above set forth, especially the large talk based on small grounds, awakened an intense interest in the minds of this community to hear upon the Sabbath question. Bro. White not being able to come, it was thought best that Bro. Cornell should visit this place, who accordingly made his appearance upon the ground, June 28th ult. A discussion for the Sabbath question was called for; and although Eld. Cornell gave the same challenge that had been thrown out by Eld. White, the aforesaid Kelly seemed disposed to hold back, because Eld. W. was not on the ground, although he well understood that he had not yet sufficiently recovered from his paralytic shock to attend to any such matter. Outside pressure, however, soon compelled him to enter the arena, and arrangements were made for a discussion. After something like a two hours' parley, the following question was agreed upon: "Resolved, That the seventh day of the week Sabbath given on mount Sinai, is still binding upon all mankind." Two moderators were chosen on each side, the four thus selected, choosing a fifth to act as chairman. The following regulations were agreed upon by the disputants: "It shall be the duty of the board of moderators, to maintain order; to stop any departure by either speaker from the question; to stop any abusive personal or irrelevant language. Should either of the speakers refuse to be thus restrained, the moderators shall thereupon declare the debate closed, and the refractory disputant defeated. "The speakers shall alternate in twenty-minute speeches each. "The moderators shall determine when the debate shall close, after having consulted the disputants. "The only proof and text book shall be the common version of the Old and New Testaments. "At the close of the discussion, the moderators may, if they see proper, call a vote of the audience, as to which side of the question has been defeated." It was also agreed, verbally, that, according to parliamentary usage, the affirmative (Eld. Cornell) should have opportunity (fifteen minutes was all he claimed) to sum up his arguments, and answer any new arguments, if any should be introduced in the negative's last speech. To this argument, the negative (Kelly) subsequently demurred, in a manner that seriously threatened an entire suspension of all proceedings. He was however prevailed upon to compromise the matter by granting parliamentary usage to the affirmative to the extent of ten minutes; and the arrangements went on. Three deputy marshals were appointed to preserve order in the congregation. All manifestation of censure or applause upon either side were strictly forbidden, and every precaution taken to insure order and quiet throughout the discussion. The preliminaries being thus arranged, the discussion commenced on Monday evening, the 9th inst., at the S. D. A. house of worship. Long before the hour of commencement, the interest of the people in the occasion was evinced by their pouring in from every direction. Every available space in the house, upon the floor and in the gallery, was supplied with temporary seats which were soon filled. It is estimated that there were 600 persons in the house, and more than that number outside, unable to gain admittance. The time of meeting was, after the first evening, changed to 2 o'clock P. M., and a large temporary shelter of boughs erected contiguous to the house on the north side, to accommodate as many as were disposed to come. A window was removed, and the speakers took their position by the open space, that those without and within could hear with equal facility. The moderators performed their duty well in preserving order in so large an assembly in which partisan feeling was running so high; and up to the present writing, everything has passed off quietly and with decorum. The audience have seemed also, to a very commendable extent, to heed the request of the moderators to suspend their judgments, and engage in no private discussions of the subjects till the speakers have completed their arguments. So many discussions of this kind have been reported through the Review, a synopsis of the argument on both sides being given, that our readers will hardly care for a repetition of arguments and positions so often stated. It is a fact, however, that the teachings of Adventism have greatly disturbed the foundations of orthodoxy. The teachings of all evangelical denominations for years past, have laid a firm foundation for us on the law of God, as comprised in the ten commandments. In no stronger terms can we speak of its holiness, immutability and perpetuity, than they have done. But now when we call their attention to the fact that this law requires the observance of the seventh day of each week, to avoid this claim, they turn square about and endeavor with their might to tear down what they once, and all the good and pious of past ages, have labored to build up. The Sabbath is the cause of all this. Were it not to avoid the claims of the Sabbath, no such work as this would ever have been seen, or have been for a moment tolerated. There is undoubtedly more truth than poetry in the strong statement made by disinterested citizens of this place, that had the Methodist minister preached such sentiments respecting the ten commandments, before Seventh-day Adventism made its appearance here, as he now utters, his flock would, in righteous indignation, have kicked him to the bottom of the hill on which their church is built. But as before stated, the foundations of orthodoxy are suffering a great upheaval, that a way may be made around the Sabbath; and we are interested to see what path will finally be marked out and agreed upon to accomplish this object. So many novel positions have already been laid before the readers of the Review, that those only have come to be of general interest which are absolutely marvelous and astonishing. There was no lack of these on the part of the opposition in the present discussion. In maintaining the proposition that the seventh-day Sabbath commanded on mount Sinai, is still binding on all mankind, the affirmative proposed to go back to its institution in the garden of Eden, before the fall, set forth the acts performed on God's part in laying its foundation, the great facts and reasons upon which it is based, and the application of these facts and reasons alike to all people and to all time; then trace it down through subsequent ages, showing that with the other nine moral precepts with which it is now associated in the decalogue, it existed from Adam to Moses, as we have plain intimation in the book of Genesis, that it came out plainly to view in the 16th of Exodus, thirty-two days previous to the giving of the law on Mount Sinai; that when the moral law was spoken from the mount, a law binding on all rational and accountable creatures, the Sabbath was assigned a place in its very bosom on the tables of stone; that with the other moral precepts, for man's transgression of which Christ came to die, but not a jot or tittle of which he came to abolish, it passed over in all its force and binding obligation into this dispensation; that Christ, in the teaching which he gave for this age, enforced the Sabbath by vindicating it from Pharisaic abuse; that it was observed by the apostles as is shown by the numerous references to it in the book of Acts; and that it constitutes the Lord's day mentioned in A. D. 96, in Rev. i, 10.53As with others who hold that the Sabbath was first given at the exode of Israel from Egypt, or in the wilderness of Sin, or at mount Sinai, they being apparently not exactly satisfied which, so in the present discussion, it soon became apparent that the negative had a great aversion to going so far back as Eden in the consideration of this question. The points which were particularly fatal to the theory of the negative, as brought out by the affirmative in his Edenic argument, were these: That as the Sabbath was instituted in Eden, according to the plain record in Gen. i and ii, it was made before the fall, and consequently had nothing typical in its nature; that it was made 2500 years before a Jew existed, and could not therefore be a Jewish institution, as is claimed by the negative; that it was there made for man, as the Saviour declared, Mark ii, 27, or, as the language might be translated, "for the man," pointing out distinctly the man Adam, and showing that, as it was made for him in his unfallen state, it was, per consequence, made for all his posterity, for whom he there stood as a representative before God; that the reasons upon which the institution is based, God's resting on the seventh day, after his six days of work, and his blessing and hallowing the day because that in it he had rested, are not Jewish reasons, but apply alike to all mankind; and as long as the reasons upon which the institution is based, exist, so long must the institution based upon them exist; and finally, that a command was given to Adam to keep the Sabbath; for the record states that God sanctified it; and as sanctify means to set apart to a holy or religious use, directions, or a command, must have been given to Adam how to use it; to sanctify a day without such a command would be an impossibility, according to the definition of the term. All these points were argued at length by the affirmative. The importance attached to them on the side of the affirmation, was plainly set forth, and the whole question suspended upon the issue. But no amount of effort served to draw from the negative more than a passing notice of this part of the subject, and not even this for the main points contained in this argument. And when repeatedly urged to meet the issue here, and disprove if he could this array of evidence behind which the affirmative had entrenched itself, he only reiterated his stentorian denial of a single particle of evidence for any Sabbath prior to the exode from Egypt, ingenuously confessed that he did not like to go back to the garden of Eden, and wondered how long the affirmative would keep hanging around that place. And here we are obliged to close the first division of our report, leaving the affirmative still clinging tenaciously to the garden, where God pronounced everything very good, and all the sons of God shouted for joy, and the negative shrinking from its holy atmosphere, and struggling to get away from that time when as yet sin had not entered the world, and error had found no votary in our then unfallen race. Memphis, Mich., July 12, 1866. Report from Iowa.
By D. T. Bourdeau; A. C. Bourdeau
DEAR BRO. WHITE: June 5, in company with Bro. Loughborough, we left Battle Creek, Mich., for Iowa. As we parted with those who had so kindly cared for us while at Battle Creek, we felt a strong Christian attachment for them, and were encouraged by the thought that we would be remembered by them at the throne of grace. Having taken some rest on a sleeping car during a portion of the night, we awoke in the morning of June 6, finding ourselves in Illinois, and our attention was diverted by the extensive prairies which spread before our vision. We could not help concluding that this portion of the world had been less affected by the curse, in some respects than others, and could not admire the love and wisdom of God in reserving the rich western soil for these latter days. We reached Washington, Iowa, the same day, and found Bro. Robert Kilgore at the depot prepared to take us to his father's residence. We seized our first opportunity to rest, and took a sweet, hygienic nap, which made up in part for our lack of rest through the night. The 7th, Bro. H. Nicola took us to Pilot Grove; and the 8th, 9th, and 10th, we attended the business and religious meetings of the Iowa Conference. Here we had the privilege of forming new acquaintances with many brethren and sisters from different parts of the State, which was appreciated by us as a stepping-stone to our labors in their various localities. The 11th, 12th, and 13th, we traveled by private conveyance, first with Bro. Tomlinson, and then with Bro. Thomas Hare, from Pilot Grove to La Porte City, a distance of one hundred miles. We remained at La Porte City until the 25th, and held sixteen meetings. As we reached this place it was reported that Eld. Brinkeroff was coming to our meetings to pitch battle with us. This report proved true; for Sabbath morning we found Eld. B. on the ground; and at the close of our meetings (that day), in which we had enjoyed good freedom in dwelling on practical subjects, and calmness and peace which correspond with the sacredness of the Sabbath, Eld. B. announced that he would speak to the people in the evening, and challenged us to hold a discussion with him on the Two-horned Beast. We reviewed Eld. B.'s remarks the next morning, and refused to hold a discussion on the occasion for the following reasons: 1. The brethren were on the back ground on account of the opposition they had met, and needed more of a renovation and baptism into the spirit and work of the message, than a spirit of debate and contention. 2. The burden of our efforts at this time was for the church, who needed help; and such a discussion would divide our efforts among the church and unbelievers, and we would fail to see good results from our labors either among our brethren or among outsiders. It could not be expected that unbelievers would take a stand on unpopular truth, unless they saw those who professed it having a gathering influence. But 3. Even though these objections did not exist, it would be improper to engage in a discussion with Eld. B., because we would not be on an equal footing. Eld. B. had given several discourses against our views in the past, setting them forth before the people in a ridiculous and objectionable light, dwelling on those points, which, when taken separately and treated by an opposer, could not be understood and appreciated by unbelievers, thus prejudicing the people against us, especially those who had already heard the truth and decided against it. 4. Eld. B.'s party were not agreed as to what power the two-horned beast represents, and had two or three two-horned beasts in the field fighting one against the other; and according to Eld. B.'s own testimony, the two-horned beast which he wanted us to have a clinch with, was growing and being developed, for his faith was being strengthened in his application of the prophecy. We said that we preferred to see how their fighting among themselves would end, and that if one of their two-horned beasts survived the conflict, and had sufficient vitality and prominence to warrant a battle, then we would be on hand to meet the foe. Meanwhile we wanted to pursue the course that Gideon and his army did when their enemies were fighting against each other, and saving the Israelites the trouble of engaging in the conflict. Eld. B. spoke twice against us while we were at La Porte City, endeavoring to lower us and our views in the eyes of the people, by throwing out insinuations against us, without giving a better platform. For instance, to counteract the good Spirit and freedom that we enjoyed, and the idea that the Lord manifested his healing power among us, he said that we were playing on the sympathy of the people, and referred us to Mormons and Spiritualists. This was opening the eyes of the honest. Again, because we told the people to be cautious and not to decide rashly, but wait for good evidence, he tried to make it appear that we were stifling investigation. To which we replied, That if he had heeded our caution, he would not have pursued the course he has for the past year and a half. For, admitting that he is right, he must acknowledge that he has moved rashly. First backing down against Bro. and Sr. White and the testimonies, then humbly confessing on these points through the Review (See Vol. xxvi, No. 8; also testimony of Elder Snook in "Vindication of Elder James White's Business Career," sold at the Review office); and finally backing down again, and tearing down what he twice built up. A little caution here might have helped the Elder. We found the brethren and sisters at La Porte City quite disheartened and discouraged, and more or less affected by the rebellion. But we did not feel to censure them, but rather to pity, comfort and strengthen them, by holding before them the good old platform of the messages on which they rejoiced when they first believed the present truth, as it was spoken to them in demonstration of the Spirit and with power and clearness. As the old way was again vindicated, their hope and courage revived, and at the close of our meetings eleven or twelve of the sixteen who belonged to the original organization, decided to abide by the messages as they received them at the first. D. T. BOURDEAU.
A. C. BOURDEAU. P. S. To the churches in the southern and western parts of this State we would say, that we will visit you as soon as we can.
D. T. B.
A. C. B. Marion, Iowa, July 3, 1866. Note from Bro. Waggoner.
By J. H. Waggoner
LAST Sabbath, 30th ult., I spent at Lovett's Grove. The only subject I felt specially interested to present to the church was the Health Reform. As far as I could learn there was considerable interest there, but I trust it was somewhat increased at that time. I am satisfied that, as a general thing, our people need instruction on this point; and the reading of the Reformer with the advantages of the Institute, is just what we need. The real reform spirit is abroad; and very many are already acting up to the light as far as it has been received or appreciated. I took eight subscribers for the health paper, and the Brn. have sent for three dozen of Mrs. Taylor's "Outlines of Physiology" (Know Thyself), for use in their families. It is the best elementary work I have seen; practical in its design; and correct except in a couple of expressions where it speaks of psychology, rather than of physiology. Works of this kind should be placed in the hands of every child among us, and introduced in every school as far as possible. The children must be instructed to realize and appreciate the nature of reform in order to enter into it with their hearts. May the Lord still prosper the health movement to the strengthening of his people. Report from Bro. Byington.
By John Byington
BRO. WHITE: The first Sabbath after Conference (May 26) I was with the church at Windsor, Mich. Brethren from Oneida, and Charlotte were present. This church had not had a preacher with them for more than a year. The meeting was one of deep interest; we attended the ordinances, and two were baptized. June 2d I was at Convis, in company with Bro. Bourdeau. We had a good meeting. June 3d I met with the church at Parkville. Brethren from Colon came to the meeting. Quite a number have removed from this church, but the few left are keeping up their meetings. I was blessed with them. Cannot some faithful, experienced brother who is seeking a home, move to Parkville? Sabbath the 16th I spent with the church at Newton. On first day I held a meeting near Bro. Luke's in Emmet. Two were baptized. Sabbath the 23d I was with the church at Caledonia. It was very rainy, which prevented many from coming, but I trust we had a profitable meeting in the afternoon. On first-day had an attentive congregation in the school-house near Bro. Stafford's, in Gaines. The 26th had a meeting in Bowne. The greater part of this church have removed to Wright. We hope they will be faithful there. The few left are trying to maintain the truth. The 27th, met with the church in Vergennes. We were glad to hear the testimony of the mother of our Brn. E. and J. S. Vandeusen. We trust she will soon be with them in the truth. Sabbath, June 30, and July 1, we met with the church in Winfield; Cato is their Post Office. Bro. Maynard took his team and brought us thirty miles into the woods to this place. The Lord reward him for his labor of love. We had six meetings, including social meetings. The enemy has tried hard to divide this people, but I believe they are getting an experience that will unite them. Our meetings near the close became very interesting. Eighteen put their names together as candidates for church fellowship, hoping to complete an organization when a messenger should again visit them. I am troubled with a weakness of voice and lungs, and some cough, but think I am as well as when at the Conference.
J. BYINGTON.
July 3, 1866. The Influence of a Christian Life
A LIGHTED lamp, writes M'Cheyne, "is a very small thing, and yet giveth light to all that are in the house;" and so there is a quiet influence which, like the flame of a scented lamp, fills many a home with light and fragrance. Keep such company as God keeps. Substitutes.
By M. W. Howard
Often as we peruse the sacred writings, the conviction is forced upon the mind, that God accepteth not the substitutes of man. And this fact throws great responsibility upon erring mortals, for as Paul expresses regarding persons, "Each for himself shall give account to God." It is often expressed, and doubtless far oftener thought, that it matters not what a man believes religiously, if he be only sincere. Perhaps Solomon thus thought when he yielded to the caprices of his various wives, building for each an "high place in which to burn incense and sacrifice to their gods." But for this it was announced to him "That only for his father's sake should the kingdom remain entire through his life. And when in his son's reign, the kingdom should be rent out of his son's hand, but one tribe should be given to his son for David's sake, and for Jerusalem's sake. And so it was in Rehoboam's reign when the kingdom was rent from his hand, "only the children of Israel that dwelt in the cities of Judah" remained in allegiance to him, that David my servant may have a light alway before me, in Jerusalem the city which I have chosen me to put my name there. Then Jeroboam the king, by God's appointment, of the revolting tribes, reasoned in his heart, (like the worldly wise of our own times), "Now will the kingdom return to the house of David, if the people go up to do sacrifice in the house of the Lord at Jerusalem." So he substituted another altar, another city, and another mount, saying to the people, "It is too much for thee to go to Jerusalem." Then substituting other priests, he ordained a feast, substituting the "fifteenth day of the eighth month, even the month he had devised in his own heart." 1 Kings xii, 27, 32, 33. But according to the sacred records, we must infer that God accepted not this substitute, even though their city Samaria and their altar on mount Gerizim came to be a synonym for Ephraim or Israel, even as Jerusalem or Mount Zion, was the Holy City which God delighted to bless. For we are soon informed that "The Lord began to cut Israel short." 2 Kings x, 32. Though the forbearance and longsuffering of God was often tested by each portion of the house of Israel, the ten tribes were given over, or in the language of Scripture, "divorced from God" long before Judah was. Because of Judah's peculiar relation to the promised Messiah, and that God's word be not broken, the "sceptre" or governing rule did not depart from the house of Judah till the "blessing," (Isa. lxv, 8) came out of it. Then, oh then, had "they have known and comprehended the time of their visitation," how might they have been emancipated. But they "rejected the chosen One, and crucified the Lord of Glory," he that had come the King of the Jews, and their fate was sealed as a nation. The hour of crisis was past, and fatally passed. God has "sifted them among all nations" according to Amos ix, 9. Henceforth the rejecting of the Jews became the enriching of the Gentiles. See Rom. xi, 11-18; Acts xiii, 46. And blessed be God forevermore, here is a substitute that he accepteth. From this time "they that were not a people, are become a people," and God no longer "is a respecter of persons, but in every nation, he that feareth God and worketh righteousness, is accepted of him." The Jew as a nation was rejected, yet may he come individually, as the Gentile comes, one by one, exercising faith in Christ's atoning, redeeming blood. Thus they become the true Israel, whether Jew or Gentile, whom God will receive as substitutes in the future kingdom of the Son of David—"Jesus of Nazareth who is called Christ." All this is accomplished by our Great Substitute whom God accepted when Christ, "the just, died for the unjust," even "while yet enemies, Christ died for us." But I set out to speak of another substitute, "and how am I straitened till it be accomplished." I would tread lightly, lest I be thought to criminate myself; but certainly not reverently as I show forth what might be styled a dernier resort, or if it would not excite a smile, what might be called "the last ditch" of the advocates for this substitute. In a Bible class not long since, the Sabbath came into the lesson for comment. It was unhesitatingly admitted that the Bible gave no authority for substituting one day for another, but it was decided that this was one of the "many things" that Jesus had to tell his disciples when he said, "they were not able to bear them." Knowing that the day would be changed, he also knew that their minds were still too full of Jewish prejudice to then receive them, therefore he forbore. Doubtless when descanting upon Jesus' consideration for Jewish prejudice, it was forgotten that even the hearts of men were in his power, and therefore it was not absolutely necessary that so important a matter should have been left for the mission of the "Holy Ghost, which takes of the things of God and shows them unto men." M. W. HOWARD.
Malone, N. Y. Meetings in Memphis, Mich.
By S. J. Wakeling
Bro. Bates met with us, according to appointment, giving six discourses, and joining with the church in two social meetings. We feel that the blessing of the Lord attended these meetings, and that their influence has been for the good of the church. The testimony which he gave us, was clear and pointed. He showed us the important relation of the visions to the third angel's message. One good brother, who had been in doubt concerning the visions, and could not see any necessity for them, arose in one of the social meetings mentioned above, and stated what his doubts had been, and that they were now removed. He had been studying the Bible, and found that to reject visions, manifested in accordance with the word, was to reject a large part of the word itself. Our duty in regard to the Health Reform was also pointed out. The church here is striving to rise and free herself from all weights, and take a stand with those churches that are rising with the message. May God grant that as we are coming into the "sifting time," no more shall be sifted out of our little number, but that all this church, with more added to its number, may be found pure and spotless in the great day, and stand among the conquerors on the sea of glass. End of the Law.
By R. F. Cottrell
THERE are some so desirous that a certain part of the moral law of God, the Ten Commandments, should not be binding upon them, that they will seize anything that will favor their prejudice, and seem willing to destroy the whole law, if by that means they can find an excuse for violating one of its precepts. In Rom. x, 4, they find the declaration, that "Christ is the end of the law for righteousness to every one that believeth." They catch the words, "end of the law," with an eagerness that shows that they certainly would be very glad to have the law out of existence, at least that part that condemns them, and if this can be accomplished, they are willing the testimony shall say that the whole moral law has indeed come to an end, and is blotted out forever. If this text proves any part of the law to have ceased to exist, it proves the same of the whole, for no part is singled out, but it speaks of the law as a whole. The end of the law, they will have it, is its total cessation, or the last of it. They would, by no means, hold that faith has also come to an end; though they have equally as good testimony to prove it. Says Peter, "Receiving the end of your faith, even the salvation of your souls." Now if the law is ended, being superseded by faith in Christ, faith is also ended; and superseded by salvation. "The end of the commandment is charity." The object and design of the commandment is to lead us to charity, or love. Is not the commandment binding which teaches us to love—that leads us to charity? If this commandment is no longer binding, then love or charity is no longer required; for if the commandment which was given for the purpose of leading us to love, is abolished, then love is abolished, as it is no part of our duty. Had not the law been transgressed, man would have lived by the law. "The commandment was ordained unto life"—it is death for no other reason than that it has been transgressed. "The wages of sin is death." Sin turns the commandment into death. "The law was ordained unto life," but it cannot give us life, because we have transgressed it. Christ gives life to the sinner—the thing the law would do, but that it is "weak through the flesh"—sinful flesh. But Christ offers pardon, and through pardon, life. Thus the object and design of the law is found in Christ. He is the end or object of the law, giving righteousness and life to the sinner—to every one that believeth. Does this make an end of the law? or does it secure the design of the law to give righteousness and life to man? But if the end of the law is its abolition, it is abolished only as it respects the believer. "Christ is the end of the law to every one that believeth." Those that do not believe then are still bound to keep the law—they are bound to moral duties that the believer is not bound to. Then if the unbeliever fulfills his obligations to moral duty, he will be a better man than the believer can be; because he (the believer) is not bound to the moral duties of the law of God. The law has come to an end as it respects him. This puts me in mind of an anecdote I have heard, of a singular sort of a man, who said he had "sometimes thought that sinners were the best Christians." He had found non-professors more ready to oblige him than professors. And so they ought to be, according to the theory that Christ has abolished the law to the believer only. And this is the case, if the text under consideration teaches the cessation of the law of which it speaks. Thus it is evident that the text teaches no such thing. It is a position that any sane man would be ashamed of in the judgment. Then be ashamed of it now, and turn from it. On the death of sisters A. M., and E. P. Warren, of Deerfield, Minn.
FROM the church a worthy member,
Taken from our little number,
Laid away in death to slumber
Till the final judgment day.
Friends who were of kindred spirit,
Though possessing less of merit,
Strong their grief, yet they can bear it,
For she left a cheering ray. "Mother you will not forget me;"
"Father you'll be sure to meet me;"
"Sister live and hope to greet me"
"On that bright and happy shore."
"For though earthly hopes are riven,"
"Yet my hope is strong of Heaven;"
"I can claim the promise given—"
"We shall meet to part no more." Mem'ry still her deeds recalling,
Brings to mind each faithful warning,
And each Christian grace adorning,
Prized too little in her life.
Since her death we've lost another—
'Tis her loved and Christian mother;
Now they calmly rest together,
Free from care, and free from strife. Deeds, not words for her have spoken;
She hath left a blessed token—
'Tis her Bible, worn and broken
By long years of faithful search.
Though such thoughts somewhat relieve us,
Yet their vacant places grieve us,
And our fears did not deceive us,
We have missed them in the church. Death from sorrow still releaseth,
Help us Lord, the godly ceaseth,
While the wicked still increaseth,
And our hearts with grief are bowed.
We can raise this prayer together,
Let not death possess another;
Spare each sister, spare each brother—
Lord to thee we cry aloud. E. W. DARLING.
Faribault, Minn. Four Names for Christians
ThE Scriptures gives four names to Christians taken from the four cardinal graces. Saints, for their holiness; Believers, for their faith; Brethren, for their love; and Disciples, for their knowledge. "To bear other people's afflictions, every one has courage enough and to spare." An old warrior, lying at the point of death, said to the missionary who stood at his side: “O, I have been in great trouble this morning, but I am happy now. I saw an immense mountain, with precipitous sides, up which I endeavored to climb; but when I had attained a considerable length; I lost my hold and fell to the bottom. Exhausted with perplexity and fatigue, I went to a distance and sat down to weep, and while weeping, I saw a drop of blood fall on that mountain, and in a moment it was dissolved.” “This was certainly a strange sight,” remarked the missionary; “what construction did you put upon it?” The dying chieftain seemed astonished at the missionary's question, and replied: “That mountain was my sins, and the drop which fell upon it was one drop of the precious blood of Jesus, by which the mountain of my guilt may be melted away.” How striking is this illustration of the power of Christ's blood! One drop dissolves the mountain of a sinner's guilt! O blessed, efficacious blood! May it fall on my sins, and on my reader's sins, and melt them all away! Reader, does your guilt rise like a mountain? Go to Christ. Trust in him! his blood will dissolve it all, and enable you to sing: “O Lord, what heavenly wonders dwell In thine atoning blood! By this are sinners saved from hell, And rebels brought to God.” BRO. WHITE : I am all alone here contending for the faith once delivered to the saints. I know that through faith in the third angel's message, and obedience to it, I shall have right to the tree of life and enter in through the gates into the city. Oh, may the Lord save us from being carried away by the perils that surround us. I am told, while trying to show the people the light that illuminates our pathway, that it is immaterial whether we believe the dead are unconscious or not, or whether Christ comes inside of fifty or one hundred years, if we are only prepared; but dear brethren and sisters, we have found out that without faith it is impossible to please God, and that a belief in the present truth is what will prepare us for that great day. There are no "ifs" in our way about the Lord's soon coming. We know that he is soon to appear. Oh then let us beware of being influenced by the unbelief of those who consider it non-essential whether they believe God or the Devil. May the Lord help us who have put on Christ, to escape the snares of these last days, to be kind, humble, meek, and with all lowliness of mind, to esteem each other better than ourselves; and may the God of all grace, who has called us unto his eternal glory after that we have suffered awhile, make us perfect, establish, strengthen and settle us. I wish some one of the messengers could come this way, the school-house would be filled. Bro. Rodman, cannot you come if the way is clear? Come over into Macedonia and help me. Here is a new field. My P. O. address is Pleasantville, N. Y.