p. 100 | Review and Herald, Vol. 16, No. 13. (8/14/1860)

SUNDAY THE TRUE SEVENTH DAY.

By Editor

NECESSITY, according to the well known adage, is the mother of invention. Whether this cause has operated in relation to the Sabbath question or not, it is true that something has given a wonderful impetus to the inventive faculties of the defenders of the first day of the week. The theory which seems at the present time to be gaining most rapidly in public favor is that the first day of the week, is the true seventh day from creation. On this account perhaps it needs occasional notice. The accompanying letter in which this theory is endorsed with more boldness we think than its reasonableness will warrant, was called forth by the following circumstances: a sister in New York sent to a friend of hers the book Sabbath Tracts one to four: that friend put it into the hands of a person she considered competent to answer it. He penned the following, which has been sent for our consideration:

"Those who hold to the seventh day as being the true Sabbath are mistaken. They think that the day we call the seventh day of the week is the seventh day according (or reckoning) from the creation of the world; but in this they are mistaken. The first day of the week is the seventh according to the history that the Bible gives us of time from the creation. To make this evident and plain to every inquiring mind, they must read Mr. Kennady's Scripture Astronomy, in which he has calculated the changes of the moon from the time he wrote, back to the fourth day of creation; on which day the sun, moon and stars were made, and he found that it was full moon precisely at 6 o'clock P. M., on the fourth day of creation. Now the seventh from the creation was the Sabbath. 'And God blessed the seventh day, and sanctified it, because that in it he had rested (or ceased) from all his work which God created and made.' And every seventh day from that time to this was the proper day to be observed as a Sabbath, unless it should please God to alter it; and this, it appears, he did when he brought the children of Israel out of Egypt.

"To demonstrate this we must read and understand the 12th and 16th chapters of Exodus. In the 12th chapter it is written, 'And the Lord spoke unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months. It shall be the first month of the year to you.' Now this is a new era of time. Before this the children of Israel calculated time by the sun's equinox in September, once a year, and half yearly, as the sun crossed the line in March. But now the year is divided into months to be governed by the moon, which would make twelve months and a half for a year. The twelfth month was called Adar, and ve-Adar, as once in two years there were thirteen months, and the thirteenth they called ve-Adar. We are to suppose that the children of Israel were to calculate the seventh day of this first month, the day to be observed as a Sabbath unto the Lord, and the moon to contain twenty-eight days, and as the moon changed every twenty-eight days, and a few hours; in the 16th chapter we are informed that on the second month the Lord gave the children of Israel manna, when they were in the wilderness of Sin, between Elim and Sinai. We have good reason to believe that the first Sabbath after the manna was given, was the sixth day of the week, reckoning from the first day of creation; and the seventh day of the week, reckoning from the first day of the first month mentioned in the twelfth chapter. But it seems some did not believe in the change of the day. But I say we have good reason to believe that the day was then changed by the command of the Lord, for Israel to reckon time from the first day of the first month. Mr. Kennady, in calculating the changes of the moon, demonstrates the truth of the Scripture account of time, from the creation down to the closing of the history by the apostles. But in his calculations he had to allow the ten hours that the sun went back in the days of Hezekiah, and twelve hours that it stood still in the days of Joshua, in order to have a full moon on the fourteenth day of the first month. By this he proves those two

cases to be miracles; and thus calculating the changes of the moon from the first day of the first month to the fourth day of creation, he proves it to be a full moon on the fourth day of creation precisely at 6 o'clock, and he thereby obtains also the exact number of days from creation to the first day of the first month, and by dividing by seven he thereby proves that the Sabbath after this new era of time was on the sixth day, reckoning from the commencement of time; therefore there was a change of the day for Israel to observe as their Sabbath unto the Lord.

"It seems also that the Jews were required to observe the Sabbath in remembrance of their deliverance from bondage. This Moses intimates in his commenting on the commandments in Deut. v, 15. By this it appears plain that the sixth day (Sabbath) was designed to remind the Israelites of their deliverance from bondage. Such is the reason Moses assigns by saying, 'Therefore the Lord thy God commanded thee to keep the Sabbath day.' But if a man will not believe that the day was changed from the seventh to the sixth day of the week, let him obtain the exact number of days from the creation to the present time, and divide by seven, and then he will know as I know, that the day that our Lord arose from the dead was the seventh day, reckoning from creation, but it was the first day of the week, reckoning from the first day of the first month. But it is difficult to ascertain the exact number of days, unless you calculate the changes of the moon, and allow the sun to rise ten or eleven hours earlier in Egypt than it does here. If a man will not believe what he has mathematical demonstration for, he must be a volunteer in unbelief, or like Thomas. It is true, men believe just what they choose to believe, though some have said that they could not believe what they would. But this is altogether a mistake. Men believe just what they choose to believe. And to believe a lie has just the same effect in producing joy or grief, as believing the truth does. When Jacob's sons came to him and said that they had not seen their brother Joseph, they lied; and when they produced his coat, torn and bloody, they said that they found it in the wilderness, but they lied again. Yet Jacob believed it, and his faith was the cause of all his grief and mourning for the loss of his son Joseph.

"I am as ever your brother in Christ,

"B. HIBBARD.

"P. S. The light was made four days before the sun crossed the line in September. The sun was made on the line, and the moon was a full moon precisely at 6 o'clock P. M., the fourth day. But the change of time in Exodus twelve begins with the new moon in March, and on the fourteenth day, which was a full moon they killed the passover, and the changes of the moon governed their feast days. But we are not required to observe those feast days as the Jews were. B. H."

We had supposed before receiving the above document that the question of the chronology of this world was still involved in some doubt and uncertainty; but Mr. Kennady has settled the whole matter, and tells us to a day how old the world is! In what enlightened age of the world this gentleman flourished we are not informed: it is to be supposed however that no period less brilliant than the present would be likely to be honored with such a personage. What a pity that he had not lived before to save the controversies that have attended this perplexing question; and render unnecessary the long labors of such eminent men as Hayes, Jackson, Mede, Hales &c., who have endeavored to throw light on this subject. How much would have been saved! But perhaps we ought, instead of looking with vain regret at the past, to congratulate ourselves that we, more fortunate than our predecessors, can at last know to a day just how old the world is, dating from six o'clock P. M. precisely! But a difficulty still meets us; for we fear that although the light has come, there are many who have not seen or heard of it, and who, despite the light which God has seen fit to vouchsafe in the gifts of reason and revelation, will live and die ignorant of the true seventh day, because they have never been fortunate enough to meet with Kennedy's Scripture Astronomy!

But, seriously, we discover what seems to us like something of a discrepancy in the first part of our friend's remarks. He says, "The first day of the week is the seventh according to the history that the Bible gives us of time from the creation." If then this is so evident from the history the Bible furnishes, where is the pressing need of Mr. Kennady's Astronomy in order to an understanding of this question, as is asserted in the very next sentence?

Again he says, speaking of the time when Israel came out of Egypt, "Before this the children of Israel calculated time by the sun's equinox in September, once a year, and half yearly as the sun crossed the line in March; but now the year is divided into months," &c. It will do for a person to make such an assertion as this, who has never read the vii and viii chapters of Genesis; and it will do for him to suppose everybody simple enough to take it on his authority, provided he is the victim of an intolerable conceit.

We are further told that in reckoning back to creation, allowance must be made for the 12 hours that the sun stood still in the days of Joshua. The record of that event reads that the sun "hasted not to go down about a whole day;" and if we mistake not, the Bible means by the expression "a whole day," a period of 24 hours instead of 12.

It is, however, fortunate for Bible believers that all great Bible questions can be settled by the Bible alone. This is especially true of the Sabbath question; and not only so, but no other testimony is admissible on the subject. It is in vain that men appeal to the popular sciences to figure out our duty to God.

"It appears," says the writer, that the Sabbath was changed when the children of Israel came out of Egypt. We should like to know where this appears. It certainly does appear from his article; it does not appear from the Bible; and we shall be excused from believing in any such appearance until we see it. The record of all the change that was made at the exode, is found in Ex. xii, 2, and reads as follows: "This month shall be unto you the beginning of months; it shall be the first month of the year to you." Here, it is claimed, is recorded a change of the Sabbath; but is there anything said about the Sabbath? Not one word. Is there anything said about a change in numbering the days of the week? Not a word. Would the changing of the number of the months, and calling a certain month the first month of the year, affect the week? Not a particle. Yet, says the writer, "we have good reason" to believe that the day was then changed by the command of the Lord. If there are any reasons for this belief, we should be happy to see them. They are not presented. And again the reader will excuse us for not acknowledging any such reasons till they are brought forward.

The theory under consideration labors under a double absurdity. That theory is inconsistent enough which claims a change of the Sabbath from the seventh to the first day of the week at the resurrection of Christ; but this is doubly so which argues a change of the Sabbath one day back from the seventh to the sixth day of the week, at the exode, and a day forward again at the resurrection of Christ. And to harmonize this theory with existing facts, it has to be assumed that the Jewish and patriarchal or creation weeks were out of joint with each other by one day, so that the seventh day of the Jewish week, was the sixth day of creation week; and hence we, although we have succeeded in emancipating ourselves from the "old Jewish Sabbath," and getting back upon the original creation Sabbath, are still taking along with us the old Jewish week, since our first day corresponds with the original seventh. Thus this theory is out of joint at every step, and crooked through every barley-corn of its length and breadth.

To further show the absurdity of the idea of a change of the Sabbath to the sixth day of the week at the exode, we wish to ask the reader one question: namely, Were not the Jews required to keep the very day of the week on which God rested? Read the fourth commandment, and return an answer as in the presence of Him

who can read the hearts and consciences of all men. Unless you are under the unfortunate pressure of maintaining a wrong theory, you will reply that they were. The fourth commandment, so far as its authority can be appealed to in favor of a sabbatism of any kind, fixes the day of observance to the very day of the week on which God rested. A change of time in any respect, or in any age, is, from the very nature of the case, an impossibility—an absurdity, which we would fain see intelligent men free themselves from the folly of endeavoring to propagate.

REPORT OF MEETINGS IN VERNON, IOWA.

By M. Hull

This meeting was one of interest from first to last. Our congregations were larger than were ever collected in Vernon on any previous occasion.

The nights were short, the weather excessively warm, the farmers busily engaged in their harvest fields, and the people entering upon a great political excitement; yet the interest was good. Political questions were no longer the absorbing theme of the day. The whole talk at the stores, mills and shops was upon the subject of religion, and especially the subjects under investigation at the tent.

I know of no one who heard our lectures through who did not become convinced that our positions were true.

Two Methodist ministers came to the tent, and endeavored to convince the people that our positions were false; but they went off fully satisfied that their cause would have been left in a decidedly better condition if they had remained silent.

One of them preached on the Sabbath. His sermon was a mixture of Methodism, Campbellism, Roman Catholicism and infidelity. His first position was that Moses was mistaken: God did not make the world in six days, but in six great indefinite periods. His second was that there was no Sabbath until after the exode of the children of Israel from the land of Egypt. Third, when the Sabbath was given, it was a seventh part of time, and no particular day; one portion of time is no more holy than another; any seventh part of time is the Sabbath. Fourth, the Sabbath was changed. But changed from what? and to what? Of course changed from one seventh part of time and no day in particular, to one seventh part of time and no day in particular.

I briefly reviewed his sermon, during which thirteen others, mostly Methodists, decided to keep the Sabbath.

Many at that meeting decided to try to keep the commandments, forty-eight of whom came into a church organization. Thirty-five in all were baptized. May the Lord help the church in Vernon to be a shining light. We would have been glad to stay another week, but under the circumstances we could not.

Bro. Inglefield was with us at that meeting, and labored in word. I am more than ever convinced that the Lord has a work for him to do. May the way be opened for him to launch out. We need more laborers in the harvest.

Bro. Canrey goes with us as tent-manager. This takes all the care of the tent off from me, which is a great relief.

M. HULL.

MEETING IN ULYSSES,

On the the first Sabbath in July, was attended by about 100 Sabbath-keepers. The Lord was with us by his Holy Spirit, and we found it true that they that wait on the Lord shall renew their strength. Eight were buried with Christ by baptism, and we trust arose to a newness of life. The evening after the Sabbath we had such a meeting as the primitive Christians had at Troas, in some respects at least; it continued until nearly the break of day, and the brethren departed on their journeys.

LABORS IN IOWA.

By B. F. Snook

Bro. Cornell and myself arrived in Marion on the 26th inst., and began our meeting on the evening of the 27th, and closed on Sunday night. The attendance and interest were good. The brethren were much strengthened and refreshed. Indeed, we all feasted joyfully upon the good Spirit with which the Lord blesses the lovers of present truth. The brethren of Lisbon were present on Sunday, and enjoyed the meeting well. I made many acquaintances here with dear brethren whom I shall long remember. The truth is on the onward march here. The church is growing in grace, and in the knowledge of the truth. Fourteen showed their faith in Christ and their death to sin, by being buried in baptism, and arising to walk in newness of life. May the Lord bless them and enable them to prove faithful to the day of his coming. I am glad to see the life that is manifested by the brethren here. They are determined to do their part in this great work. They are about adopting the plan of systematic benevolence, and purpose building a meeting house as soon as they can.

This is a very important point, and it is to be hoped that the brethren will continue to persevere in this great work. Great is the interest in this part of the State. Many honest souls are now waiting to hear

the truth, that they may believe and rejoice in it. Truly the Lord's servants have great reasons to rejoice, and the messengers to go on preaching the word. Great is the harvest, but the laborers are few. May the Lord help us, and save us all.

B. F. SNOOK.

TENT MEETINGS IN N. Y.

By R. F. Cottrell; C. W. Sperry; John Nevins Andrews

We have closed our meetings at Pompey Hill, Onondaga Co., N. Y. It would be interesting to give all our experience in this place, but we can only give a little concerning the results of the meetings. Not less than eight have come out decidedly to keep the Sabbath, and many more have acknowledged the truth, and we hope they will obey it. The ministers of the place have commenced preaching against us, but their testimony does not agree. The Disciple takes the position that if the law—the ten commandments—is in force, the seventh day is the Sabbath; the Methodist teaches that this law is still binding. Put their testimonies together, and they prove our position.

Last evening at the close of our meetings, a deacon of the Disciple church, after hearing both sides of the question, arose and declared his determination to obey the truth. He invited others to go with him, but said if they would not, he would go alone.

We regret to leave while the interest is increasing, but it seems duty to go. We have been here four Sabbaths.

The work at Kirkville is still onward. Bro. Sperry spent last Sabbath there. Over thirty have embraced the truth there, and there is a great interest still.

Cannot Bro. Wheeler come soon to this field of labor? Labor here is very much needed at this time. There is a prospect of many more at this place coming out on the truth.

R. F. COTTERELL. C. W. SPERRY. J. N. ANDREWS.

Pompey, Aug. 6, 1860.

PROGRESS OF THE CAUSE IN MIN.

By William S. Ingraham

BRO. SMITH: I am happy to inform the readers of the Review that the cause of truth is onward in Minnesota. According to appointment our tent was pitched in High Forest, Olmstead Co. The people came in from the country and were much interested. There not being so much interest in the village as back a few miles where the country was thickly settled, and our tent wall being gone, which made it bad for evening meetings, we thought proper to take down our tent and go where the greatest interest seemed to be. We commenced meetings in the country. The interest has been good from the first. Our Methodist friends seemed to be much alarmed about their church. Elder Norton was called upon to preach a sermon on the subject of the Sabbath. He did so, and was reviewed the same day. The result was blessed. This seemed to be the turning point with the people. Eighteen have decided to keep the commandments, among whom is Eld. Lashier, an M. E. preacher, a young man of influence and piety. We expect he will have good success in preaching the third angel's message. He has sacrificed much for the truth, and it is our prayer that he may be an instrument in the hands of the Lord in turning many to righteousness. Many others are interested, and some are on the point of deciding. We are sorry to leave this place so soon; but Bro. Lashier is fully with us, and will lead the honest ones to the fountain of truth.

I hear that the interest of our first tent meeting is still doing its work. A number have decided to obey the truth since we left. Our tent will be pitched next in Mantorville, Dodge Co., the first Sabbath in August.

We have received pay from the boat for our tent wall, and have got a new one, so all right again. Bro. J. Bostwick has been with us for a few days, and rendered us assistance in preaching the word.

At a business meeting of our brethren in High Forest, June 1, 1860, it was decided that the following brethren act as agents in raising funds to defray the expenses of tent meetings in Minnesota this summer:

Bro. Wm. Merry, St. Charles, Winona Co. “ M. W. Porter, Mantorville, Dodge Co. “ Sylvester Hill, High Forest, Olmstead Co.

Bro. Washington Morse of Deerfield, Steele Co., was appointed general treasurer to whom funds may be sent.

In behalf of the church. WM. S. INGRAHAM.

MEETINGS IN PA., AND N. Y.

BRO. SMITH: I can report progress in the cause of present truth in this part of the country. We commenced laboring in Farmington, Tioga Co., Pa., last January. The truth had never been preached in that place, but a few living there had heard Brn. Ingraham and Loughborough at Westfield, and had commenced to keep the Sabbath; but a no-law, blind guide, came that way and led them into the ditch. They had given up the Sabbath, yet they were not satisfied, and when the truth came to them again they took hold of it in good earnest. We met with much opposition, but we cannot say it was strong. Two Christian ministers attended our lectures and acknowledged them to be truth, and once voted in favor of the seventh-day Sabbath, but when they looked at their great possessions, such as the honors of men, riches of the world, donations, &c., they turned away sorrowful, and have become great enemies to the truth. One of them offered to discuss the subject of the law. I accepted the offer. Our meeting was attended by four or five hundred people, and some interest was manifested. The no-law ground was taken, but I trust the truth triumphed with those that were honest. Seven or eight have left the Christian church and are strong in present truth. A goodly number in that place are ready to come into gospel order.

MEETING IN WILLING, ALLEGANY CO., N. Y.,

By N. Fuller

Was held last Sabbath to set the church in order in that place. We listened to an excellent discourse from Bro. B. F. Robbins, after which three were baptized. In the afternoon the church, of about twenty members, was set in order. Two deacons were chosen and their ordination sanctioned by the Holy Spirit. Eld. B. F. Robbins was recognized and approbated by the church; and I hope they will remember that they have something more to do than to merely say, Go; be thou warmed and fed, without providing those things which are needful for the body.

May the Lord bless every effort to carry forth present truth. I can truly say to this people as Ruth said to her mother-in-law, “Entreat me not to leave thee, nor to return from following after thee: thy people shall be my people, and thy God my God.”

Yours in love, N. Fuller. Ulysses, July 30, 1860.

MEETINGS IN IONIA CO., MICH.

By J. L. Edgar

Bro. SMITH: I commenced a course of lectures July 27, in the town of Orange, eight miles south east of Ionia. The prospect in this place is quite favorable. The minds of the people seem to be prepared to hear the truth. I gave four lectures, and on the account of sickness thought best to close for a few weeks. At the close of our last lecture Judge Ramsdale remarked that for the last six years he had attended meetings but three times, as the teachings he had previously heard were so inconsistent and contradictory that it had driven him to Universalism, though at present he was rather neutral. He also expressed his entire satisfaction with our views as far as he had heard, and he thought they were immovable. We then took an expression, and the entire congregation arose to express their satisfaction with what they had heard, and also extended an invitation to me to come again. I shall return as soon as the sickness subsides, if providence permits.

Last Sabbath I was with the church in Ionia. Spoke from the words, Blessed is the man that endureth temptation, for when he is tried he shall receive a crown of life which the Lord hath promised to them that love him. James i, 12. The Lord was with us to bless, for which we praise his holy name. The brethren in Ionia are striving to rise. May the Lord help them to endure that they may receive the crown of life.

J. L. EDGAR.

Ionia, Aug. 1, 1860.

A WORD TO THE AFFLICTED.

By A. S. Hutchins

DEAR BRETHREN AND SISTERS: Though our afflictions may greatly vary in degree and in number, yet from tracing the history of God's people from the righteous Abel to the present, we find the truthfulness of the words of inspiration verified, "I have chosen thee in the furnace of of affliction."

"The heart knoweth his own bitterness." Some have had their afflictions in one way and some in another; but all have more or less felt the keen edge of afflictive dispensations and scenes of sorrow; and we cannot expect that they are to diminish and dwindle away in these last days, these days of peril and severe conflict with the powers of darkness. No, "our graces must all be tried."

"Many shall be purified, made white and tried." This cleansing and purifying process is now going on, and it will be fully accomplished before the hour of deliverance of the people of God shall come. Before they sing the song of victory over the beast, and over his image, and over his mark, and over the number of his name, a mighty struggle must be experienced, and the sharper the conflict, the sweeter, the more signal the victory.

But all praise, and honor, and glory to our God, victory will turn on the side of his children. "And they sung the song of Moses the servant of God, and the song of the Lamb," &c. Rev. xv, 3.

"Many are the afflictions of the righteous; but the Lord delivereth him out of them all." Ps. xxxiv, 19. How consoling is this promise to the wounded and afflicted breast! Precious words! "The Lord delivereth him out of them all." And again, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal." Thrice happy the man whose eyes are fixed upon the things "not seen."

With such unspeakably encouraging promises before us, who would not choose "rather to suffer afflictions with the people of God than to enjoy the pleasures of sin for a season"?

Death has done its afflictive work among us. Our hearts have been rent and torn by its ravages, and we mourn for the loved and the dear. Children, parents, and companions lie low in the cold, silent grave. Those that were very near and dear to us have fallen by our side. Those who had long cherished and evinced an undying love for the cause of God, have finished their work, and to-day their sweet, warning voice is hushed in silence. No more shall we hear their warm, spirited exhortations, poured forth from a melting heart and in gushing tears; no more hear their ardent prayers nor again hear them whisper courage to us amidst the pressing discouragements of life.

And can these afflictions be sanctified to my good? O yes, be still, my soul, and know that "all things work together for good to them that love God, to them who are the called according to his purpose."

These dear friends that die in the Lord are those who are pronounced "blessed," for they rest from their labors, and their works do follow them. Rev. xiv, 13. Their rest is sweet and undisturbed by pain or mental care. But they will soon awake. The Life-giver is coming. The glorious resurrection morning is near. These dear sleepers will come forth again, not with mortal bodies to be racked with pain and sickness, and to fade and waste away again in death. No; for an endless life will be theirs in the everlasting kingdom of the Son of God. O may the reader and writer be prepared to join in the songs of the ransomed of the Lord then.

O for grace to bow to all our afflictions here, and to kiss the rod with which we are afflicted! O for Christian submission to heed the divine injunction—"Be still, and know that I am God!" And with David to say, "It is good for me that I have been afflicted."

"Afflictions may press me, they cannot destroy One glimpse of his love turns them all into joy." A. S. HUTCHINS.

THE SEED SPRINGING UP.

By S. B. Whitney

BRO. SMITH: The following is from a letter which I recently received from Mrs. Appleton, a sister in Greenville, Mich.; and as it will give some idea of the fruit of the late tent-meeting in that place with the Mich. tent, and may be a source of encouragement to the remnant, I submit it for insertion in the Review if you think best.

S. B. WHITNEY.

"Greenville, July 30, 1860.

"DEAR BRO. WHITNEY: Knowing that you feel a great anxiety to hear how we are prospering in the truth, God's blessed truth, taught us by his dear servants so faithfully while here, and by his precious word while we have been trying diligently to read and understand it, I take the liberty of trying to inform you how we are and how we stand.

"We are all well as usual, thanks be to the Giver of every good and perfect gift, and through grace, rich, boundless and free, are striving to stand steadfast in the faith once delivered to the saints. During the week past our peace has been deep, tranquil and abiding. No doubts, no fears, but trust, child-like trust, that our blessed Father would do all things well. We had, I think, the blessed assurance that in trying to keep God's holy Sabbath we were refreshed and strengthened, and that our faith was greatly confirmed. We assembled according to appointment on Sabbath, not expecting to see but a few; but dear brother, what will you say when I tell you there were thirty-eight, all of whom were true and faithful seekers after truth? Bro. Sabin led the meeting, and the Spirit of the blessed Lord was truly in our midst. Our meeting held four hours, yet we were reluctant to close it even then. We shall continue to hold them every Sabbath, also a prayer-meeting on Wednesday evening.

"Dear brother remember us at that time, and pray for us and the people of Greenville. I think there will be several anxious for baptism by the time Eld. Bates comes here. I think this was the minister Bro. Frisbie was to send. I trust he will come soon. How are you prospering, and how is the truth received in Milford? How are Brn. Lawrence and Frisbie? May our Lord strengthen and support them in this great work, is our daily prayer. We no longer hear their voice, but the word spoken by them is treasured up in many good and honest hearts, to bring forth fruit, I humbly trust, to the honor and glory of the great Master whom they serve, and whose they are. I pray God to prepare their way before them, and greatly bless the truth.

"Our place seems quite desolate since the tent is gone, and oh, how sadly we miss the voice of prayer and praise from the Lord's messengers as uttered there; but we will hope and pray to see the time when we shall be permitted to have a faithful minister to abide with us, to care for the lambs, strengthen the weak, and confirm the wavering. O, for grace, and strength, and wisdom from above, to enable each one of us to stand steadfast in the truth, and to be always ready for every good word and work, knowing that "in due season we shall reap if we faint not."

"May the Lord be with you and greatly bless you, is the prayer of

"Your true friend, M. A. APPLETON."

BE PATIENT.

By J. Clarke

SUPPOSE your brother does try your patience. Perhaps he is right and you are wrong; or both may be somewhat to blame; or he may be altogether to blame; In either of these cases, you had better be patient, and if you are right, he will see by your patience that he has no chance of conquering you, and he will cease to molest you if he is wicked; and if he is true-hearted, he will be led by the good Spirit to repentance.

If you are a little or a good deal to blame, patience will open the way for God to show you your fault, and you will be helped much by being very candid and even severe with yourself; be sure to maintain your integrity if you have any, but do not imagine you have a large amount of that article unless the proof is clear.

The Bible calls all men liars, and Daniel had but little conceit of himself before the angel, and Isaiah calls himself a man of unclean lips, and Paul calls himself the chief of sinners; and if these good men, so pure, so beloved, had so poor an opinion of themselves, perhaps this idea of maintaining your own integrity, and this bolstering yourself up in an idea of your own dignity may, after all, be without as good a foundation as is desirable.

For one, it would be a great pleasure to me if I could suppose you to be as faultless as you imagine yourself to be; but we must decide upon evidence, and your lack of patience is rather against you; still with patience, and a prayerful, candid spirit, you may attain to a knowledge of yourself, which is the first step in the path to perfection; and should you discover that you had been mistaken in the high estimate you place upon yourself, still with a humble spirit you may hope to finally attain to a much higher standard of character, than that now before your mind.

God leads his children in strange paths—strange to us; and we make strange discoveries; and christianity is something very different from what we supposed it to be before we experienced it; the secret of the Lord is with them that fear him, and every step in the life of the christian is new. It often surprises and amazes the godly man to see how God cares for him, and how he leads and teaches him. Only be patient, and wait on the Lord, trust him, and lean not to thine own understanding.

Do not think you must do this and that because your heart says so. Do not run to Bro. this or that for advice on every point (advice is good in need), but get in a habit of going to the Lord, humbly, meekly, in faith. Do not doubt him, but wait patiently, and he will make his promise good. Be patient.

What if you should lose a little, or a good deal of self-conceit? You will gain in real solid attainments at every such period, when you throw off the weights that encumber you. Be patient. Go to the Lord. Out of his mouth cometh wisdom. The secret of the Lord is with them that fear him. Go to him for wisdom, to him for character, to him for understanding, his gifts are liberal, they are permanent. Do not think they will not be yours; for they will be yours forever if you are faithful.

Do this before you try to get the mote out of your brother's eye, and when all the beams are out of your own eyes, you will wonder that you could have been so blind, and will set little by the integrity you so valued before. This new integrity, just from glory, will so outshine the old, yet you will so value it, that you would not dare boast of it, or dare defend it, lest it should be tarnished in the dispute; but so much will you value it, you will keep it safe, by placing it under the protection of Him who conferred it, and is able to defend it for you.

Then how agreeable it will be, when you, instead of maintaining your own cause, can with rapture say, Blessed is the man whose hope the Lord is, that trusteth in the name of the Lord; when instead of pleading your own integrity, you can have a counsellor, Jesus, the Wonderful, the Counsellor. Be patient, lay self aside, have no dignity, but that which is built up in humility,

and godly fear. Be patient, and wait on the Lord, and if you have any righteousness, he will clear it all up, bright as the noon-day sun. Only be anxious to get it. Leave the rest with God. J. CLARKE.

OUR HOME IS NOT HERE.

By A. P. Patten

THIS world with all its glittering show, Its pleasures gay, and scenes of woe, Is not the home for me ; A pilgrim here I only stay, Striving to walk in wisdom's way, Until the Lord we see.

The path that worldlings love so well, Though fair it looks it leads to hell, And ends in bitter woe ; With pilgrims here I fain would shun All wicked ways, and try to learn The way in which to go.

The meek and humble Christian band, Who walk together hand in hand, As through this world they roam ; With them I'll say, we're strangers here, And followers of the Saviour dear, Seeking a heavenly home. A. P. PATTEN. Clay, N. Y.

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