Review and Herald, Vol. 49, No. 4. (1/25/1877)

Review and Herald

Jan 25, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 25, 1877

CANNOT UNDERSTAND ALIKE.

By Albert Stone

It is not given to men to understand the Scriptures alike, is a sentiment we meet so often as to cause a degree of astonishment. It seems to be used mostly by a nominal Christianity as a shield against the attacks of aggressive, earnest Bible religion. Some would have us believe that the Bible gives great latitude in matters of faith and practice, that diversity of sects and sentiments is not a hindrance, but a help, to religion, that it fosters a spirit of emulation, and in the aggregate more good is done than otherwise could be. But to occupy an unscriptural standpoint for such a purpose savors more of human policy than of godliness.

A large class would be willing that everybody should understand that the Scriptures in general, and the prophecies in particular, are obscure, and that we might content ourselves with a limited measure of Bible knowledge until this mortal vail is rent. The Lord’s mind on this point is expressed in the following language: “The vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot; for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned.” Isa. 29:11, 12.

The ninth verse states that the people referred to are in a state of judicial blindness, that in consequence of rejected light, their religious guides even are covered with darkness. Their state is further described in the thirteenth verse. They draw near to God in words, and honor him with their lips, but their heart they have removed far from him, and their fear toward God is taught by the precepts of men.

It is difficult to conceive of a worse state than that of the people here described. There is a terrible doom awaiting them unless they open their eyes and turn from their deceptions.

Hear what the Lord says in the fourteenth verse: “Therefore I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.” In this scripture is presented the interesting spectacle of the people demanding of their ministers light from the word of God. They ask them to read the book. Explain to us the Bible, say they, open to us the Scriptures. We have freely ministered to you of our carnal things, we ask you to preach the word, to break to us the bread of life. Give us meat in season; minister to us in word and doctrine. Tell us, is the Lord coming soon? Watchman, what of the night?

Such are the silent breathings and aspirations of thousands scattered throughout the land. They dimly see some of the signs by which this generation is being warned of things to come, and naturally turn to their ministers for instruction. But in nine cases out of ten they are virtually told, “The book is sealed;” the prophetic Scriptures especially must remain in much darkness till the seal is removed by their fulfillment. Thus a quietus is administered to these inquiring minds as they unconsciously listen to the instruction that causeth to err.

There is, indeed, ample cause why all do not understand the Bible alike, but that cause may have no connection with the Bible itself. For the people of God persistently to reject plainly revealed truth is to put out their own eyes. On the other hand, to receive and practice the truth is to have the eyes of the understanding enlightened. “The entrance of thy words giveth light.” Ps. 119:130.

It is in harmony with reason and Scripture, and perfectly natural, that those who “walk in the light,” and those who do not keep pace with the light, should not understand the Bible alike. Every Bible reader knows that these two classes are made conspicuous from Genesis to Revelation. As we view the Bible, so will our character be proved, and the character we form will decide our destiny. In the time of the flood, men, as now, took different views of the word of God. The views of each class respectively decided their individual destinies. Mark the result! So it was in the days of Lot. Those who gave credit to the Heaven-sent message were delivered; those who did not were destroyed.

So in the plague of hail upon Egypt,—the servants of Pharaoh who regarded the word of the Lord took their servants and cattle into the houses; those who regarded not the word of the Lord left their servants and cattle in the field. The Lord directed Moses to send twelve chosen men to search the land of promise. If all these men had kept pace with the light given, their report would have been harmonious and encouraging. But as it was, the majority in their darkness brought back an evil and cowardly report. They saw things very differently from Caleb and Joshua, who had eyes to see and wisdom to stand in the counsel of the Lord.

The Jews, at the first advent, did not understand the Scriptures alike with Christ and his inspired apostles, and they refused to be instructed by them. Our Lord, in Matt. 13:15, gives the reason of unlikeness in their views. They had closed their eyes. The result is too well known to need comment. If one is physically blind, he knows the fact and feels his loss. But the subject of moral blindness is usually ignorant of the fact, and feels no loss. Rev. 3:17.

No doubt men may be saved if they have not an understanding of all revealed truth; but if one vital truth is persistently rejected, will it not close the door of salvation against the rejecter? We think it will. The antediluvians, the Jews, and many others, illustrate this and prove it true. The want of clearness of divine revelation will excuse none for rejecting any part of it.

Whose fault is it that we do not understand the Bible alike? All are ready to admit that the truths essential to salvation are so plain that all Christians may and do understand them alike. But many would have it that those truths relate simply to the fact that Christ has died for the sins of men, and that through him we may be saved. If we look by faith to Christ as he hangs on the cross, it is claimed we are all right. Men may and do, no doubt, honestly entertain such views in these last days; but I submit they are a subterfuge, a garment too small for a covering, a bed too short, a suggestion of the evil one.

If we look to Christ on the cross by a living faith, we shall find he has requirements for us to obey, examples for us to follow, work for us to do, love for us to imitate, and sacrifices for us to make. We shall find that Christ is the light (not darkness) of the world, that the Bible is a lamp, and that light is sown for the righteous, and gladness for the upright in heart.

“Cursed is he that maketh the blind to wander out of the way. And all the people shall say, Amen.” Deut. 27:18.

ALBERT STONE.

“THAT FORM OF DOCTRINE.”

By Roswell F. Cottrell

“Ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you; being then made free from sin, ye became the servants of righteousness.” Rom. 6: 17, 18.

True conversion is a change from sin to righteousness. It is not exemption from service, but a change of masters. It is ceasing to be the “servants of sin,” and becoming “servants of God.” “His servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness.” And since “all unrighteousness is sin,” and “sin is the transgression of the law,” it is a change from transgression of the law of God to obedience of the same.

The text teaches us how and when this change is effected. The first thing required is obedience; ye obeyed. And it is not merely an outward obedience to a form, but it must be a sincere heart obedience; ye obeyed from the heart. But yet the form is of importance as a testimony to the obedience of the heart. There needs be some outward manifestation of “repentance toward God, and faith toward our Lord Jesus Christ,” else the Lord would not have instituted it.

What is the form? This is an important question; for when it is truly obeyed the sinner is made free from sin. The form of a thing is not the thing itself, but a likeness or resemblance of it; hence the form of a doctrine is an image, model, or figurative representation of it. This leads to the question, What is the great central and all-important doctrine of the gospel of salvation from sin? It is “that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures.” This was “first of all” in the gospel that Paul preached. See 1 Cor. 15:1-4. The fundamental doctrine of the gospel is the death, the burial, and the resurrection of Christ. All depends upon these facts. “And if Christ be not risen, then is our preaching vain, and your faith is also vain;” and the sinner is not delivered; “ye are yet in your sins.”

The form is something to be obeyed; and it is a likeness or resemblance of the doctrine. Christ died for our sins. The sinner, in order to be forgiven, must die to sin. To die to sin is to live no longer therein—to cease sinning, that is, cease transgressing the law of God. “How shall we, that are dead to sin, live any longer therein.” This is a vital point; hence the apostle lays great stress on it. He teaches that we shall be in the likeness of Christ’s resurrection; but we must be sure of one thing as a condition, and that is, that the old man is dead. “Knowing this,” says he, “that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”

We do not bury our friends till we feel sure that they are dead; but when we know they are dead, we immediately prepare to bury them. So when the sinner is slain by the law, in other words, feels the justice of that law which condemns him to death as its transgressor, and voluntarily dies to sin to live no longer in it, then he may be buried in the likeness of Christ, which is the next thing in the form. “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.”

In these acts of obedience, we have the form or resemblance of the work of Christ, on which our salvation from sin depends. The form closely resembles the doctrine—it has a death, a burial, and a resurrection to a new life. The old life was a life of sin; the new, a life of holiness. Whoever obeys from the heart this form of doctrine is made free from sin, and becomes the servant of righteousness; and this new life persevered in will end in life everlasting. “For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in the things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants of God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.”

In chap. 7 the apostle slightly changes the figure, representing the “old man,” the “body of sin,” the “carnal mind,” as the person himself; and he is said to be slain by the law, because of sin, or through its agency; and by faith in Christ he becomes “dead to the law;” the law having put Christ to death, instead of him; and thus he sees himself put to death by the law in the person of Christ, delivered from sin, condemnation, and death, and given a new life in union with him, being married to him who was raised from the dead. He is “delivered from the law, that [sin] being dead wherein he was held” in condemnation.

These are figures, the literalness of which is “repentance toward God,” whose law we have violated, and “faith toward our Lord Jesus Christ,” who has suffered the penalty for us, and offers us pardon. It is plainly and literally expressed in the great and comprehensive command, “Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.”

Those who obey this form of doctrine heartily and entirely, becoming truly “dead to sin” by genuine “repentance toward God,” and, by faith in him who died for our sins, was buried, and rose again, are buried in the likeness of his death, arising to walk in newness of life, shall then be made free from sin and become servants of righteousness; and by abiding in him, and continuing to walk in this new life of obedience to the commandments of God and the faith of Jesus Christ, they shall, when Christ shall appear the second time, be like him, and enter into the joys of eternal life. May this be the portion of the reader and the writer.

R. F. COTTRELL.

MASTERS AND SERVANTS.

By A. Smith

The term servant, as now used, evidently does not imply the abject servitude that it did in the days of the apostles, being modified by surrounding circumstances.

The domestic generally has a place at the family board, and shares the freedom

of the social domestic circle. She may honor her calling, and command respect.

But now, as formerly, there are families who are selfish and exacting toward their domestics, never caring for their well being either physically, socially, or morally; forgetting that the God of Heaven knows it all, and will render a just recompense for their sin.

In such families, the servant, if she be sensitive, has a hard lot to endure; away from the dear home circle, among strangers, tired and sick in body, and discouraged in spirit, she toils on for a mere pittance. Perhaps she is a child of God, and sighs for a higher sphere of action where she can render more perfect service to her Saviour. But the precious word of God addresses her where she is with the sweet assurance, that, if her humble services are performed with carefulness, as if under the scrutiny of holy angels, and as unto the Lord, it will be so accepted; and the way may be opened for more extended usefulness. See Eph. 6:5-8; Titus 2:9, 10.

The term servants as used in the Bible, we believe, applies not only to those who are such by calling, but also to those who perform service for a limited time as by the day, by the job, or by the piece, so far at least as strict integrity is concerned in the performance of the work. If work is slighted or time wasted, the fact must be noted by the recording angel; and as we are commanded to do “all as unto the Lord,” “in the name of the Lord Jesus,” &c., a failure here must be a moral wrong.

It has been well said that “whatsoever is worth doing at all is worth doing well.”

He who is a bungler about his work, and lacks order, will carry the same principles into his religious life.

The master or employer should not be too exacting of his employees, lest he displease the Lord, who identifies himself with his humble followers, and in the final award declares, “Ye did it unto me.” See Eph. 6:9; Col. 4:1; Phil. 10, 21; Matt. 18:6, 10. A. Smith.

WEAR A SMILE.

By Golden Censer

Ho! for the faces that smile all day, Be the month December or shining May, They bring a summer to every place, For there is no light like a lighted face, And the smile that gladdens a weary heart Is an angel doing a healer’s part.

I know that often there must be tears In the eyes made dim by the spoiling years. Grief draws a curtain across the light And the day grows dark as a gloomy night; But hope and courage and smiles shall win, And shadows vanish, and day begin.

There is a lesson that life must teach, However cynics may coldly preach, God is a Father, his name is Love, He blesses his children from Heaven above, And there is reason for smiles of joy, And songs of praise should the lips employ.

Then wear a smile in the darkest days, And sing for joy of the flowery ways, Be quiet always, though storms may rage, And look for a heavenly heritage. This world of sorrow, and sin, and guile, Has need of many a cheer and smile.

—Golden Censer.

REPLY TO REV. F. WIDMER.

By R. L. Whitney

A recent number of the Citizen contains an article from the pastor of one of the leading churches in the city, under the title of “The Dumb Dogs.” Our first impulse was to pass it by without comment, but recalling some of the unfair insinuations and gross misrepresentations which it contains, we feel that justice to the cause we represent demands that we give it a passing notice. We do this through the courtesy of the Citizen, that it may thus reach those who have seen the article in question.

The first point that attracts our notice is the fact, so frankly confessed in his first sentence, that the Reverend gentleman arrives at his conclusions concerning what has been said and done at the tent, not from what he has himself seen and heard, but from hearsay, or at second hand.

The meekness with which he acknowledges the justice of the application of the text from which he selects the heading of his article is certainly commendable, much more so than his effort to shield himself from blame in thus neglecting a plain duty, by offering the “special apology” he does for “such silence.” Certain it is that he pays a very questionable compliment to the church going people of this city, and especially of his own congregation, concerning whom he is expected to know more than of any other, when he insinuates that they are much more deficient in the direction of “Bible intelligence and historical reading” than he supposed them to be—asserts that “the rank and file of Christian men and women are not posted for religious controversy;” and that because of this deplorable state of imbecility and ignorance on their part, they are compelled to seek their defense in the pulpit, as that represents the only class of minds who are prepared to examine for themselves and come to their own conclusions as to what the Bible does really teach.

If the church going people prefer to sit quietly by and see themselves thus held up before the public, if they do not choose to hold the pulpit responsible in a large measure—in view of the sacred trust reposed in it as the expounder of the word of God—for whatever lack there may be of “Bible intelligence” and qualifications for “religious controversy,” that is their business, not ours. But in justice to the respectable and intelligent audience that listened attentively night after night at the tent, we beg leave to say that however “doctrinally absurd” may have been the contents of the “carpet bag” which was opened for their inspection, or however great our anxiety to “peddle them off” on such, it was not one that could be more properly characterized as “poorly informed” than the one to whom the gentleman ministers from week to week.

But what shall be said of the condition of the flock who, when driven as their last resort to the “defense of the pulpit,” find themselves in their perplexity deserted here?

And this brings us to the real point at issue, which the writer endeavors to hide by specious reasoning concerning the duty of the people toward their pastors—we had almost said priests, so nearly does it sound like the teaching of the church of Rome—and a generous share of fault-finding with those who have neglected this duty, in that they have dared to search the Scriptures and decide their course for themselves.

Why have not the clergy of this city come forward and in a manly and honorable way defended their Christian Sabbath from the word of God, and thus at once put to silence those who have been the occasion of so much disturbance in the community by their advocacy of “exploded ideas”? It is easier, we admit, to oppose unpopular truths by an appeal to men’s prejudices, by designating as a “doctrinal harlequin” him who seeks by all legitimate means to promote what he believes to be the truth, and especially to brand such with reproach as those who are seeking to plant a “perpetual mark of division,” apparently forgetful of the fact that “He who spake as never man spake” was open to the same criticism when he said, “Think not that I am come to send peace on earth; I came not to send peace but a sword”—it is easier, I say, to meet unpopular ideas in this way than fairly and squarely, with logical reasoning and direct Scriptural testimony to overthrow what is so boldly denounced as error. This, we assert, the pulpit of this city has not done, and until they do it, we claim for candid, intelligent, thinking men and women, the right to investigate for themselves. We have no sympathy with that overweening “delicacy” that makes it such an extremely “unpleasant thing” for one who professes to be set to watch for men’s souls to point out the danger, and endeavor to set men on the right track when he sees them going astray.

The gratuitous slur on our unpretending house of worship, now erecting in this city, we can accept with quite a good grace, and congratulate ourselves on the prospect of having a place, even though humble, where we shall have the right to pay our last tribute of respect to the dead, as these sad offices may be necessary. We cannot help wondering, in this connection, if the gentleman has forgotten the time, within the memory of many, when the Methodists were content with much less expensive structures, in fact were thankful for a good barn in which to worship God. We wonder, too, if his costly church edifice holds more of the “pure religion and undefiled” than those same barns of not many years ago.

Our Reverend critic seems not a little troubled at what he is pleased to denominate “the call to the righteous to repent.” Just how he would be understood by his remarks on this point, we hardly know; but if we interpret them aright, he would have us to understand that the professed Christian church has reached the point beyond which no further reform is needed. Surely, had the prophet Isaiah lived in our day, he would have been spared the “unpleasant” duty of delivering this message from the Lord: “Cry aloud, spare not; show my people their transgressions, and the house of Jacob their sins.” Or the prophet Zephaniah, when he breaks forth: “Seek ye the Lord, all ye meek of the earth, which have wrought his judgments; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger.” But is it indeed true that the church of Christ has reached that stage of development that precludes any further effort at reform? Has she no sins that need to be repented of? May no “new light” be allowed to shine upon her pathway? If so, then we have indeed what the intelligence of the nineteenth century has thought proper to treat with derision in the profession of the bishop of Rome—a church that cannot err. Such an unqualified assumption of righteousness on the part of any, reminds us very forcibly of a class, a representative of which once stood and prayed, “God, I thank thee that I am not as other men are, * or even as this publican.” We come now to the most important point in the article. We suppose the Reverend gentleman understands the views of Seventh-day Adventists. If he doesn’t, he certainly has no right, as a Christian gentleman, to attempt to state them publicly; and yet, taking this view, how can we account for the statements and conclusions of the latter paragraph of his article, except on the theory of designed misrepresentation? He says: “The fountain of so much good to man, the light of the world, the salt of the earth, the great Christian church, is branded Babylon, the great harlot, the maker of the nations drunk, the beast whose communion is to end in fire and brimstone,” &c. Does he not know that in making this statement he misrepresents the views that have been presented at the tent? If he does not, those who heard the lectures on these subjects do, and are prepared to judge of the qualifications for “religious controversy” of one pastor, at least, who has in this instance failed to state fairly the position of his opponent. I may be allowed to state here that the position of Seventh-day Adventists, in applying the prophetic Scriptures concerning the beast and the great harlot to the Roman Catholic church, and in tracing the history of this church, the fulfillment of these prophecies, is in harmony with the great body of Protestant commentators.

In reference to the term Babylon, I offer this thought, that whatever interpretation we may give to those scriptures which refer to it, it certainly represents some organization with which the people of God are connected, as they are called upon, “Come out of her, my people, that ye be not partakers of her sins.”

In answer to the question why the “great Christian church” is thus branded, we have the reply: “Because they are not Jews.” This is equivalent to the assertion that Seventh-day Adventists are Jews, because they observe the Sabbath of the fourth commandment, an institution of which our Saviour declared himself Lord.

Those who hold the truth can afford to be fair. In our presentation in this city of the views held by our people, we have found it necessary to differ frequently and widely from the views held by others. We have yet to hear it alleged that we have not fairly represented their positions. We invite those who profess to represent us before the public to treat us with the same courtesy.

To those who have heard our lectures, it is unnecessary to repeat our views on this point; but for the benefit of those who might be misled by such representations, I would say that we yield to none in our faith in Christ, as the only way by which man can be justified before God, and consequently as the sinner’s only hope of salvation. But at the same time we fully accept the position of the apostle Paul, when he says: “Do we make void the law through faith? God forbid. Yea, we establish the law.”

One more point and we are done: “This great church keeps as her holy rest the day on which her Redeemer rose from the dead.” By whose authority does she do this? If by the authority of the Author of inspiration, then we may surely find on the sacred page the plain command therefor. And certainly the pastors who invite us to avail ourselves of their reserve fund of “Bible intelligence,” as we shall go to them for something to soothe our troubled consciences, will give us a “Thus saith the Lord,” as the great remedy.

But what is the defense of the pulpit? Alas! has it come to this, that the great Protestant church, which owes her existence to the truth that has been the bulwark of her strength for centuries—that the Bible, and the Bible alone, is the sufficient rule of faith and practice—that this great church is now compelled to resort to the tradition of the mother church—to “authentic church history”—for the authority on which to base the corner stone of the great superstructure, instead of appealing to the word of God? On this question Protestantism and Catholicism stand on one and the same ground, viz., the tradition of the church.

“She has in this one custom never changed, and all authentic church history affirms she was instructed by the apostles to keep it.” This statement we deny, and to call out the gentleman’s information on the subject of ecclesiastical history, we challenge him to prove, from “authentic church history,” that the first day of the week was generally observed by the Christian church for at least five hundred years after the commencement of the Christian era. We also request him to disprove the statement that the first edict in behalf of Sunday-keeping was issued by a heathen emperor, and that not until the fourth century.

If in this brief review we have spoken plainly and pointedly, it is not because of any personal feeling in the matter, but because we are jealous for the honor of the truth we hold.

Has not the time fully come when intelligent men and women should arouse themselves to a more diligent and earnest study of the word of God, that they may know why they believe as they do, and no longer pin their faith on other men’s sleeves? Thus shall we be truly educating and preparing ourselves to answer the high purpose for which we were created. This we believe, and this we are trying to do.—R. L. WHITNEY, in (Rome, N. Y.) Sentinel.

CHRIST, OUR HELPER.

By Nellie F. Heald

NONE can be successful in the Christian warfare who have not divine help—the help of One who is mighty to save. Says our Saviour, “Without me ye can do nothing.” Christ in the soul as a quickening spirit, is what gives holiness to the life, and ministers growth and peace. We fail to subdue self, and conquer the spirit of evil, because we have so little of Christ within us. Without his spirit to blend with ours, thrilling all the soul, we are as growthless as a tree without sap—like a branch almost severed from the vine. It barely clings by a few fibers, and draws just enough of the vitalizing sap to keep it from utterly perishing. Much of its freshness and vigor is lost; and we look in vain for the rich, full clusters of the purple fruit. None whose affections are severed from the living Vine, can bring forth fruit to perfection. Unless their love is renewed, and they form a closer connection with Heaven, they will be cast aside by the Master of the vineyard as withered branches; and at last will be gathered in bundles to be burned.

There are many things that tend to sever our affections from Christ; and so gradually is the change wrought that we may not be aware of our true condition. We little realize how fraught with danger is our pathway, when we stray from the divine guidance, and thus expose ourselves unprotected to the deceptive wiles of Satan, who does not appear to us as the “prince of darkness,” for then we should cry for help to resist him, but who “is transformed into an angel of light,” with power to deceive and lead away every unconsecrated soul.

It is only when we surrender fully to Christ, and abide under the shadow of his wings, that we are safe from the subtle temptations of the enemy. We are complete in him. When in our trials and discouragements we go to Jesus for help, in faith unwavering, help will come; and with the psalmist we may say, “The Lord is my helper.” We are capable of endless growth, of unmeasured joy and peace, for Christ within must be our joy; that which gives life its sweetness, and the one thing that makes it desirable. In himself, Jesus saw the perfect reflection of the Father, hence he could say, “He that hath seen me hath seen the Father.” He whose life is pure, in accordance with the precepts of the gospel, reflects the lovely character of Christ; and is climbing the shining rounds of that ladder whose top reaches even to the gates of pearl.

Of such, Jesus hath said, “The pure in heart shall see God.” Not to the great, the learned, the honored of earth, is this grand, sweet promise given. Nay,—only the pure in heart shall see God. He who loves God, not he who believes in his truth, hath everlasting life. It is not sufficient merely to believe the truth; something more is required. “He that hath my commandments, and keepeth them, he it is that loveth me.”

When the record of our lives is seen in the Judgment, may it not be said, “Ye knew your duty, but ye did it not.” Our opportunities are many, and precious, and God is ready to help. We have seen in our late camp-meeting that which inspires us with renewed courage. We have seen God’s readiness to help; and something of his power to move the hearts of the people. He only waits for us to so wait upon him in humility and self-surrender that he can consistently bless and help.

“In the Lord Jehovah is everlasting strength.” In the language of the apostle, “I can do all things through Christ which strengtheneth me.” Christ our helper alone can enlarge our hearts, give us moral elevation, and such an influence as will help us to win souls. May it be our daily and earnest petition, that he may be to us a present help in time of need.

NELLIE F. HEALD.

[Copied from The Missionary Worker.]

IOWA

By Fred. A. Barlow

AFTER our good quarterly meeting at Victor, Sept. 30 and Oct. 1, I commenced a course of lectures in the northern part of this (Iowa) county, and continued for nearly seven weeks; but owing to bad weather and politics, very little good was done. From there I went to Jasper Co., and gave fifteen discourses in Bro. Baker’s neighborhood with seemingly good results. I then removed to another place, distant about seven miles. There I met with the strongest prejudice that it has ever been my lot to encounter. Almost the entire community are Methodists, and appear entirely satisfied with their present knowledge of the Scriptures. Most of them prefer to remain away, and are quite active in warning their neighbors against listening to the false prophet in their midst. The attendance was from the beginning discouragingly small.

But so far four, all heads of families, have begun the observance of the Lord’s Sabbath; and from present indications the number will soon be doubled. They are all well-to-do farmers, and for intelligence about the average. I feel blessed of the Lord while trying to do my duty, and my courage is good. Pray for me.

FRED. A. BARLOW.

Ladora, Iowa, Jan. 17.

TENNESSEE, ATTENTION.

By Orlando Soule

We have now fully entered upon the most favorable season of the year for every one to do something to advance the cause of truth. Work is not pressing, and the long evenings always afford leisure; thus making it a special time for distributing reading matter.

As an evidence of the good results of such labor, I will mention one instance. Two years ago, a good brother entered a thinly settled neighborhood, and distributed tracts, obtaining two subscribers for the SIGNS. Time rolled on, and a few weeks ago I entered the same neighborhood, and gave eight lectures; and eight signed a covenant to keep all the commandments of God. This result, in this country, would have taken from four to six weeks of hard labor had not the people been prepared for it by our good pioneer paper and tracts.

Now, dear brethren, here is a broad field in which to labor, gathering in the last great harvest, with the promise that “he that reapeth receiveth wages, and gathereth fruit unto life eternal.” John 4:36.

But you say, There are so many in our community that do little or no reading. No doubt this is so; but if it is, there is all the more need of your being diligent in urging upon them the necessity of reading. Satan’s agents, who are filling the world with light and foolish reading matter, are diligent, leaving no stone unturned that will advance their work. And shall we be less diligent than they?

But how can the work be entered upon best? First, let every Sabbath-keeper become a subscriber for one or all of our periodicals; then they will better appreciate their value. Then there should be one or two persons of judgment and activity from every company of Sabbath-keepers to spend their whole time canvassing for the REFORMER and SIGNS; and if the proper persons are unable to get an outfit at once, let the brethren take the matter in hand and help them procure it.

Again, some who can, should get subscribers, and furnish the ready money themselves, taking in return the produce of the farm, garden, or poultry yard, which may be marketed if not needed.

There is danger of our becoming too distant. The society of Sabbath-keepers is most agreeable, so we choose it. This is not always best. When the work for the day is done, let us deposit in our pockets some tracts and papers, and visit our neighbors. Take a seat by their fireside, and make ourselves agreeable, talk of practical religion, and read some of the stirring articles from the paper on the same subject; and before leaving get them to subscribe if we can. Let every person get one subscriber, at least. Wake up, brethren; this State has almost a million and a half of inhabitants that must be warned, or blood will be found on our garments.

ORLANDO SOULE.

CHRISTIAN EXPERIENCE.

By O. F. Colwell

I HAVE been induced by some who are keeping the “commandments of God and the faith of Jesus” to give the readers of the REVIEW a little of my Christian experience, which I will do as briefly as possible.

In the fall and winter of 1865, I was attending school in this place, and a protracted meeting being in progress north of town and sleighing good, I went out; and in three or four days after, I “came out” in the meeting and soon found joy and peace in trusting in the Lord Jesus Christ.

About this time, the first of February, the Baptist and Presbyterian churches commenced a series of meetings in town, which I attended, and on the 25th day of March, 1866, I was baptized and received into the Baptist church. During the summer I worked on my father’s farm, and in August a Baptist minister at my father’s house asked me if I didn’t feel it my duty to preach. I told him that I did not. However, soon after this, my mind became changed upon the point, and my duty to preach the gospel seemed clear. I commenced that fall attending school in town here, and continued during the winter and spring.

The fall of 1867 I went away to College to Granville Ohio, where I remained during the fall and winter terms. All this time my duty seemed clear to me. I was poor; but God in his goodness opened the heart of an old widow lady, and she gave me a home. But I soon began to feel that I could not stand it to stay in school five or six years, in order to preach the gospel. I became discouraged; and with no one to give me an encouraging word, I gave up, and came home, got married, and until of late, I have been leading a bold, Christless life, with no love, no enjoyment in the Master’s cause.

Last spring a good, devoted brother Mitter, of the Advent faith, asked me if I would read the SIGNS OF THE TIMES if it was sent to me without any expense. I told him I would. I did read, and this fall, God in his goodness showed me the light of the present truth concerning his “commandments and the faith of Jesus.” Oh! the truth, how precious! The word of God is now clear to me where it was dark before! I love to read it, it is so precious.

I feel I must in some way warn the people of their danger. Oh! how glad I am for the light! God bless the dear SIGNS, and bless his people in their noble work. Bro. and Sr. Mitter and Sr. Griffin have kindly helped me along. May God bless them.

I would like advice, and I pray God to show me my duty. My prayer is, “Lord, what wilt thou have me to do?” I am, dear brethren, yours in love of the gospel,

O. F. COLWELL.

THE MIXED CUP.

In wise proportion doth a fond hand mingle The sweet and bitter in our life-cups here; Each drop of either is, by Love eternal, Poured forth in wisdom for His children dear.

The loving Father, as a wise Physician, Knows what the wants of all those children are, Knows which is needed most the joy or sorrow, The peace of comfort, or affliction’s war.

Then should the bitter be our daily portion, So that we cannot e’en the sweet discern, Let us in childlike trust receive with meekness The needed tonic, and its lesson learn.

And if we cannot even that decipher, Let us be still—nay, thank him for his care, Contented still that we shall know—hereafter— When we the fulness of his presence share.

—Illustrated Christian Weekly.

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