Earlier text: The SermonFrom the dawn of present truth until the present time, a great deal has been said upon the subject of dress. It has seemingly needed a constant warfare to keep down a worldly spirit in this direction, among Seventh-day Adventists. There are, and ever have been, those who, not caring as they should which way their influence goes, it is evident, have needed all that has been said, to reprove pride, and yet are not much better off, but fashion and what “they wear” is the ruling power. To be one year behind in style of dress, to wear a hat or bonnet pressed on last year’s block, or a dress or cloak cut from last year’s pattern, would be almost disgraceful. In fact, if you want to find the new fashions at once, it can be easily done without going outside of the church. Just as near like the world and retaining a name among God’s people, has been the aim of some, none can deny. Others have felt the dangers to which they were exposed, and tried to contend against them, while another class have sought an opposite extreme, and avoided anything like the world, good, bad, or indifferent. Thus the battle has gone on until now, and still we are not much nearer the right than before. With the world, fashion is terrible. The whole class of woman kind are drunk with it (with perhaps now and then an exception). It seems to be woman’s business, in this age of the world, to dress, chat, and gossip. Mankind are not in such a sad dilemma. Men go about their business. They dress as they please, and nobody finds fault (are they not to be envied?). But women have not much else to do but to think how they are to look and appear at church, sociables, festivals, &c., make morning calls, and sit at afternoon tea-parties. Health and modesty are become obsolete, and should a lady appear at one of these public gatherings attired in a modest, healthful dress, she would doubtless have to bear the curling lip of scorn, and haughty, indignant airs from those of her own sex, no better than herself, simply because she is not in fashion. But how is it with God’s people? Should they follow in the wake? The Bible teaches that they should be peculiar, that is, unlike the world around them, even separate and distinct from them. Thus it was anciently. They were not permitted to mingle with other nations, lest they became like them. And whenever they did imbibe their customs and ways, God forsook them till they returned to the laws and precepts he had given them. Christ’s life was also a pattern here. It is said that125he wore a plain, seamless coat. Should people now-a-days choose to dress so, some, who would stare should you question their Christianity, would cry out, “Oh! that will hurt your influence.” Did Christ fear it? No! His study was to save his fellow-men. For them he gave his life. But how may we aim at the mark and press toward it. There is one surely. The Bible is very minute on all points. It does not stop with giving us the ten moral precepts—God’s holy law—but branches off into all the little by-paths where a transgression of that law would lead us. To help us here, Paul gives to Timothy a rule so simple that a child may understand it. If it were good then, it surely will serve us now, for dress is far more the rage now than when Paul lived. “In like manner, also, that women adorn themselves with modest apparel, with shamefacedness and sobriety, not with braided hair, or gold or pearls, or costly array. But, which becometh women professing godliness, with good works.” A simple rule in mathematics could not be plainer than this. It teaches us modesty, even to bashfulness; to be sober, economical, and to adorn our lives with good works, not merely laboring for ourselves, but seeking to benefit our fellow-men. What need we more? Surely here is a rule, which, if followed, will lead us from all the snares in which fashion and pride would catch us. Had it been followed by Seventh-day Adventists, far less labor would have been needed to save us from these snares, and the principles of reform would have much more weight upon our minds at the present time. But it is not too late now. We can adopt it here with safety. First, modesty and simplicity, second, sobriety, or not gaudy colors, third, economy, or not extravagant clothing, fourth, to let our adorning be our good works, and not a life of selfishness. Dear sisters, here is a standard around which we may with safety rally. But I would not be misunderstood. An untidy dress is a dishonor to any one. An ill-fitting garment, unnecessary, without defacing the forms God has given us. Any man with a manly heart in him, respects his wife and children more if neatly attired than otherwise. The apostle Paul gives another exhortation to the Philippians which it might be well to apply here. “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, or any praise, think on these things.” This might apply on the point of dress, or, at least, we might say without mutilating the word of God, Whatsoever things are modest, sober, tidy, prudent, economical, and healthful, let us give attention to these things. Very often, we, in Battle Creek, hear very criticizing remarks made about us, by our brethren and sisters abroad, on the subject of dress. To speak plainly, it has seemed that there was no better standard for people generally than the Battle Creek church. Well, we will not accuse any one of this, but would recommend Paul’s standard as far better. We do not wish to speak boastingly, but there are those even in the Battle Creek church who feel the importance of setting a good and right example. I trust, sooner than exert an influence on the wrong side, they would sacrifice a right hand, or a right eye. Such seek to realize the importance of the work of present truth. With such, the Testimonies of the spirit of God, have, and ever have had, a saving influence, it is hoped, and they seek to have their consciences gauged by the word of God, and not by the example of imperfect, erring mortals. But it is not denied that there are those in Battle Creek whose example has shown that “dame fashion” has ruled them, and although some efforts have indicated a desire to go with God’s people, yet it has too often been evident that a place was sought for pride also. The adorning has not been as the apostle says, good works, but to appear well, look well, dress well, &c. But these things do not pass unheeded in Battle Creek. Those who seek to find something by which to criticise their sisters here, know not how much labor is bestowed upon those who are not as they should be, patterns of piety, or examples of holiness to others, but rather stumbling-blocks in their way. Dear brethren and sisters, we realize that Battle Creek is where Providence has seen fit to establish the present truth. Here is the center of the work. We are willing to have others look for us to be Christ-like in all things. We expect this, and it should be so. But while this is claimed, it is hoped that those who have not much else to care for, will remember not to watch for something to make it a subject of remarks. We rather need, and solicit the prayers of all to aid us in honoring in our lives what we trust we hold dearer than life itself, the cause of truth. Certainly this is our aim, yea, our vehement desire. We do not seek for rest here. It is not to be found. We do not ask for a life free from care, while our brethren and sisters are toiling by our side. Few know but little of the responsibility those feel whose lot is cast at the head of the work; fearing that some misstep may mislead one soul. Such need the prayers of God’s people. Like Aaron and Hur should they hold up their hands that Israel may prevail, and may Heaven aid them in the work. We wonder not that the Psalmist’s inspired pen could write, “Oh! that I had wings like a dove, for then would I fly away and be at rest. I would hasten my escape from the windy storm and tempest.” But hope whispers that rest from toil and care is near, yea, sweet rest in Heaven. The city of God will soon unfold its gates to the overcomers, and only such. Should those whose purpose it is here to find fault in their brethren and sisters, be permitted to enter there, they would, perhaps, find some fault in the city of God! But no, all is purity and love, and such must be our character if we would make sure of that home. It is near, and may I, and may all, be so happy as to share in the rest that remains for the people of God. “Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M’Cheyne.” Lev. xvi, 8. “And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.” THE remarks which J. H. KURTZ, D. D., makes on this passage, as we find them in his Sacred History, p. 130, are such as to show that, in his view, the scapegoat cannot be a type of Christ. He says:— “In accordance with the importance of the occasion, the high priest alone officiated on the great day of Atonement. After he had brought a sin-offering for himself and his house, he cast lots upon two goats, one lot for a sin-offering for the Lord, and the other lot ‘for Azazel;’ [Lev. xvi, 8, Eng. vers. marg.] The blood of the first goat was carried by him into the holiest of all, on this day (on which alone he was permitted to enter), and sprinkled on the mercy-seat. The sins for which atonement was thus made, were put upon the head of the second goat, which was sent away alive into the wilderness, to Azazel (the evil demon, represented as dwelling in the wilderness), in order that the latter might ascertain all that had been done, and know that he no longer retained power over Israel. This whole transaction expressed the thought that the atonement made on this day was so complete, and so plain and undeniable, that even Satan the Accuser (Heb. ix, 12; Zech. iii; Rev. xii, 10, 11) was compelled to acknowledge it. In the sacrifice of this day, consequently, the sacrifice of Christ is shadowed and typified more clearly than in any other, even as we read in Heb. ix, 12: ‘By his own blood he entered in once into the holy place, having obtained eternal redemption for us.’” Matt. v, 17. “Think not that I am come to destroy the law or the prophets; I am not come to destroy but to fulfill.” THE moral law was of vital importance, and was given for its own sake, while the ceremonial law and the promises were not given for their own sakes, but for the sake of Him to whom they specially referred. In this distinction between the moral law on the one hand, and the ceremonial law and the promises on the other, the cause is found of the difference in the results when they are respectively fulfilled. When the moral law was fulfilled, its eternal inviolability was established, while the latter ceased to be obligatory when they were fulfilled. Christ’s fulfillment of the law and the prophets consisted both in words and in deeds, and it is precisely this essential union of doctrine and action that constitutes the difference between his labors as a prophet, and those of Moses and the prophets. The moral law which the Pharisees had perverted and divested of its essential contents, was fulfilled by him in his doctrine, inasmuch as he unfolded it in its whole fullness and depth, and traced and exhibited its reference to the inward sentiments of men. It was, at the same time, fulfilled by him in his life, inasmuch as he complied with all its demands in the most perfect manner, both as an archetype (Rom. v. 18, 19; Gal. iv. 4, 5), and as an example (1 Pet. ii, 21) of the human race. He fulfilled the ceremonial law and the prophetic promises allied to it, in his word and doctrine, inasmuch as he opened and fully set forth the deep and comprehensive meaning of these, either personally (as Luke xxiv, 27, &c.), or otherwise (John xvi, 7–15); he fulfilled both, also, in his life and actions, inasmuch as he actually and really exhibited in his own person all that was prefigured in the former and foretold in the latter. The ceremonial law was a shadow and type; Christianity brought the very image of good things (Heb. x, 1); hence, the type necessarily lost its significance and validity.—Kurz’ Sacred Hist., p. 296. “THE case was different where Christianity found a union already existing, which it could only sanctify, and not dissolve, from that where a Christian, of either sex, voluntarily engaged in a connection, which was sure to bring with it many distractions and heartburnings in the inward life, and many trials; it was one thing where a man found himself in a condition full of trial by a train of circumstances coming immediately from God, and therefore, walking quietly in the path prescribed to him by God, might expect his protection in these trials, and his deliverance from them; and quite another, when a man, of his own accord, threw himself into temptations. For the first, there was the express command of the Lord, who permitted divorce only in one case, and the consideration of this very matter by St. Paul. Tertullian says, therefore, ‘The case is different with those who, when they were brought to believe, were already married to heathens: since such a marriage is valid in the sight of God, why should it not also continue full of blessings, so that it should continue to be spared many afflictions, distractions, and stains, forasmuch as it has on one side the protection of God’s grace? It is quite a different thing to enter into forbidden connections, voluntarily and uncalled.’”—Neander. THE PATH THAT LEADS TO HEAVEN.
By M. J. Clarke
Think'st thou 'mid flowery fields it lies,
The path thine eager spirit tries,
Where faith and hope have striven?
Think'st thou the skies are always clear,
That love and joy are always near,
The path that leads to Heaven? And sweetly in that narrow way,
Will dear ones greet thee day by day?
Ah, no! by tempest driven,
The storm-cloud hovers o'er thy path,
Which seems to thee the way of wrath,
The path that leads to Heaven. And graves are there, and sighs and tears,
And sickness with its train of fears,
And hearts with anguish riven,
And martyrs' blood and dying groans;
And, dark with woes, the world disowns
The path that leads to Heaven. Yes, 'tis the way, the way to God,
The way the ancient worthies trod,
Where they have fought and striven,
The way Christ opened when he died,
And shall we fear the path he tried,
The path that leads to Heaven? No, weary pilgrims, hasten on,
The day of toil is almost gone;
Yon western clouds are given
With gold and purple on their breast,
As emblems of the morrow's rest,
The calm sweet rest of Heaven. M. J. CLARKE.
Knox Co., Ohio. Draw Nigh unto God.
By J. CLARKE
“Draw nigh unto God, and he will draw nigh unto you.” James iv, 8. Paul, in his letter to the Hebrews, says, “Let us draw near to God with a true heart, in full assurance of faith.” This is a sincere and hearty invitation, coming from God through his chosen servants, and, to those who are striving for eternal life, it is a precious invitation. Had some earthly potentate seen fit to invite the poor sinner to partake with him of a sumptuous repast, how joyfully would the invitation have been accepted! Shall the Lord of Heaven and earth meet with a cold repulse when he so gently invites? It is an invitation with a promise. He who draws near to God cannot fail to realize the promise. Let him be ever so desirous of the presence of his Saviour, the Lord has been more desirous to save, more prompt to fulfill his promise, and more ready to meet the repentant sinner. God, in the person of his Son, has been first in this matter; and yet he condescends to address the sinner, as though his act in this matter would move him to go to his rescue, when he might have justly reproached the sinner for his blindness and ingratitude. But does he do this? No; but nobly passing over the sin of neglect and coldness in his erring child, he promises to forget all, and take the offender to his bosom if he will but draw nigh to him; and more than this, he will meet the erring one, and help him to draw near. Do we realize the heavenly privilege of drawing near to God? Can we value this privilege as we desire? That is, have we any capacity or measure wherewith to set a value upon it? Might we not as easily value eternal life? Our minds falter at the thought. Oh! the priceless, the infinite gift—to hold sweet communion with our heavenly Father! Draw near to God. Are you sordid? it will elevate you. Are you weak? it will strengthen you. Are you poor? it will lift you from the sting of poverty. Are you in sorrow? it will comfort you. Are you ignorant? it will enlighten you. Are you bewildered with care and weariness? it will strengthen, settle, and clear your troubled mind. Is your conscience troubled with the fearful shadows of past sins? it will bring balm and healing to your wounded spirit. Are you fearful? it will give you courage. In this world, everything is valued at a price; but God's favor is free on conditions of obedience. Although so free, how few value it. All the commodities of earth, perishable and transitory though they be, are eagerly sought after, no matter how great the cost; yet the favor of God, to be possessed by the simple act of obedience to his Word, is spurned and despised; still God condescends to invite, and annexes a promise. Let us draw near to God; for he will then draw near to us. Earth's Closing Hours.
By Cummings
We live in years into each of which is crowded the work of centuries. A day brings forth now more than a century brought forth in former times. Time rushes more rapidly as it nears its final fall. The future approaches us like a rising tide, and destinies solemn as the soul, Heaven, and hell, stretch out before us. Are we not called upon to ascertain clearly our relative position? What matters it that a Millennium comes, if we shall have no share in it? What avails it that its music shall be so sweet, its air so holy, its people so happy, and its translucency with glory so bright, if we shall have no part in it? There remaineth indeed a rest; but it is for the people of God. Is this our class? Do we belong to that consecrated family? Are we Christ's? This is the question of questions. Our whole interest is compressed in this. Oh, leave it not unsolved and unsettled. “Believe in the Lord Jesus Christ, and thou shalt be saved.” “Look unto me, all ye ends of the earth, and be ye saved.” “Behold the Lamb of God that taketh away the sin of the world.” “Lord Jesus, to whom can we go but unto thee; thou hast the words of everlasting life.” Let me ask, therefore, when Christ shall come upon the lightning's wing or upon the eddying air, if you feel that you are prepared to meet him? to welcome him? to reign with him? Near, his advent is—all chronology, and prophecy, and history prove it—it is time, therefore, that we should set our house in order, and have our loins girt, and our lamps burning. Were I told that the end of this dispensation would come to-morrow, I would not say to the tradesman, leave your shop, or to the statesman, leave your cabinet, or to the lawyer, abandon your desk; but I would say to each and all, sit loose to all that is worldly; mingle not your affections with the transitory elements of earth; let your hand be here, but let your heart be in Heaven; let your treasure be beyond the skies, and your hope in glory. Like the eagle, touch the earth only to eat and sleep, and rise again as quickly as possible, and soar perpetually toward brighter realms, riveting your eye on a yet more glorious Sun. There is no obstruction to the upward flight of him who has Christ, the password of the universe. All things shall aid you, for God is with you; and when the gray wing of time shall have winnowed away things now seen, your eye, purified and strengthened, will gaze upon a universe clear with light and pure with Deity, no more to wane in age or wo—the Sabbath of the world's long week—the reign of the church's long-absent Lord.—Cummings. “THE next chief point in the doctrine of John, is his belief in an evil being, the personality of wickedness, and the relation between him and bad men. There have been, from the early centuries, keen disputes on the question whether this apostle uses the terms Devil and evil one with literal belief or with figurative accommodation. We have not a doubt that the former is the true view. The popular denial of the existence of evil spirits, with an arch-demon over them, is the birth of a philosophy much later than the apostolic age. The use of the term ‘Devil’ merely as the poetic or ethical personification of the seductive influences of the world is the fruit of theological speculation, neither originated nor adopted by the Jewish prophets or by the Christian apostles.”—Alger. The Health Institute.
By John Nevins Andrews
It was my privilege some weeks since to visit our excellent Health Institute located at Battle Creek. I then designed to speak my thoughts concerning it in a very few days, but a continued press of other duties has filled up all my time, and occupied all my thoughts. I take this comparatively late hour, therefore, to say a few words. It gives me much pleasure to bear my testimony to the excellence of this Institution for the benefit of the sick. Though as yet in its infancy, it gives the best evidence that it is in excellent hands, and that those who seek treatment, instruction, and rest, may find all these in so pleasant and agreeable a combination as to secure the restoration of health. I cannot doubt that the hand of God has been directly concerned in the establishment of this Institute. I have some knowledge of the difficulties under which those have had to labor who have brought it to its present prosperous condition. I think there are many things in its brief history that indicate the providential care of the Most High. Under a strong, abiding, conviction that the wisdom of God has called our people to this undertaking, I cherish the most lively interest in its success, and bear my testimony to its present worth as an Institution of health. The Health Reform engages the attention of our people as it does that of no other denomination of which I have any knowledge. How fitting, then, that such a people should establish an institution where the principles of health shall be inculcated, and where the sick may find relief by conforming to the laws of their being. We have no occasion, and no wish to disparage other Health Institutions. Some of us are, in the providence of God, much indebted to them for the recovery of our own health or that of our friends. But none of them occupy exactly such ground as we wish to stand upon, and without rivalry, or contention, or any evil motive, we wish to do what we deem our duty in this great work, leaving others to do theirs. To me, therefore, with the interest that I feel in the Health Reform, and the intimate connection that it has in my mind with the reform in Bible truth in the work of the third angel, it is a matter of devout thanksgiving that such an Institution has been successfully established, and that physicians competent to conduct it, and who fear God and love his truth, are placed at its head. And now, brethren, we appeal to you for one more effort in behalf of the Health Institute. You have responded nobly to the calls for means with which to lay its foundation. We ask you to aid its immediate enlargement. We do not ask you to give one cent, but we invite you to invest your money in an institution where it may be the means of great good to others, while at the same time it shall yield a fair return of income to yourselves. The entire income will belong to the stockholders, and to no one else. If, therefore, you fear a speculation, you will see that the proceeds of it come into your pockets, and not out of them; and if any of you desire to receive nothing as a return, you can have your part of the income devoted to the relief of such patients as can pay nothing. But there is no spirit of speculation in this matter. A far nobler motive governs the action of our people in this enterprise. We mean to honor God by an institution that shall instruct the ignorant, relieve the distressed, and bless the despairing, by showing how that the sick may recover health, and by teaching those who have health how to avoid wasting and destroying it. We are satisfied that this may be done without burdening any of our people. Nay, we believe that even the poor among us could, as a matter of economy, make no better investment of their savings, than by taking, at least, a single share. With proper effort, some who are now saving nothing of their earnings could lay by a sum sufficient to take one share, and could thus aid in a noble enterprise, while they at the same time make a small investment that shall yield them a fair return. We invite all our people to act in this matter. Some can do largely: all can do something. Shall it be said of us, “They have done what they could?” Manchester, N. H., Feb. 3, 1867. No Guile.
By R. F. Cotterill
Of those who shall be redeemed from among men and have a part in the song that none others can sing, it is said that in their lips was found no guile. They are said to be faultless. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. No higher commendation could possibly be given to a mortal man, than that given to Nathanael,—“Behold an Israelite, indeed, in whom there is no guile.” Such commendation coming from the lips of the Son of God, who did no sin, neither was guile found in his mouth, infinitely heightens it. Some claim that it is impossible for man to attain to Christian perfection; but those who believe our Lord Jesus Christ, must admit that Nathanael had reached that point. He was a perfectly honest man. Of Zacharias and Elizabeth it was also testified that they were both righteous, walking in all the commandments and ordinances of the Lord blameless. What has been done by the favor of God, may again be done. One thing seems certain, that is, if one take the ground that none can attain to perfection, he will not be likely to strive for it; and he who aims at any thing short of perfection, will not attain to it; for he will not be likely to attain to a higher state of perfection than he is striving for. It seems, then, that there is no danger of setting our mark too high, but great danger of setting it too low. The promises are to the overcomers; and overcoming means something. Think a little what it means. Is it any thing short of perfect victory? Then let us not lay a foundation for repentance, but go on to perfection. Jesus is our example; we should walk in his steps, “who did no guile.” We are not mocked in that we are required to walk in his steps. It does not become us to say we cannot obey the teachings and requirements of God. It is better to make the attempt, and trust the promise of Him who has said he would help. We can do all things through Christ strengthening us. Paul said he could, and why not we? He did not count himself sufficient to do any thing of himself. With the same all-powerful aid, can we not do as well as he? To say we cannot is to limit the power of Him who wrought with Paul. Let us take courage then. Let us not say we cannot attain to that guileless state that is required of us. Let us not thus dishonor God and limit his power; but let us gird ourselves for the work trusting in divine aid, not doubting that if we do all we can in this manner, we shall succeed in pleasing God, and shall finally hear the approving sentence, “Well done.” Let us not undervalue the high state to which we are called, lower down the standard and fancy we are doing well, till we are weighed in the balance and found wanting. Report from Bro. White.
By James White
We left our dear brethren in Wright, Jan. 29, and in company with Bro. Wm. Wilson, journeyed to this place a distance of forty miles. It was a severe day, the coldest of this Winter. We were glad to find a comfortable shelter from the cold and storm at Bro. Maynard's. This kind family do all in their power to make us comfortable and happy. One might suppose that Montcalm Co. was a very new, log-house country, it being seventy-five miles north of Calhoun Co. But this is the most beautiful portion of the State. The farmers are generally independent, many of them rich, with large, splendid houses, large, fertile farms, and beautiful orchards. One traveling through this country passes a variety of scenery peculiar to Michigan, namely, rolling, oak openings, and plains covered with heavy maple and beech, and lofty pines. Then before he is aware of it he comes upon a fine farm with buildings equal in size and style to the dwellings in our small cities. Sabbath, Feb. 2, we went to Orleans, a distance of ten miles, and found the brethren of that church, and most of the Fairplains church, assembled with them in the house of prayer, and our venerable Bro. Bates in their midst. This house of worship is built on a liberal plan, and large enough to accommodate the community. We opened the meeting and spoke an hour, and was followed by Mrs. W. who spoke with usual liberty for half an hour. In the afternoon Mrs. W. spoke to the deeply interested audience for nearly two hours. Then we rode back to our head-quarters at Bro. Maynard's. We noticed that it has become a custom among the brethren in this vicinity to postpone the second meal of the day till after the afternoon meeting, throwing the two meals nine hours apart. The strong may not feel this, while it is the testimony of many feeble ones that the afternoon meeting is lost to them on account of faintness, and the following night they are great sufferers from nervous headache. If the two meals are taken six hours apart, both these evils will be remedied. First-day morning we again returned to Orleans, and at the usual hour for worship found a good congregation assembled, and Bro. Bates speaking to them. The brethren had been enjoying a social meeting. After a short intermission, Bro. B. opened the meeting, and we spoke an hour. Then Mrs. W. spoke half an127hour. In the afternoon she spoke two hours. Prejudice broke way before the plain truth spoken. Feb. 9 and 10 we met the two churches at the house of prayer just across the way from our head-quarters. As Mrs. W. had important writing on hand, she proposed that we conduct the morning service and she would the afternoon. So we spoke to the people an hour and three quarters each day, and Mrs. W. spoke each afternoon two hours. The word is more readily received here than it was in Wright, and the health-reform, dress not excepted, is received generally. While these things are new to the people, at the same time they acknowledge their truthfulness. Some of the best citizens are deeply interested, and often are heard to exclaim with emphasis, “That is truth!” Monday, the 12th, we went to Orleans, and spent two hours with that church and gave them all the assistance we could on the subject of Systematic Benevolence. This church have been coming up nearly to the figures, which were raised only about $27.00. They had about $32.00 in the treasury of last year's funds which they liberally voted to us. We feel that we have no claims on the brethren for our feeble labors, yet they seem determined to do all in their power for our comfort and support. The sleighing has been excellent for the last two months, and the weather, generally, comparatively mild and fine. Our family team has been a great blessing, as we have rode nearly every day from five to forty miles since we left Battle Creek. But while we write, there is a heavy rain without, and the snow is melting before it. We are sealed up in the house to-day. Such are gloomy days. But we hope for better, and trust God for the future. We hope to visit many of our brethren, but it may be prudence to move rather slowly during the bleak and changeable months of February and March. At present we shall be happy to hear from our friends at Greenville, Montcalm Co., Mich. The Chosen of the Lord.
By James White
MANY are called, but few are chosen. We would suggest that the chosen of the Lord are the sealed and saved ones. Many are brought under the influence of the gospel call, but few stand the trials and tests of the way, so as to finally be among the chosen. Now, who are finally chosen? “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom?” James ii, 5. Many of these chosen ones when called were wealthy; but mark this, when they are chosen they are poor; they have obeyed the plain and direct requirements of Christ and the apostles in reference to disposing of this world's goods. The words of Christ to one who came to him are also to the point. “And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?” On the above quotation we would remark as follows: 1. It is an utter impossibility for a camel to enter the eye of a needle, and it is just as impossible for a rich man to enter the kingdom of heaven. 2. Yet it is possible for the rich to be saved. How is this? Answer, By becoming poor, the rich can find their places with the heirs of salvation. Then it will be true of them, that God has chosen, sealed and saved the poor of this world. Those who are now depriving themselves of many of the means of grace, and of proper rest of mind and body, to add to their wealth, are laboring hard to be lost; and if they are ever saved, they must undo all that they now toil to accomplish. Will they stop and reflect, and turn their course? Or will they blindly rush on to the rich man's perdition? Report from Bro. Andrews.
By John Nevins Andrews
MANY urgent duties detained me in the State of New York till Wednesday, Jan. 30. I then started for Boston, which I reached the following morning. Spent a few hours in calling on Bro. Rice of South Boston, and in the afternoon took the cars for Manchester, remaining over the Sabbath. I had a profitable interview with Brn. A. W. Smith and Wm. C. Gage. I trust Bro. Gage will yet be of service in the work of God. I think he realizes as never before the proper spirit of those who count not their lives dear unto themselves. From Manchester I came to Portland and was glad to find that our brethren were much encouraged by recent tokens of good. Especially did they seem cheered by the Monthly Meetings which have recently been established. From Portland I came to Norridgewock, and have been made to rejoice by the evident progress of the good work in this place. Nearly every one that began to observe the Sabbath still remains steadfast; and since I was here before some eighteen have been added to their number. A large proportion of those who began to keep the Sabbath, who were not professors of religion, are now soundly converted to God. Between thirty and forty take an active part in the evening prayer-meetings, and many others would do this were they not so far away. The Sabbath and first-day meetings are attended by quite a congregation. Many more seem ready to obey the truth. Tobacco which was largely used among those who now keep the Sabbath is now banished from the ranks. The meeting-house is now wholly paid for. Systematic Benevolence in this church for the coming year, amounts to $325.00. This is doing nobly for a church which has just erected so goodly a house of worship. And still the work is evidently unfinished in this place. Last Sabbath and first-day, being my first in the State, I spent at the Monthly Meeting in Cornville. It was in many respects an excellent meeting. There was a good representation from Norridgewock, Skowhegan, Madison, Athens, Canaan, Hartland, and some other towns. The testimonies of these brethren, many of whom had recently started to observe the Sabbath, were very cheering to me. Yesterday we had a business meeting of such as labor in the cause a portion or all of their time. Brn. Stratton, Canright, Blaisdell, Barnes and Putnam were present. I trust the prosperity of the work will be promoted by the interview. I design to spend the coming Sabbath in this place, and one Sabbath in Oxford County. I think that with this my labors in the State of Maine will for the present be concluded. I have, from a conviction that it was best to do so, devoted all my labor in New England to this State alone. If the Lord wills, I will now in a few days join Bro. Rodman and labor in his part of the field, or wherever the providence of God shall direct. I hope to find Bro. Howard in R. I. or Mass., and to have his assistance in the work. In leaving this State, I desire to express my high esteem and regard for those who are here striving to obey the commandments of God. Also for those ministers who have thrown themselves into the work. Brethren Howard and Stratton have taken hold nobly in the cause of present truth. I wish, in particular, to bear testimony to the zealous, devoted, and faithful labors of Bro. Canright. God has greatly blessed his efforts, and much good has been accomplished by his ministry. I think that the work in this State should have the benefit of his labors the coming season. I think, also, that there is reason now to expect greater results in the future than we have witnessed in the past, if those who carry forward the work do not forget their dependence upon God. Let this word of serious admonition be kept in mind, both by preachers and people. Norridgewock, Me., Feb. 12, 1867.