To speak of any one personally with disapprobation is not pleasant, but circumstances sometimes render it unavoidable, to save ourselves from injustice. The course that is being pursued by Ransom Hicks of Providence, R. I., makes it necessary that we say a word respecting him and his course. We learn that he is scattering over the country, so far as he can procure names, pamphlets and fly-leaves calculated to be prejudicial to the Review and its publishers. He invariably falls into a great bluster over the fact that he first offered his articles to the Review but no notice was taken of it; that he has challenged, but gets no reply; that we \"keep mum,\" &c., thereby giving the idea that we, without cause or provocation, either treat him with ungentlemanly neglect, or are afraid to come in contact with his positions. Some of our readers are aware, and for the benefit of those who are not, we will state, that the course of this man toward the conductors of this paper, for the past nine years, more especially in connection with the abuse he heaped upon us in connection with the \"messenger\" movement, for which no real acknowledgment or apology has been made, has been such as to amount to a forfeiture on his part of any notice or regard from this Office. Nevertheless, during the time above mentioned, the Office has been beset with letters from him, in which he has worked in every possible manner to get his name into the paper. But in view of his past course, and of the fact, moreover, that what he has written has been to dispute some point, or pick a flaw with some person or thing, showing that he was actuated only by a spirit of contention,—in view of all this, we have studiously excluded him from the paper, and for the same reasons, shall probably continue so to do. We should be recreant to the honor and respect we owe to the truth, should we admit such a person with his past precedents, and present standing and purposes, into the Review.
Deeply chagrined, apparently, at the result of his efforts in this direction, he now seeks revenge (for we think no other spirit can be discovered in his writings) by scattering his publications over the land, as above stated, in hope of disaffecting the brethren and sisters, and injuring the Review. The first point on which he thinks to raise division is the crucifixion and resurrection of Christ, placing the former on the fourth, and the latter on the seventh, days of the week. Here he professes to have a new discovery and great light. But he has simply adopted the Seventh-day-Baptist view, which was discussed and matured among them probably before ever he was born.
A second point on which he takes his stand, is 2 Cor. iii, 7. He accuses us of great stupidity for referring the stones mentioned in this verse to the tables of stone which contained the ten commandments, whereas he refers them to the stones set up by Joshua, and plaistered with plaister, and on which a copy of the law of Moses was written, forty years after the tables of stone were given to Moses at Sinai. Deut. xxvii, 4; Josh. viii, 32. But the text speaks of something which was \"written and engraven in stones.\" Was there anything engraven in the stones set up by Joshua? Nothing. There was a writing on the plaister; for those stones were covered with plaister, not simply laid up in plaister, as he contends. There was nothing engraven in stones except the ten commandments which God did engrave in tables of stone. Ex. xxxii, 16. See the contrast also in verse 8 of 2 Cor. iii, in which these tables are not called stones merely as in verse 7, but tables of stone.
But Paul continues, The ministration of death was glorious, \"so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance.\" What were the facts in the case? When Moses came down from his second interview with the Lord in Sinai, having the tables of the ten commandments in his hands, which as a minister of the first covenant, he had then received of the Lord, the skin of his face shone, so that the children of Israel could not look upon him, as stated by Paul; and so long as he talked with them he put a vail over his face. Ex. xxxiv, 29-35. No sane man can doubt but Paul refers to this time and circumstance. It is the height of nonsense, as shown by Bro. Cottrell in No. 15, to refer it to the writing of Joshua upon the plaistered stones in Mount Ebal forty years afterward, and after Moses had gone into his grave. Some of our brethren in the West a few years since conceived the same idea, that the stones of 2 Cor. iii, 7, were the stones set up by Joshua; but when they saw Paul's evident allusion to Moses' coming down from Sinai with the stones in his hand, they were sensible enough to immediately give up the idea.
But Mr. H. now thinks he is a mighty instrument in the hands of Providence to do a great work. In a letter addressed by him, July 31, 1864, \"To the President of the Seventh-day Adventist Publishing Association,\" occurs this passage: \"And now, if I am fit for nothing but a rod to scourge certain leaders in the second house of Israel for their arrogance and rejection of the light of God's truth when it is presented to them through some other source than that of Battle Creek, then I will be found in the way of my duty doing honor to in that capacity.\"
Think of a man who besides making only confusion on the death and resurrection of Christ, cannot come within forty years of the truth on 2 Cor. iii, 7, setting himself up as a \"rod to scourge certain leaders in the second house of Israel.\" We would not seem harsh or severe; but we think it would be difficult to conceive of a more glaring and disgusting compound of egotism and fanaticism.
We give the following articles from Brn. Cottrell and Waggoner, touching the subjects here introduced: Bro. Cottrell, though still adhering to his former S. D. Baptist views of the time of the crucifixion of Christ, presents nevertheless, what we consider to be correct ideas of the relative importance of the subject, and how it should be held, on whichever side the truth may be—not, however, that we have any doubt in our own mind on this question.
The Resurrection of Christ.
By Roswell F. Cottrell
Bro. Smith: You are doubtless aware that our schismatical friend, Mr. Hicks, has recently paid you a salute through the Recorder, rebuking you sharply for admitting the commonly-received opinion that our Saviour was crucified on the sixth day of the week. He seems to think that you certainly ought to know better, especially if you had read a recent article written by himself, entitled "A Refutation of the Principal Claim of Sunday-keeping to Divine Authority." If you had read that, as I suppose you had, you are considered inexcusable.
Though I have always held the opinion that the crucifixion took place earlier in the week than Friday, yet I fail to see any criminality on your part in thinking differently and expressing it as you understand it, even though you had read the article referred to. I fail also to see that Sunday-keeping has gained any thing, or Sabbath-keeping lost any thing, by the admission.
I never dispute that Christ rose on Sunday, in advocating the Sabbath, because it would lengthen the discussion and nothing be gained in the end. Besides this, if we try to prove that the resurrection took place on the Sabbath, opposers will take it as a tacit admission that the day on which he rose is the Sabbath, and they can easily satisfy themselves and their hearers that it was on the first day of the week.
Some years ago, I heard Alexander Campbell of Bethany, Va., say that whether the Saviour arose on the first day or the day before (as though he doubted which), it was first known that he was risen on the first day, and consequently, if we would commemorate the event by the observance of a day, the first day only could with propriety be used for that purpose. I mentally admitted the correctness of the remark, but it
had no effect on my mind in respect to the Sabbath question. How could we celebrate the resurrection on the day before the fact was known? It was the joyful morning that proclaimed a risen Saviour that should celebrate the glorious event, provided this were the Heaven-appointed way of celebrating this event. Hence it is just as well, and I think decidedly better, to let the people have it their own way, not disputing the claim of the first day, as being the resurrection day. And I would further admit that the resurrection should be celebrated, and bring forward the divine institution, even baptism, which was appointed for this very purpose.
So what Mr. Hicks calls the "principal claim," amounts to nothing, though it be admitted; but the factionist can magnify motes into mountains and these
"Mountains interposed,
Make enemies of nations, which had else,
Like kindred drops have mingled into one."
R. F. COTTRELL.
"A Refutation of the Principal Claim of Sunday-keeping to Divine Authority," &c., &c.
By J. H. W.
The above is part of the title of an 8 page tract, published by Ransom Hicks, Providence, R. I. The object is to prove that the Lord Jesus rose on the Sabbath, or seventh day; and the effort made would lead us to understand that he considered it very important to establish this point, thereby virtually confessing that if the Lord did rise on the first day of the week our opponents would have an argument therefrom in favor of Sunday sabbatizing. The great folly of the effort is in attaching so much importance to the claim. If somebody should affirm that a flea were an elephant, would it appear seemly to endeavor to chase it down with dogs and guns, to show that it was not an elephant? Yet this is somewhat like the mighty effort of our valorous friend R. H.
To show the importance of the question he quotes from the Catholic catechism, where it is asked, and answered, "Why was the Jewish Sabbath changed into the Sunday?" "Because Christ rose from the dead on a Sunday." This, however, is only part of the answer. But it would seem to be enough on this point to show that the resurrection is not related to the Sabbath question, and that the Catholics base the obligation to keep Sunday on the authority of the church, and not of the Bible.
The "foundation" of his "discourse" is Matt. xii, 40: the sign of Jonah. Now whether the Lord was crucified on Friday or on Thursday, (as some argue,) and whether the sign of Jonah refers exclusively to our Lord's burial, i. e., whether our Saviour meant the sepulcher by "the heart of the earth," (as many doubt,) are really matters of minor importance. The grave is not literally "the heart of the earth," and if our Saviour uses the term figuratively, the figure may mean something beside the tomb wherein he lay.
So far from this being a settled point, we consider his main position a sheer assumption.
But the assumption might be more readily waived if his argument was fair and reasonable. I will notice one of his main arguments that it may be seen what reliance can be placed on his conclusion. On pp. 4, 5, he says:
"But says our friend, Doct. Sunday, does not Matthew (xxviii, 1, 2, in speaking of the time that the two Marys came to see the sepulchre, when there was a great earthquake, and the angels of the Lord came and rolled back the stone from the door,) say, that it was in the end of the Sabbath, as it began to dawn toward the first day of the week? He does, or his words are so rendered, and we are also aware that various are your renderings of this text, Doct. Sunday, all of which are designed to make it appear, somehow, that at the time the two Marys came to see the sepulchre was on the first of the week. But your labor in that work will ever be in vain. The word day is not in the original. And the word dawn is not in the original. The word there properly means approached. Hence the text reads; "Now it being late in the Sabbath, as the first of the week approached, came Mary Magdalene," &c. Thus it is proved that the time that149the two Marys came to see the sepulchre, was late in the Sabbath, and not on the first of the week."
Now we turn back to page 2, and with the above compare the following:
"Concerning the time when the women (which came with Jesus from Galilee) came to the sepulchre to anoint him, Mark says, (xvi, 1, 2,) that 'it was very early in the morning, the first day of the week, at the rising of the sun;' i. e. not that the sun was risen, but that it was about to rise, or at the early break of day. Luke says xxiv, 1, that it was very early; in the Greek, deep twilight, or when there was scarcely any light. John xx, 1, says it was very early, while it was yet dark. That is, it was not yet fully daylight or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.'—(Barnes.) Thus early in the morning of the first day of the week were the women at the sepulchre."
Mr. Hicks has put forth both of these positions with all confidence; and as they directly contradict each other, we must suppose, if he has confidence in both, that he is "double minded." This will account for his being "unstable in all his ways." The last-quoted position is, of course the Scriptural one: for Mark, Luke, and John, all plainly declare that it was on the first-day of the week,—not on the Sabbath, as Mr. H.'s singular criticism on Matt. xxviii, would have it appear. Dr. Clarke's criticism on this text is certainly more reliable than Mr. Hicks', and it has the merit of making Matthew harmonize with Mark, Luke, and John, while Mr. H. makes Matthew contradict the other evangelists. Dr. Clarke shows clearly that Matthew should be translated to harmonize with the others; and so Bernard's Bible and Whiting's Translation read, Matt. xxviii, 1, "After the Sabbath, as the first-day of the week was dawning." On the declaration that "dawn is not the original," it will be sufficient to see the following (the word used by Matthew is epiphoskousē).
"Epiphoskō (epi & phōskō, to shine), to begin to shine, grow light, dawn."—Greenfield.
"Epiphoskō (from epi, on, and phōskō, to dawn), to shine upon, to begin to be day, dawn."—Groves.
Mr. H. doubtless thinks he has done a great work; and highly recommends it to the "Sabbatarian brotherhood" as "harmonious," "convenient and effectual" in refuting the Sunday claim: but as one of that number I must say I fail to see that he has rendered the subject more clear than Seventh-day Baptists have done before him, or raised it to that importance which he attaches to it. The most prominent evidence afforded by the tract, afforded also by all his writings that we have yet seen, is of the almost unbounded egotism of the author. J. H. W.
Importance of the Second Advent of Christ.
By B. F. Snook
THERE is not a truth brought to view in the Scriptures, of greater importance than the doctrine of the second coming of our Lord. The great importance of this event is shown by a number of very interesting considerations among which are the following:
1. The resurrection of the dead. All Bible believing Christians look forward to the resurrection of the dead in Christ, with much desire and interest. And it is the blessed promise of the resurrection that dispels the darkness of nature that settles around the tomb and fills our hearts with sweet consolation when we are bereaved of friends that we shall never more see in this world. Our friends that have fallen asleep in Christ will not awake till the resurrection; and that event will not take place till the Lord comes again. "For the Lord himself will descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first." 1 Thess. iv, 16. Then at his coming the last trump will sound, and the righteous saints will awake from their long and dreamless slumbers. But if he does not come again the last trump will not sound and then the dead will not awake and come forth but will sleep an eternal sleep, and so infidelity prove true. The second Advent of Christ is therefore the great antidote for infidelity, and is an effectual cure of that destroying malady to all who will have faith in his appearing.
2. The saints' reward depends upon the resurrection. "For you shall be recompensed at the resurrection of the just." Luke xiv, 14. The resurrection as we have shown above, depends upon his second coming. Therefore the reward of the saints depends upon his appearing again. If this event never takes place, then the saint can never receive his reward—God's word proves a failure, and infidelity proves true again. There is however a theory quite prevalent now that promises that at death we shall go to Heaven and receive our reward. This as the reader, can very easily perceive is not the truth revealed to us in the Scriptures. Besides there is no promise of any such things in all the word of God. Furthermore if this doctrine be true there is no need of the resurrection. For if we go to Heaven before it and without it what benefit can it be to us? It also sets aside the generally-believed doctrine of the future Judgment. For if the righteous go to Heaven and the wicked go to hell at death; then of necessity one or the other of the following conclusions must be correct. The Judgment takes place at death (and if so the Scriptures cannot be true which says "God knows how to reserve the unjust unto the day of Judgment to be punished" 2 Pet. ii, 9), or it does not take place at all. The theory of going to Heaven at death is therefore proved to be unscriptural—a tare which the enemy hath sown among the wheat of God's promises.
3. We are dependent upon the Lord's coming for immortality. Paul tells us that at his coming when the last trumpet sounds we shall put on immortality. 1 Cor. xv, 53. This implies that we are mortal now and that we cannot become immortal till he comes again.
4. We are not to receive the promised crown of glory till his appearing. "And when the Chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away." 1 Pet. v, 4. Blessed promises. The great kings and emperors of earth, exult in wearing a corruptible crown of fading and decaying glory; but the poor child of God, at last will rejoice forever in wearing the crown the beauties of which are unfading and the glories of which shall eternally endure.
5. We all desire to go to Heaven; to appear with Christ in glory. This we cannot realize at death, but at the last day when he comes again. Paul says, "When Christ who is our life shall appear, then shall ye also appear with him in glory." Col. iii, 4. Christ says, "I will come again and receive you to myself that where I am there ye may be also." Jno. xiv, 3. From the above we see that much, with us, depends upon his second coming. If he comes as he has promised, the saints will be raised from the dead, will be changed to immortality, will be crowned with the unfading crown, will be forever saved and appear with him in glory. In view of such a beautiful cluster of glorious events that hang upon his appearing again, may we not join in the petition, "Even so, come Lord Jesus, and come quickly?"
B. F. SNOOK.
Sabbath Meditations. No. 7.
By J. Clarke
In Spiritual Gifts Vol. iii, chapter 14, are some facts brought to light, which show the thoroughness of Jacob's repentance. As he wrestled for deliverance, his sin was continually held up before his mind, that is the deception he had practiced by which he had obtained his father's blessing; and this, although he had previously repented deeply of his wrongs.
Thus the Christian bewails his sin, as it often presents itself. Thus David mourned often for his sin in the matter of Uriah.
First views of sin are necessarily imperfect: but as we progress in holiness, the iniquity of sin, its utter hatefulness, and exceeding sinfulness, appear to our view.
Let a child by its frowardness mar the painting which the artist had labored for years to perfect, and at first he might be convinced of his wrong as the injury was represented to him; but in after years, especially if he should himself become devoted to the art of painting, as the spoiled painting is held up before him, he becomes more and more acquainted with the extent of the injury done, as he is more and more capable of appreciating the beauty and excellence, and magnitude of the work destroyed.
So the child of God as he draws nearer to God and obtains more correct and adequate views of his perfections and attributes, of course sets a higher estimate upon them, and has a more settled aversion to evil.150As the artist holds up before his pupil the beautiful painting marred and ruined by childish frowardness, and as it is seen by the pupil how much harm that act has occasioned, the regret of his kind teacher, whose labor has been lost and frustrated, how does he mourn.
A sin repented of deeply to-day, may in after years come up again to our view, as we discover its far-reaching effects, and pernicious tendency. More deep, more heart-searching is such repentance, as time accumulates evidence of the mischief resulting from a single wrong act, which at first seemed rather a little thing.
As a small accumulation of snow falling upon the summit of the lofty Alps, may rapidly enlarge itself by rolling down the steep mountain side until it becomes the mighty avalanche, bearing in its course immense rocks, trees, and acres of compact snow, and ice, burying hamlets and villages in its course, so a sin seeming but little in itself at first, may be very destructive and wide spread in its after course.
How much would you regret causing an avalanche by some rude act as you stood upon the mountain summit. At first you might smile as it tumbled from depth to depth, but as it rapidly grew in extent, and finally with thundering sound fell upon peaceful villages, leaving destruction in its path, how would you mourn in bitterness the temerity which sent the first light snow-ball down the cliff.
So with the effects of sin as we get up higher upon the eminence cast up for the ransomed of the Lord, and get clearer views of God, and his holiness, and the beauty and perfections of his law and government; and as we recede further from sin and its author, the more clearly do we see its far-reaching and destructive effects.
No doubt Jacob was favored with a view of the direful effect of his deception upon his posterity, to the latest generation. Perhaps God showed him how as centuries passed away, his posterity would become more and more deceitful and covetous and wicked, until the end; but be this as it may, in some way Jacob was made to discover more clearly than ever, the heinousness of his sin. But even now, this sin could not have been put away had he not repented of it previously.
Oh, the sweets of innocence! And while we writhe in the pangs of conviction, we rejoice that a way is opened up, by which man may be finally restored to his first estate of innocence and peace, where no pangs of remorse, or bitter repentings shall be felt, but all their wailings of grief, and groans of repentance, shall be exchanged for joyful songs of deliverance. Till then we wait in hope.
J. CLARKE.
Meetings in Michigan.
By Joseph Bates
Bro. White; Sabbath and first-day, Sept. 17 and 18, we were holding meetings with the church in Bowne, Kent Co. Parents and children manifested a deep and lively interest in the meetings, and the church was much blessed of the Lord in celebrating the ordinances of the Lord's house. One happy soul was buried with Christ by baptism, and two added to the church.
Sept. 20–23, evening meetings in Lowell and Vergennes, Kent Co., in Brn. Van Deusen's and Gerould's districts. Brn. here are scattered. Those who met with us were encouraged and in earnest to go forward in the good cause of the Lord.
Sept. 23–27 with the church in Caledonia. Meetings on the Sabbath were free and interesting, especially the social meeting. On first-day friends outside of the church came to fill up the meeting and seemed much interested to hear. O Lord strengthen and encourage thy people to move on zealously and unitedly in the glorious work of the third angel's message.
JOSEPH BATES.
Caledonia, Mich., Sept. 26, 1864.
Minnesota Conference.
BRO. WHITE: Our State Conference has just closed. It was one of the best meetings ever enjoyed by us in the State; not because we had the best preaching, but because there was a disposition manifested on the part of brethren and sisters universally to settle down into the work. Our social meeting was the best we ever enjoyed in the State. Fifty cheering testimonies were given in quick succession.
The brethren and sisters of Minnesota are beginning to take hold of the work. We had good freedom in presenting some portions of our faith to the people. Some acknowledged the truth on the Sabbath, and promised to obey. Two young women took up their cross and followed their Lord in baptism. The cause in Minnesota was never in a more prospering condition. The labors of Bro. Sanborn the past summer have helped us much.
New fields of labor will be visited the ensuing Conference year, and with the help of the Lord, a good work will be accomplished we trust.
JNO. BOSTWICK.\nW. M. ALLEN.
Oronoco, Minn., Sept. 19th 1864.
Minutes of the Iowa Conference, of 1864.
BRO. WHITE: The Iowa Conference convened at Pilot Grove, on the 16th of Sept., 1864. Meeting called to order by the President, Eld. B. F. Snook, prayer by Eld. W. H. Brinkerhoff. The present amount of s. B. fund, is seventeen hundred and thirty-seven dollars and seventeen cents ($1737,17). Ten churches were present by delegates. Six churches not represented. Whole number of members, four hundred and thirty-five. Total amount of gain above losses, forty-six. Amount paid in of Conference funds, $723,86. Amount expended, $716,46.
Officers for the present year: President, Eld. B. F. Snook; Vice-President, E. P. Butler; Secretary, W. H. Brinkerhoff; Treasurer, Thomas Hare; Executive Committee, J. T. Mitchell, and D. Andre.
Bro. Benn Auten was chosen as delegate to represent this Conference, at the next General Conference of Seventh-day Adventists. The Executive Committee were instructed to call for missionary labor for the State.
Voted, That this Conference censures all those churches which were not represented in this Conference either by delegate or letter.
Voted, To amend the constitution by inserting the word Vice-President after the word President, in Sec. 1 of Art. ii. W. H. BRINKERHOFF, Secretary.
Religion and Chemistry.
PROF. STOWE, in his discourse in the last issue of Bidwell's National Preacher, gives the following characteristic dictum of the great errorist of our age, and his own very happy reply:
“The late Theodore Parker once told me that he no more felt the need of an infallible revelation on religion than on chemistry. It struck me that there were some very essential differences in the two cases. Chemistry lies entirely within the bounds of natural knowledge; religion does not. We can detect the mistakes of chemists by our own investigations in the world of nature, as open to us as to the chemist; but who can go into the spirit lands, and there detect the mistakes of the religious philosophers, and come back and let us know? By the time the mistake is ascertained it is too late to correct it. Moreover, chemistry pertains only to material things and this short life; but religion to spiritual things, which fix our destinies for eternity. I must have an infallible, objective revelation on religion, or I must discard religious thought altogether, and live wholly in and for the world of sense.”
The Soldier's Faith.
THE following story is told of a soldier in the army of Napoleon I. One day, when the Emperor was reviewing his troops in Paris, he thoughtlessly let fall the reins of his horse from his hands upon the animal's neck, whereupon the startled and proud charger galloped away; and before the rider could recover the bridle while clinging to the saddle, a common soldier ran out from the ranks, caught the reins, stopped the horse, and placed the bridle again in the hands of the Emperor.
“Much obliged to you, Captain,” said Napoleon. The man immediately believed the Chief, and said, “Of what regiment, Sire.”
Napoleon, delighted with his quick perception and ready trust in his word, replied, “Of my guards!” and rode away.
Now, what will the soldier do? Will he wait awhile, and talk about it, and try to reason himself into the conviction that he is to be Captain, or that he may really set out at once upon that office? Or will he believe fully and act immediately? He might have said, “I have no captain's uniform, I am not conducted to the superior officers, nor am I introduced to them. I must wait for further evidence or demonstrations before I really believe that I am captain, or at least before I act upon any such supposition.”
But, no! he was not so faithless. As soon as the Emperor left, he laid down his gun, saying, “He may take it who will,” and instead of returning to the ranks whence he so suddenly issued, he started for the company of staff officers. They were amazed at his apparent rudeness and disobedience of orders, and one of the Generals contemptuously said, “What does this fellow want here?”
“This fellow,” replied the soldier proudly, “is Captain of the guard.”
“You, my poor friend, you are mad to say so,” was the answer of the superior officer.
“He said it” replied the soldier, pointing to the Emperor, still in sight.
“I ask your pardon, sir,” said the General, respectfully; “I was not aware of it.” And so the soldier came duly to his post as a Captain of Napoleon's guard.
The soldier had faith in the Emperor's word. It was that which brought him his promotion. Oh, for all men to have as much faith in God as they have in men! The Lord says, “He that believeth and is baptized shall be saved.” Sinner, why not then immediately believe and be baptized? Why do you wait? Ah! you look at the subject from your own weak and worldly and selfishly biased reason, and not from faith. Why not stop and believe and act with no delay? It is the way for you to be saved.
What better way will you find, if you do not believe? Who has ever found a better way? “Their rock is not as our rock.” Do not wait for the slow and unsatisfactory and unsaving process of self-persuasion. Your heart is too wicked to be saved in that way. You will perish while you stay to reason. You know enough of the Bible and the way of salvation to believe immediately.
Christians, there is a practical truth here for you. See to it that you repent toward God; that you surrender your all to Him; that you take up every cross, then immediately151believe that you are what the Lord declares you are if you thus comply with His Word. Believe and feel the comfort and strength of believing. Live not on self-persuasion, but on faith, then the life that you live will be by faith on the Son of God, who loved us and gave Himself for us.
Dr. Malan, in commenting on the foregoing anecdote, says, “As he (the soldier) believed himself to be a captain before wearing his uniform; so, on the word and promise of God, one believes himself to be a child of Jesus before being sanctified by his Spirit.
Yes, thank God, we are not to wait to see ourselves perfectly sanctified before believing that we are justified by faith. We are accepted and justified if only we believe with the heart unto righteousness—unto the love and thirsting after righteousness—and then we may pray that we may be wholly sanctified; and that the body, soul and spirit, may be preserved blameless unto the coming of the day of the Lord Jesus. “Neither be ye of doubtful mind” any more.
Bringing a Man to Prayer Meeting.
A MEMBER of the Cincinnati Conference writes to the Western Christian Advocate, in this way: ‐I had missed brother Brown and some others from the prayer meeting for several weeks, and my temper was getting lost. I opened two or three batteries Sunday morning from the pulpit, and thought the work done; but lo! after the exhortation, the meetings continued as thin as ever. Mortified as well as surprised, I meditated a new turn. I went privately to see brother Brown. He was wood-chopping, a few rods from home.
‐Good afternoon, brother B.‐
‐Good afternoon, brother M.‐
‐All well at home?‐
‐Quite well, thank you; how are yourself and family?‐
‐Moderately well, thank you. Somehow I have missed you at the prayer-meetings lately.‐
‐Well, yes, I have not been there. I have got so tired by the time sundown came, Wednesday night, I could scarcely carry my feet after me.‐
‐So we kept up the colloquy for ten minutes or more, when I took Brown's axe and tried it on the beech log before me. He seemed pleased at the size of my chips, and invited me in to see the family. The interview was pleasant and profitable, and brother Brown and wife and the oldest girl were at prayer-meeting the next Wednesday evening. My call had more power than my eleven o'clock pulpit battery.
Those who know how to extract the moral from the foregoing, are respectfully recommended to occupy the floor.
The Giving of the Law.
Lo! Jehovah came from Heaven,
Clothed in majesty as he came,
And a light to earth was given
Like the burning of a flame.
He came down upon Mount Sinai,
On the summit of the hill,
Holding in his hand a pattern,
And a transcript of his will—
Pattern of his holy temple,
Where He kept his holy law;
And the glorious exhibition,
Filled the Israelites with awe.
Moses then received commission,
That vast Hebrew host to bring,
Round the mount where they could listen,
To the voice of God their King.
Long and loud the trumpet sounded,
Quaked the mount, the earth, the air,
When the people, all astounded,
Bowed before Jehovah there.
Then He spake the ten commandments
With a loud and thunder-tone,
And with his own finger wrote them,
On two tables made of stone.
Then as his peculiar people,
He to them revealed the plan
Of an earthly tabernacle
To keep with them in the land.
Where the blood of guiltless victims
On its altar could be lain,
Pointing to the dear Redeemer,
Who for sinners should be slain.
In the holy of the holies,
Was the ark and law of God,
There enshrouded 'neath its glory,
Through the Jewish age it stood.
All its tacklings, cords, and curtains
God to Moses did recount,
Saying, See thou surely make it,
As was showed thee in the mount.
Thus he showed how in his wisdom,
He had pitched a temple where,
When his Son had filled his mission,
He could stand to offer prayer.
Here the sinner brought his offering,
Here the Priest atoned for him,
Here the law was sheltered under
Mercy-seat and cherubim.
These were types of things in Heaven,
And to us revealed the plan
How our sins can be forgiven,
Through the blood of Christ the Lamb.
But the types and shadows ended,
When the Son of God was slain,
When he cried in death, 'Tis finished,
And the vail was rent in twain.
Now no more on earthly altars
Is the blood of victims poured;
For our great High Priest has entered
The true temple of the Lord.
For a season he is pleading
His own blood on Calvary spilt,
Now the "penitent" believing,
Can be saved from all his guilt.
But the days of priesthood ended,
He will take his kingly throne,
King of kings, by hosts attended
Then he'll come to claim his own.
May we feel the moments precious,
While he pleads before the throne,
Haste to keep all God's commandments
And the faith of his dear Son.
CORNELIA RICE.
Folsomdale, N. Y.
Doctrinal Preaching
DOCTRINAL PREACHING.—It is a prevailing notion that doctrinal preaching is necessarily dry and uninteresting, but this is a mistake. Zion's Herald in an article, "Inculcate our Doctrines," very justly remarks:
"Doctrinal preaching is not necessarily dry. If there is dryness anywhere, it must be in the man, and not in those eternal themes which concern Heaven and earth. If anything has power to move the heart and stir its deepest emotions, it must be the contemplation of those grand old themes with which the heart of Paul, of Luther, of Wesley, and of Ashbury was kindled into such holy enthusiasm. All along the centuries these doctrines in the hearts and ministry of earnest, devoted men, have been the power of God unto salvation; and such they will continue to be among us now and hereafter whenever they find like men to preach them. Let us away with the idea that dullness or lack of interest necessarily attaches to the doctrine of the church. If anywhere, those qualities belong to our stupid and unskillful ways of handling them.
AN EDUCATED MAN.—An educated man ought to know three things: First, where he is—that is to say, what sort of a world he has got into; how large it is; what kind of creatures live in it, and how; what it is made of and what may be made of it. Secondly, where he is going—that is to say, what chances or reports there are of any other world besides this; what seems to be the nature of that other world. Thirdly, what he had best do under these circumstances—that is to say, what kind of faculties he possesses; what are the present state and wants of mankind; what is his place in society; and what are the readiest means in his power of attaining happiness and diffusing it. The man who knows these things, and who has his will so subdued in the learning of them, that he is ready to do what he knows he ought, is an educated man; and the man who knows them not, is uneducated.
Princeville, Ills
By C. G. Satterlee
From Bro. Satterlee.
BRO. WHITE: The cause of truth is still onward in Princeville. We have just closed our Quarterly Meeting, which was one of deep interest to us all. The brethren and sisters seemed to exhibit some of the go-through spirit; and the Lord did abundantly bless. Bro. J. B. Merritt and three of his family came a distance of ninety miles to meet with us. One of his daughters professed faith in Christ at this meeting. One arose requesting the prayers of the church. Oh may the deep heart-searching Spirit of God rest upon this lonely family until they are all gathered into the fold is our prayer.
Two were baptized, and five added to the church. We are trying to live out the truth, and to exert a saving influence around us, that honest souls may be gathered in, and sinners see the beauty there is in the truth and be led to glorify our Father which is in Heaven.
C. G. SATTERLEE, Clerk.
Princeville, Ills
Daily Prayer.
An aged minister once gave some advice to a young Christian. It was this: "Never neglect, never forget, daily, secret prayer. It is here that the Christian always loses ground. Neglect this, and you cannot fail to grow cold and indifferent. Never let a day pass over your head, without earnest prayer."
The good old man is dead, but the words he uttered may serve as a warning to more than one, especially to the young. Never neglect secret prayer. Are you busy? Do you excuse yourself because you are so hurried every day? Remember who gives you time. Are you well and strong? Thank God for health. Are you sick? Surely your heart must frame petitions to Him who holds life and death in his hand. Are you exposed to temptations? There is no safeguard like prayer. Have you neglected this duty? Take up again the broken threads. Have you never begun? Life is short and time is fleeting. Do not neglect secret prayer.—Boston Recorder.