Earlier text: Battle Creek Bible Class, April 18, 1868LIFE INCIDENTS.
By James White
The Passing of the Time.—Impressions Left upon the Minds of Believers.—Positions Taken. The tenth day of the seventh month, of the Jewish year 1844, came and passed, and left impressions upon the minds of believers not easily effaced. Although nearly a quarter of a century has passed since that memorable period, yet that work has not lost its interest and force upon the minds of those who participated in it, and have held fast. Even now, when one who shared in that blessed work, and who feels its hallowed influence rekindling upon his mind—if in obedience to the injunction of the apostle when he says, “Call to remembrance the former days in which, after ye were illuminated, ye endured a great fight of afflictions, partly whilst ye were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used”—shall speak of that solemn work, of that consecration of all, made in full view of eternal scenes, and of that sweet peace and holy joy which filled the minds of the waiting ones, his words will not fail to touch the feelings of all those who shared the blessings of that work and have held fast. And those who participated in that movement are not the only ones who can now go back in their experience and feast upon the faith-reviving, soul-inspiring realities of the past. Those who have since embraced the Advent faith and hope, and have seen in the three messages of Revelation xiv, the past consecration and blessedness, the present work of preparation, and the future glory, may go back with us to the autumn of 1844, and with us share the rekindling of the heavenly illumination. Was that our Jerusalem, where we waited for, and enjoyed, the outpouring of the Holy Spirit? Then as all Christians, as well as Christ’s first disciples who were present on the occasion, have looked back to the day of Pentecost with pleasure and profit, so may these who have embraced the doctrine of the second advent since the memorable seventh-month movement look back to that period with all that interest those can who participated in it. The impressions made and left upon the minds of believers were deep and lasting. However far one has since departed from God and his truth, there still remains upon the soul of the apostate traces of the work. Let him hear the subject afresh; let the simple facts be again brought before his mind, he will feel upon this subject as he can feel upon no other. And those who took part in that work, who are far back-slidden from God, yet cherish regard for the word of God and Christian experience, will yet feel deeply over this subject, and the faith of many of them will be resurrected to new life. God grant that these chapters may prove a blessing to many such. The disappointment at the passing of the time was a bitter one. True believers had given up all for Christ, and had shared his presence as never before. They had, as they supposed, given their last warning to the world, and had separated themselves, more or less, from the unbelieving, scoffing multitude. And with the divine blessing upon them, they felt more like associating with their soon-expected Master and the holy angels, than with those from whom they had separated themselves. The love of Jesus filled every soul, and beamed from every face, and with inexpressible desires, they prayed, “Come Lord Jesus, and come quickly.” But he did not come. And now to turn again to the cares, perplexities, and dangers of life, in full view of the jeers and revilings of unbelievers who now scoffed as never before, was a terrible trial of faith and patience. When Eld. Himes visited Portland, Me., a few days after the passing of the time, and stated that the brethren should prepare for another cold winter, my feelings were almost uncontrollable. I left the place of meeting and wept like a child. But God did not forsake his people. His Spirit upon them still abode with all who did not rashly deny and denounce the good work in the Advent movement up to that time. And with especial force and comfort did such passages as the following to the Hebrews come home to the minds and hearts of the tried, waiting ones: “Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” Chap. x, 35–39. The points of interest in this portion of Scripture are, 1. Those addressed are in danger of casting away their confidence in that in which they had done right. 2. They had done the will of God, and were brought into that state of trial where patience was necessary. 3. The just at this time are to live by faith—not by doubting whether they had done the will of God, but faith—in that in which they had done the will of God. 4. Those who should not endure the trial of faith, but should cast away their confidence in the work in which they did the will of God, and draw back, would take the direct road to perdition. But why apply all this to the subject of the second advent? Answer: Because Paul applies it there. His words in the very center of the foregoing quotation from his epistle to the Hebrews, forbid any other application: “For yet a little while and he that shall come will come, and will not tarry.” No one will for a moment question that the second advent is the subject upon which the apostle treats. The peculiar situation of those who should be looking for the second appearing of Jesus, is the burden of his exhortation. And how wonderfully applicable to those who were sadly disappointed, tempted and tried, in the autumn of 1844, are his words. With great confidence had they proclaimed the coming of the Lord, with the assurance that they were doing the will of God. But as the time passed, they were brought into a position exceedingly trying to faith and patience. Hence the words of Paul to them, just then, and just there. “Cast not away therefore your confidence. . . . Ye have need of patience. . . . Ye have done the will of God.” To this decision of the apostle, every true Adventist, who tasted the good word of God and the powers of the world to come in the movement of 1844, will respond, Amen. But how fearful the words which follow: “Now the just shall live by faith; but if any man draw back my soul shall have no pleasure in him.” As Adventists came up to the point of expectation in the blazing light of unsealed prophecy, and the rapidly fulfilling signs that Christ’s coming was at the doors, they walked, as it were, by sight. But now they stand with disappointed hopes, and stricken hearts, and live by faith in the sure word, and the work of God in their second-advent experience. With those who hold fast, God is well pleased; but in those who draw back, he has no pleasure. These believe to the saving of the soul; while those who become impatient, cast away their confidence in the way God has led them, and give it up as the work of man, or of Satan, draw back to perdition. This and many other portions of Scripture of like import having a direct application to the condition of believers at that time, served not only as an encouragement to them to hold fast their faith, but as a warning to them not to apostatize. And a general impression remained upon the minds of believers for some time after the disappointment, that the seventh-month movement was in the direct providence of God, and that those who had been engaged in this work had done his will. And according to the best light they had, there was a general agreement that the seventh-month movement was the last great test, that the harvest of the earth was ripe for the sickle of the Son of Man, and that the door was shut. That the salvation of the soul, or perdition, hung upon the manner those who heard treated that solemn message, I doubt not. And this is especially clear in the case of the disappointed believers after the time passed. In holding fast and believing, there was salvation. In drawing back, the result would be perdition. The view, however, that the harvest of the earth was ripe, and that the door was shut, was soon abandoned. But although all, long since, gave up this position as incorrect, I fail to see why they should be censured for taking it upon the passing of the time. In fact, the conclusion seems very natural, and I hardly see how they could have come to any other. I will here mention some of the reasons why such a conclusion was reasonable, if not unavoidable. 1. William Miller and others had taught that the door would be shut, and that probation would close a short time before the second advent. In a letter to Eld. J. V. Himes, Oct. 6, 1844, he said, “I am strong in the opinion that the next will be the last Lord’s day sinners will ever have in probation. And within ten or fifteen days from thence they will see Him whom they have hated and despised, to their shame and everlasting contempt.” 2. And, certainly, that probation will close prior to the second advent is plainly taught in the following emphatic testimony from Rev. xxii, 11, 12: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still, and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold I come quickly.” I will only add that the order of events here given is, first, the final decision of all men living at the close of probation, and, second, then follows the advent of Him who says, “And behold I come quickly.” 3. All true believers expected that probation would close as soon as the tenth day of the seventh month. And as the time of expectation drew near, their burdened spirits felt more and still more heavily the weight and responsibility of doing every duty to others. But as the point of expectation was finally reached, all this burden at once fell off. This was as true of the isolated brother or sister, in some distant part of the country, as with those in the crowded city mingling with hundreds of like faith. It was true of all. All felt that their work in warning sinners was done. No one can have a just idea of this great change only those who participated in the movement, came up to the time of expectation with the burden of the solemn work upon them, and now, in the place of it, felt love and joy unspeakable and full of glory. Jesus had not come as they expected, and why this great change that had come over all, was a matter of proper inquiry. And how natural the conclusion, to say the least, that probation was ended. 4. The change that had suddenly come over the ungodly seemed to strengthen the conviction that the door was shut. Although the passing of the time, removing their fears, may now be regarded as a sufficient cause for the change in them, yet at that time the fiend-like conduct of many after the tenth day passed, who but a few hours or days before had appeared penitent, gave the idea that the restraining influence of the Spirit of God had forever left them. In view of these things it should not be a matter of surprise to any that Adventists were agreed that the midnight cry was the last great test, that the work for the world was finished, and that the door was shut. That this was their faith may be seen by reviewing the writings of leading men in the cause, published immediately after the passing of the time. I have room for only two extracts of the best authority. William Miller in a letter addressed to J. V. Himes, says: “We have done our work in warning sinners, and in trying to awake a formal church. God, in his providence, has shut the door; we can only stir one another up to be patient; and be diligent to make our calling and election sure. We are now living in the time specified by Malachi iii, 18; also Dan. xii, 10; Rev. xxii, 10–12. In this passage we cannot help but see that a little while before Christ should come, there would be a separation between the just and unjust, the righteous and wicked, between those who love his appearing and those who hate it. And never, since the days of the apostles, has there been such a division line drawn as was drawn about the 10th day of the 7th Jewish month. Since that time they say ‘they have no confidence in us.’ We have now need of patience, after we have done the will of God, that we may receive the promise.”—Advent Herald, Dec. 11, 1844. The Advent Herald for Nov. 18, 1844, J. V. Himes, S. Bliss, and A Hale, editors, says:311 “But the alarm was everywhere made; the cry was everywhere given. And again we can see that God was with us. It was a soul-purifying work; and the children of God bowed themselves in his presence and received blessings to their souls, unprecedented in the history of the Advent cause. And yet we are disappointed—the day passed away and we were still here. And those who only looked on, and passed by, were ready to exclaim that it was all a delusion; and that now of a certainty we must relinquish all our hopes, and abandon all our expectations. We, however, do not thus feel. As great a paradox as it may be to our opponents, yet we can discern in it the leadings of God’s providence; and when we are reviled and censured by those to whom the world look as the Gamaliels of our age, we feel that they are only speaking evil of the things they understand not. “Those who have not been in this late movement, can appreciate nothing respecting it. And we regard it as another, and a more searching test, than the first proclamation of the time. It has searched Jerusalem as with candles; and it has purged out the old leaven. It has tested the hearts of all who heard it, and awakened a love for the Lord’s appearing; or it has called forth a hatred, more or less perceivable, but known to God, of his coming. It has drawn a line, and awakened sensibilities, so that those who will examine their own hearts, may know on which side of it they would have been found, had the Lord then come—whether they would have exclaimed, Lo, this is our God, we have waited for him and he will save us; or whether they would have called to rocks and mountains to fall on them to hide them from the face of Him that sitteth on the throne, and from the wrath of the Lamb. God thus, as we believe, has tested his people, has tried their faith, has proved them, and seen whether they would shrink, in the hour of trial, from the position in which He might see fit to place them; and whether they would relinquish this world and rely with implicit confidence in the work of God. “And we as much believe that we have done the will of God in thus sounding the alarm, as we believe that Jonah did when he entered into Nineveh a day’s journey, and cried, saying, ‘Yet forty days and Nineveh shall be overthrown.’ Nineveh was not then overthrown; nor has the Lord yet wrought deliverance in the earth, nor the inhabitants of the world fallen. Was Jonah a false prophet when he preached the time of Nineveh’s destruction? No; he had only preached the preaching that God had bid him. But God had said that ‘at what instant I shall speak concerning a nation and concerning a kingdom to pluck up and to pull down and to destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.’ Jer. xviii, 7, 8. ‘So, the people of Nineveh believed God and proclaimed a fast, and put on sackcloth, from the greatest of them, even to the least of them; and God saw their works that they turned from their evil way; and God repented of the evil that he said he would do unto them; and he did it not.’ The preaching of Jonah served as a test to the inhabitants of Nineveh, and accomplished God’s purposes, as much as it would have done had the city perished. “So we believe that this last cry has been a test; and that with our views of duty, we should as much have sinned against God, had we refrained from giving that message, as Jonah did when he rose up to flee unto Tarshish from the presence of the Lord; that we should as much have sinned, had we refused to give heed to it, as the Ninevites would, in refusing to repent at his preaching; and that all who are angry that we have preached a time which has not been realized, are as guilty as Jonah was, when he was angry and prayed the Lord to take his life from him, because God had spared that great city.” I have not a word of censure for a single soul who came to the honest conclusion that the work of warning sinners closed with the burden of the midnight cry. And more, I solemnly believe that the providence of God brought us to that position. And there the Advent host should have remained, patiently waiting, watching and praying, until our time message could have been clearly seen by the light of the heavenly sanctuary and the three messages of Rev. xiv. This will constitute an interesting subject for the next chapter. COMFORT IN TRIBULATION.
By R. C. Baker
The testimony of the word of God, as well as the experience of all ages, proves that “Through tribulations deep
The way to glory is.”
Then let us not wonder, nor be dismayed, if, in our journey heavenward, we find many a cross to bear, many a rugged hill to climb, many a thorny path to trace. Let us rather be content to “follow where our Leader trod,” and be willing to “suffer with him, that we may also reign with him.” Has the Captain of our salvation been made perfect through suffering, and shall we shrink and murmur when the trial of our faith comes? Has he been derided and rejected of men, and betrayed by one who professed to love him, and shall our faith falter, when darkness gathers round us, and anguish weighs down our spirits? Rather let us “endure hardness as good soldiers,” and “hold fast the profession of our faith without wavering.” Verily there is One in Heaven who numbers our tears, and regards our plaintive cries. In his own good time, if we are faithful, and wait patiently for him, will he let the sunshine of his love into our hearts to brighten the gloom. Shining brightly through our tears, we shall behold the gates of pearl, and the streets of gold. The sinless abode of the tried and faithful will loom up to our view, and in our imagination we almost hear the voice of the angelic harpers before the throne; and, like them, we shall feel like ascribing “blessing, and honor, and glory, and power, unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” As the stars shine forth the brightest when the night is darkest, so the graces of faith, hope, love and humility, should illuminate our characters with the most heavenly radiance, when the sun of earthly hope has set, and the night of sorrow settles down upon us. We read that God brought his ancient people into strait places, not only to test their love and fidelity to him, and to show them their own weakness and dependence, but to manifest forth in their behalf his own almighty power. Thus their faith would be strengthened. May the Lord help us not to murmur like ancient Israel, and distrust that almighty hand that has led us out thus far. We must learn to “walk by faith, and not by sight.” Trials seem to be the common lot of the people of God, though some are placed in peculiarly trying positions. Some have to stand alone in battling for the truth, with no sympathizing friend to cheer them with words of encouragement when faint and weary in the conflict, save the “still small voice” within, that sometimes whispers peace to their sorrowing hearts. The promise to such is, that those who have forsaken all for the kingdom of God’s sake, “shall receive manifold more in this present time, and in the world to come everlasting life.” Oh! what an inducement to be faithful! Who can estimate the value of eternal life? Though God has a perfect right to exact obedience as a matter of duty, yet, in the plenitude of his love and compassion, he condescends to offer us as rewards for well-doing, joys that far transcend our highest conceptions, and these joys are to be eternal. When we consider the great price that has been paid for our redemption, how it ought to humble us in the dust, that we ever dare to murmur or complain at the little sacrifices we are called upon to make. How little we give to God when we give all, for we have but little to give, and all of this we have received from him. Oh! how hard are our hearts, how slow to be corrected of our wrongs! We read and wonder at the rebellious murmurings of the Israelites. Rather let us wonder at our own stubbornness and hardness of heart. We sink down under trials. We displease God by our lack of faith. Look at faithful Abraham. Did his faith falter when subjected to the severest test that was ever required of mortal man? Paul declares that he staggered not at the promise of God. Oh! for Abrahamic faith and self-sacrifice among the people of God now! What have the most of us endured for Christ and the truth’s sake that is worth speaking of? What are our trials compared with those of ancient worthies who stood up for God and his truth against kings and mighty ones of earth, and were not dismayed when called upon to lay down their lives for his sake? What are they compared with those of the long army of martyrs who have pressed their way through blood and flame to gain a passport to a better world than this? And to come still nearer our own times, how will they compare with those of the noble spirits who have braved the perils of the deep, and the dangers of a foreign clime, to carry the knowledge of the true God and a crucified Saviour to the benighted heathen? Take for example the sufferings of Judson, the great Burman missionary, in the loathesome prisons of Ava and Oung-pen-la; and the sufferings of his brave, devoted wife. Look at the suffering and toil, the intense study and anxiety of mind endured by those who have led in the van of present truth, who have not counted their lives or comfort dear unto themselves, that they might advance the cause of truth. May the power of the truth get hold of our hearts and make us more willing to suffer and do for God. Then will the Lord work for us, and for perishing souls around us. Trials, such as we have never yet experienced, await us; and may the constant prayer of God’s people at this time be, “Lord, increase our faith.” R. C. BAKER.
Mackford, Wis. DECISION
By Rosaline O. Damon
This is an important element in the Christian character, though many times it costs us many hard struggles of mind, and sore conflicts of soul with the arch-enemy of all righteousness, or with our own depraved natures, to come out from the world and be separate. By decision those were led to obey the voice of Moses, who joined him when he cried, “Who will be on the Lord’s side?” All through the Christian course it takes decision to be Christlike; and if we are not so, he tells us in his word that we are none of his. A blessing always follows the act. When we decide to do right, the battle is half won. Satan knows his power over us is then broken. Then we can see the danger of being undecided. By so living we become an easy prey to the enemy’s devices, which are many in these last days of peril. Oh! how many are lingering in the valley of decision, believing some, or the most part of the truths of the Advent faith, and yet lacking moral courage to come out decided and embrace them. Do such think they can be saved in that undecided state of mind? No, they must act, obey what light they have, and more will be given. It is a fearful thing to decide against the truth. The season of probation is almost closed with the human family; and oh! what a matter of rejoicing it will then be to have decided to obey God in keeping all his commandments, and the faith of Jesus. The storm of God’s wrath unmingled with mercy will soon be poured out upon a guilty world, and who will not wish that they had decided for the truth that they might have a shelter under the strong pavilion of the Lord. Now is the time. Now is the day of salvation. Let all who will, come and take of the waters of life freely, without money, and without price. The ransom for sins has been freely given, and let us freely accept it. Soon Jesus will cease his pleading for guilty man, and the decree will go forth, He that is filthy let him be filthy still, and he that is holy let him be holy still. Dear reader, among which of these classes do you desire to be found? Are you striving daily to overcome your faults that you may be among the holy, sanctified ones, who have washed their robes and made them white in the blood of the Lamb? If not, let this be the glad hour that you make the decision to obey. We read that it is better to obey than to sacrifice. You will never regret such a step; but when the white cloud appears with the Son of man upon it, how many will regret their indecision. We are either deciding for God, or against him, every day of our lives. How much better to decide for the right that we may be saved in the day of the Lord’s coming, which is not far hence. Suspicion Reflects One’s Own Impurity
By Hare
NEVER put much confidence in such as put no confidence in others. A man prone to suspect evil, is mostly looking in his neighbor for what he sees in himself. As to the pure, all things are pure, even so to the impure, all things are impure.—Hare. Jesus three times asked Peter if he loved him. What would you say if Christ were to ask you once, “Lovest thou me?” The Memory of Former Pleasure
There is no keener sting to pain than the memory of former pleasure. "GOD'S COVENANT PEOPLE."
By J. H. W.
The doctrine of the Millennium and the "Return of the Jews," has been, and is yet with some, almost a test of orthodoxy. A class of professed Adventists revived the old idea under the name of "Age to Come," and even gave it a more prominent place in their faith than did the old-fashioned millennium believers. With them it is, in fact, the great centre and ultimate of the gospel system. There was a time when this doctrine was extremely troublesome to our brethren who observed the Sabbath; when those who made that theory almost their sole study took especial delight in perverting those who had not yet closely examined it and determined its falsity. Yet it did seem strange that the advocates of a system which embraced the restoration of the Jews, together with the restoration of their nationality with its laws, rites, and ceremonies, should be so deadly opposed to the Sabbath, which, according to their own views, was a prominent part of those laws. To us it was significant as showing the inconsistent and contradictory nature of the theory. To those who regarded consistency, it appeared singular enough to hear men preach that God is soon going to restore the Jews to their own land, and revive their system of laws, and that the gospel is now calling out and fitting up a class to be "kings and priests" in that age, whose business it will then be to enforce and execute those laws, and yet teach with all zeal and earnestness that they who keep even the most important of those laws will fall from grace, or forfeit the favor of God! When once it was carefully examined, it did not take long for candid, thinking men, to discard such an absurd and self-contradictory theory. And we are obliged to think that it is not carefully examined by some, and therefore they still query in regard to its correctness, or incorrectness. Individuals sometimes stumble over somebody's exposition of a certain text or prophecy, and linger and doubt as if there were no means at hand of testing expositions. It is not alone by expositions of particular texts, that such questions should be settled, for that might be carried on for ages without arriving at satisfactory conclusions, if we had to depend on them alone. It is by the most evident and comprehensive principles of gospel truth, that we are to test men's expositions of prophecy, and bring the more obscure portions of divine revelation into harmony with that which is plain and clear. While conversing with an individual not long since on this subject, he said, "You must confess that the Jews are God's covenant people." Now I must not confess any such thing; because I do not believe it, nor do the Scriptures show it to be so. Unless, indeed, our opponents admit the qualifying declaration of the apostle Paul, which they seem unwilling to do. And here is another strange thing to reconcile. If we present the plainly-expressed obligation to obey the fourth commandment of God's law, to keep the holy Sabbath of the Lord, they will not consent to receive the Old Testament as evidence, nor even allow us to show a harmony between the Old and New Testaments; the New Testament is their only rule, and obligations must be made and expressed to the "Gentiles," or to "Christians" by name, or they are worthless. But when we come to the "Return of the Jews,"—the Age to Come—one text from Deuteronomy or Ezekiel, outweighs all of the writings of the "apostle to the Gentiles," and overbalances every principle upon which the gospel of salvation is based. With such errorists, the exhortation to "Come, now, and let us reason together," has but little weight. We will introduce the qualifying expressions of the Apostle Paul, above referred to, in answer to the following query: Do you not believe the promises of the Old Testament? Yes, we do; but we do not believe in every unscriptural construction which may be placed upon them, or unreasonable conclusions which men endeavor to draw from them. Beginning with the promises to Abraham, the real foundation of all the promises to Israel, in all times, we find three prominent elements which we will briefly consider as relatively presented in the two Testaments: 1st, the land, or inheritance; 2d, the seed, or people to inherit it; 3d, the token of the covenant they were to keep. At first view, it might appear that the inheritance embraced only the land of Canaan, and the token was outward circumcision. True, a few texts, even in the Old Testament, gave a wider range to these expressions; they were said to be uncircumcised in heart, and it was promised that the meek should inherit the earth. But in the New Testament, instead of being merely hinted at, it is explicitly stated that the promise to Abraham was, that "he should be heir of the world;" Rom. iv, 13; also Heb. xi, &c.; and that circumcision is not outward, in the flesh, but in the heart; Rom. ii, 28, 29; made without hands. Col. ii. 11. Here is apparently an entire change and enlargement of the terms of the original promise; yet in truth, this shows what the original promise was designed to embrace. This will not—cannot be denied. But what of the remaining term—the third element proposed for examination? Is that also enlarged, or its full meaning explained in the New Testament? or is it alone left to its apparent narrow bounds, confined to the natural descendants of Abraham or Israel? No; on this point we are not left to analogy, which, under these circumstances would guide us to the same result, but the New Testament is most clear and explicit in its language. Who are the seed to whom the promises were made? Who are Jews? Who are Israel? Who are the covenant people of God? Notice how clearly the answer is given, both negatively and affirmatively; "They are not all Israel which are of Israel. . . . . They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed." Rom. ix, 6, 8. "For he is not a Jew which is one outwardly. . . . But he is a Jew which is one inwardly." Chap. ii, 28, 29. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. iii, 29. Now if our opponents will show good scriptural cause why we should also consider them who are not Christ's, Abraham's seed and heirs of the promises; and that the children of the flesh are the true seed to whom the promises are made, we promise to consider it with all the care and candor we can possibly bring to the subject. Will they undertake to do it? And if they present their claims for "literal Israel," "the children of the flesh," will they please to harmonize their proofs and arguments with the above declarations of the chosen apostle? These are a part only of the texts and reasons we might offer against the unscriptural notion that the Jews (outward, in the flesh), are the children of the promises, or the covenant people of God; yet they are sufficient, we think, to convince any one who would believe if one rose from the dead! But again it may be asked, Were not the covenants made with them? Were they not chosen of God, and the possessors of special privileges and promises? To this we answer, Yes; but they forfeited the privileges granted under the first covenant, by their disobedience, and that covenant was therefore annulled; decayed or vanished away. Heb. vii, 18; viii, 13; Matt. xxi, 43; &c. Ever since the apostles fulfilled the ancient Scriptures in turning to the Gentiles; since the Gentiles were made "fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel," (Eph. iii, 6,) the fleshly Jews have had no especial promises or privileges to claim of God. The "middle wall of partition" which separated the Gentiles from the Jew in regard to God's promises was "broken down," by Jesus Christ, Eph. ii, 11–16, and Paul taught that they who endeavor to build it again make themselves transgressors. Gal. ii, 18. Let the advocates of the Age to Come, take heed to their ways, and be warned by inspiration, to cease their efforts to build up a distinction once broken down by the cross of Christ. But we are not only informed that the unbelieving Jews are not the children of God, the heirs of the promises; we are also told what they are—what position they occupy in the sight of him who made these promises. The Jews themselves once put forth this same plea to one who was well qualified to settle this question authoritatively. They affirmed before our Saviour, as follows: "We have one Father, even God," and "We be Abraham's seed." But Jesus answered them, "Ye are of your father the Devil." Is there no distinction between the "Covenant people of God," and the children of the Devil? Are they one and the same class? We should reasonably suppose that those who so lightly regarded such plain and important distinctions between the children of promise and the children of the Devil, would have no very exalted idea of the purity of character and life that is required of the children of God; nor of the exceeding sinfulness of sin, by which individuals or a nation may forfeit the favor of God and be counted the children of the Devil. And such we have found to be the case. The standard of Christian morals has ever been low among them; the law of God, which the apostle of Jesus said is holy, just and good, they have not ceased to revile; it has been the chief object of their hatred. The effect on piety and devotion has been, in the words of one in a Western State, "as chilling as an iceberg!" If the tree were good, the fruit would be also. Those who keep themselves in the love of God, and have his Spirit in their hearts, and its fruits in their lives, will be in little danger from such a theory. Those who do not watch and pray, cannot expect to be kept from temptation and the snares of the enemy. REPORT OF MEETINGS.
By James White
SABBATH and first-day, April 18 and 19, were good days to the brethren in this region. Bro. M. G. Kellogg, not long since from California, and more recently from Florence Heights, N. J., where he has received the title of M. D., from Trall's Medical College, came with us the 6th. We urged him to remain with us and speak to the people on the subject of health. Our visit has been the most agreeable. The harmony between what the Lord has revealed relative to this subject, and science, has been a theme of most interesting conversation, and mutual profit. Bro. Kellogg spoke at Orleans, Sabbath, the 11th, and also twice at our house of worship on the evenings of the 18th and 19th. We were happily disappointed. We could but expect from one fresh from Dr. Trall's school some things objectionable, either in theory or in zeal to carry some points to extremes. We watched closely, and were disappointed to find him, as far as we could discern, free from these extremes, and the spirit and zeal to crowd the reform question faster than the people can bear it, which others have who are less informed. It is true that Bro. Kellogg in theory as to proper food, and in the selection of articles of food for his own use, is ahead of the common custom of our people who claim to be health reformers. But he is able to give good reasons for all his positions and his practice. He urges reform. He shows that many and important changes should be made, but also says they should be made one at a time, and as fast as this can be done without injuring the constitution. And while Bro. Kellogg occupies a position in theory, and in his own practical carrying of it out, in advance of those who have taken but a portion of the necessary steps in reform, he is, in his labors, adapted to the wants of the people where they are. We have also been much cheered by a visit from Bro. M. E. Cornell, who unexpectedly came among us the 15th. He spoke to the people Sabbath and first-day with freedom and profit to all. There is that simplicity, evidence of sincerity and warmth of zeal in this dear brother's labors, which make his discourses of peculiar interest and profit. God bless Bro. Cornell. At the close of the afternoon service we baptized eight, seven of the number were children. And we are happy to here state that one of the number was Johnny, the orphan son of Eld. S. T. Cranson, who fell at his post proclaiming the third angel's message. His last words to his brethren were, “Care for my wife and children.” In a few years sister Cranson died, but her last effort was to secure the best care for her three remaining children. The Lord has heard the prayers313of those godly parents, and has blest their labors for their children. They have all been gathered into the fold. The eldest is now the worthy wife of Eld. D. M. Canright. God grant that the second daughter may also ripen into as noble womanhood. And may Johnny who has just taken the baptismal vows, be kept from the evils of the world, and become a strong young man for the Lord. The last anxious thoughts of their parents were for their children. They fell asleep with this burden upon them; and when they awake in the morning of the resurrection, resuming the thread of their thoughts, they will anxiously look for their children. Will they all be there? And will those who have been fathers and mothers to them have the pleasure of presenting these dear orphans to their parents, all fitted for eternal life? God grant that this may be so. Greenville, Mich., Apr. 20, 1868.