Earlier text: PRESENT TRUTHEXTRACTS FROM D. BOSWORTH ON THE SABBATH.
"God set apart the seventh creation day, blessed, and made it holy. And what God has sanctified, man—without a special permit—may not call common. The reason assigned by Moses why God set apart a rest-day, was 'because that in it he had rested from all his work which God created and made.' And a greater than Moses has told us that 'The Sabbath was made for man'—for all men. And if Omnipotence was refreshed in resting from his labors, and because of it he blessed the Sabbath day; and if man needed such an arrangement in a state of paradisaical holiness and simplicity, surely a thousand reasons remain to show the necessity of such a day in a state of weariness, toil, and sin. Here, then, we have the example of the great I AM, in sanctifying a day and resting upon it. * We also have the teaching of Him who came to bring in a better covenant than that of Moses, that it was appointed for man, and of course only limited with man's existence. Then, while the name and race of man remain before God, the obligation to observe the day of rest will also remain. See Isa. lxv, 23. So that if it could be shown that the decalogue had been abrogated, and had passed away with the 'ceremonial law,' still the example of Jehovah before the Sinaitic law was written, and the teaching of Christ, when he came to nail the ceremonial law to the cross, would thunder in our ears 'Remember the Sabbath day to keep it holy.' But unfortunately for those that argue that the Sabbath law was annulled with the ceremonial, the Saviour assures us that he 'came not to destroy the law or the prophets, but to fulfill.' And he adds, 'For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.' Matt. v, 17, 18. "The argument that the Sabbath law was abrogated, because it has not been repeated in so many words in the new covenant, would lie with equal weight against the command, 'Thou shalt have no other gods before me.' But what Christian claims a license in this particular? Is it to be supposed that our Lord, when asked by the young man, (see Mark x, 17), 'what he must do to inherit eternal life,' would allow him to suppose that the law concerning his duty to his God was not binding on him, because he referred him only to the six that pointed his duty to his neighbor? Certainly not; the other was implied in the context. Then while a Sabbath remains to be kept, we may infer that the law of God will remain, binding us to its observance. "Again, man's physical necessities require a Sabbath, and the poet well says, 'How welcome . . . when pressed
With six days' noise, and care, and toil,
Is the returning day of rest.' "After six days' labor and toil, man needs a day of rest, to restore his relaxed energies, and fit him to continue the pursuits of life. Therefore, God in mercy enacted, that, 'In it thou shalt do no work, thou nor thy son, nor thy daughter, thy man-servant nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates.' It is not to be supposed that after having doomed man to toil and labor for six thousand years, and having made provision for a rest-day one in seven, to mitigate the sufferings consequent upon the curse, that God should suffer this arrangement to fail, upon the introduction of a new dispensation, simply for the want of a repetition of the Sabbath commandment in so many words. Nay, every command of the decalogue is founded in the nature and fitness of things (none more so than the Sabbath commandment). And accordingly109we find they were written, not upon the parchment, like the ceremonial law, but upon tables of stone, with the finger of God himself. They were intended not to pass away with a transient dispensation, but to be as enduring as the monumental marble. They may be summed up thus: 'Do thyself no harm;' and 'Do unto others as ye would that others should do unto you.' Therefore the apostle, after quoting five of the commandments, adds, 'And if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself.' See Rom. xiii, 8, 9. Every command of the moral law is here recognized as binding, unless it be shown that they have been specifically repealed, which cannot be done in regard to the Sabbath law. "But further, man's spiritual wants require a regularly recurring sacred day. The pen of inspiration has recorded the requirement of God thus: 'Forsake not the assembling of yourselves together, but exhort one another,' &c. In order that God may be glorified in this imperfect state, and that his purposes may be carried out in reference to man's salvation—mutual consultation, encouragement, sympathy, and prayer are necessary. Therefore the above injunction of the apostle. For this the sweet singer of Israel said, 'I was glad when they said unto me, Let us go into the house of the Lord.' Yet who does not know that the foregoing requirement cannot be carried out, that man's spiritual necessities will not be supplied, without a day authoritatively appointed for attending to the same? Accordingly we have it, and are instructed in its duties thus (Isa. lviii, 13): . . . 'turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, holy of the Lord, honorable; and honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.' "Indeed the spiritual graces are so nurtured by a due observance of God's holy day, that in several passages of scripture it seems to be made the condition of receiving the final reward of the faithful. Isa. lvi, 2, 7; and lviii, 13, 14. "Thus whether we look at man's relation to Deity as marked by the moral law, at his physical wants, or his spiritual necessities, all proclaim, in language not to be misunderstood, his obligation to 'Remember the rest-day, and observe it as a holy day.'" Perhaps the writer of the above extracts might feel that he had cause of complaint, should I leave them without a word of explanation. Because the readers might think, as every one not versed in the sophistry of these times must, that he is an advocate of the seventh day—the only weekly Sabbath of the whole Bible. It is just therefore to exonerate him from this, as he might deem it, slanderous imputation, and let the reader know that he is an advocate of the first day, as the Sabbath of the fourth commandment. He arrives at his position by a series of guesses, and inferences based upon those guesses. He guesses that the first day was the original seventh day Sabbath, instituted at the creation. He then guesses that when God led Israel out of Egypt, he changed the Sabbath to the sixth day and called it the seventh. He guesses that the reason why he did so, was to put a difference between his people and the surrounding heathen nations, who, though they had departed from the knowledge of the true God, still retained a knowledge, as he guesses, of the true primeval Sabbath, and worshiped their principal deity on that day. He guesses that David and John meant the first day of the week where they said nothing about it (Ps. cxviii, 24; Rev. i, 10); and then infers that that day was again constituted the Sabbath, at the resurrection of Christ. One class of Sunday-keepers tell us that God has put away his holy day, and that consequently there is no Sabbath at the present time. Another class hold that he has utterly divorced the seventh day and chosen the first in its stead. But the view under consideration represents that the Maker of the heavens and the earth divorced his holy Sabbath day, giving her over to the heathens and their father the Devil for some fifteen hundred years; that he chose another in its stead for the same length of time; and then rejected the second and took again the first, without any signs of repentance on her part; for the heathens still hold as good a claim to her as ever. But neither Mr. Bosworth nor Jennings whose opinions he endorses, can show the bill by which the holy Rest-day of the Creator was put away. Not one point in this theory of changes is susceptible of any Bible proof whatever. What folly for men that have failed to prove one change of the Sabbath, to undertake, with their small stock of evidences, to prove two changes! And with what folly do they charge Him who says, "I change not!" Should they charge their fellow men with such fickleness and inconsistency, with no more proof of their assertions, they might well expect an action would be sustained against them for libel. Yet they can charge the great Jehovah with such silly work, in the face of reason and revelation, without the least particle of proof whatever, and still claim to be servants of the true and living God! Behold the confusion existing among the advocates of the observance of the first day! all striving to plaster up the same crumbling, tottering tower, but with how many different kinds of untempered mortar! "And more confusion is their proper label,
Than over reigned around the tower of Babel." The ancient Babel builders were wise enough to leave off to build, when their language was confounded. But it is to be feared that these modern builders will continue their fruitless labors, till the tower shall fall and bury them beneath its ruins.
R. F. C. BILLS! BILLS!
By James White
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By M. E. Cornell
I HAVE now given twenty-two lectures and sermons in the court-house in this place, the county seat of Jones Co., and a good work is going on. Universalists are giving up their Universalism, infidels are abandoning their infidelity, and those whose love has waxed cold are revived and begotten to a lively hope. The interest is extending into the country for several miles around. Lawyers, doctors and judges have listened from time to time, and many of them acknowledge the truthfulness of most of the positions I have taken, and especially the law and Sabbath. But I fear they will not obey what they acknowledge to be truth. Yesterday (Sunday) I gave three discourses in much pain and weakness, having during the day three hard chills, followed with fever. In the evening the house was much crowded. By being supported I walked to the house though with difficulty, being so weak. Looking to the Lord for help I spoke about an hour and a half, but was very sick and had two spells of vomiting during the time. But thank the Lord, though weak in body, yet the truth was clear and took effect. It was truly encouraging to witness so much sympathy, not only for my affliction, but also for the truth set before them. About twenty, either in public or private, declared their determination to keep the Sabbath of the Bible, and sixteen subscribed for the Review. Through the blessing of God I am fast recovering, and shall resume my lectures here on Thursday evening if the Lord will, and continue over Sabbath and first-day. By the request of many of those interested I shall go to Lisbon this afternoon after Mrs. Cornell to assist me in visiting those interested; for they desire to know all about this work. I trust that a goodly number of those interested will soon decide to obey the truth. Opposition has commenced. The Catholics are enraged, and about twenty of them gathered around the court-house one evening, but seemed to be held. Those who have heard their threats think it not safe for me to be found alone in the evening. I had been showing up their inconsistency in worshiping the virgin Mary as immaculate, and yet refusing to follow her example; for she "rested on the Sabbath according to the commandment," and then went to perform labor on the Sunday. An intelligent son of Catholic parents, in this place, was determined to renounce Catholicism and go among Protestants. But after being threatened, and cruelly whipped, and once hung up (but promising to get his mother a new dress she let him down), has suddenly disappeared, and it is understood that he has been violently dragged off to the nunnery at Dubuque. Another, a young man, was compelled to leave his work on the railroad, because of persecution from the Catholic hands, on account of his renouncing the Catholic faith. He considered his life in jeopardy. I hope that a like spirit will not be manifested in this place by many of the Protestants. I will write again and give the result of the meetings next week. Anamosa, Iowa, Feb. 6, 1860. P. S. There is a church here of deaf and dumb members, and one of them is a preacher. They are very intelligent. I gave the preacher some books. After reading on the Sabbath, he told me by signs that the argument could not be refuted. He pointed to a nail in the floor, and then motioned to pull it out with his fingers; and then compressed his lips and shook his head—it could not be done. Shall the Women Keep Silence in the Churches?
By S. C. Welcome
"Let your women keep silence in the churches, for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law. And if they will learn anything let them ask their husbands at home; for it is a shame for women to speak in the church." 1 Cor. xiv, 34, 35. This passage, together with 1 Tim. ii, 11, has been construed as an objection to women's speaking in public; and thousands of females that have submitted their hearts to God, and have received a baptism of the Holy Ghost, their hearts burning with love to God, and "the word of the Lord as a fire shut up in their bones," have been deprived of the privilege of speaking out their feelings in the public congregation, to the almost entire loss of their enjoyment, by the false construction put upon these passages, notwithstanding the great amount of evidence which can be brought to prove that all who are made partakers of such love have a right to speak forth his praises. Often have I been in meetings where it was contrary to the rules of the church for females to speak; and while the brethren would speak of their enjoyment, some humble sister whose heart would be overflowing with the love of God, would sit bound down by the chains of the church creed, while her flushed cheek and flowing tears told plainly that she was an unwilling slave to the laws of the church. I saw a case a few evenings since. A school teacher who had been educated a Presbyterian attended a meeting where my brother was preaching. She became convinced of sin and gave her heart to God, and was made happy in a Saviour's love. She, together with her sisters who also were converted, had been forbidden to speak in public by their parents; but while others were speaking and telling what God had done for them, her feelings were such that she could not hold her peace. Her tongue was loosed, and she was enabled to speak forth the praises of God, and also exhorted sinners to flee to Christ, while one of her sisters that had been blessed and desired to speak of it, but durst not for fear of her parents, sat and wept as though her heart would break. This is but one of many cases where parents, professing to be religious, have endeavored to bind the consciences of their children. But says one, What is the meaning of the passage110above alluded to? I understand it to mean a troublesome asking of questions, which could be better answered at home than in their religious meetings. That the asking of questions had become troublesome, is obvious from the following considerations. When the gospel was first preached, it excited astonishment in the minds of a large number of those who heard it. It was "to the Jews a stumbling-block, and to the Greeks foolishness." And even to the sober and sincere inquirers it presented mysteries in which they desired to be more perfectly instructed. Hence it became common for doctrinal questions to be asked. And this practice, in time, became troublesome by being abused, and led to an impertinent, inquisitive disposition respecting unimportant things. Hence the apostle cautioned Timothy not to "give heed to fables and endless genealogies, which minister questions rather than edifying." 1 Tim. i, 4. And in the same epistle he further cautions him against some who were "proud, knowing nothing, but doting about questions and strifes of words," &c. 1 Tim. vi, 4, 5. And in 2 Tim. ii, 23, he charges him, "But foolish and unlearned questions avoid, knowing that they do gender strifes." He gives the same caution to Titus [chap. iii, 9]; from all of which it is clear that the asking of questions had become troublesome in their religious meetings. And as he makes so direct an allusion to such inquiries, or questions in the text under consideration ("let them ask their husbands at home, for it is a shame, &c.), it is at least a fair inference that he designed to put a stop to this, but had no allusion to the exercise of a gift in the ministry or in exhortation. Indeed, we cannot suppose that the apostle would attempt to prove the impropriety of their speaking or exhorting in public, by reminding them that they might ask questions of their husbands at home. What relation could this bear to the case in hand? What question could a pious female ask at home, that would relieve her mind from the burden of a message she had received to deliver in the church. Thus it is evident that as the prohibition of the apostle in the passage above cited, related to asking of questions, and such as could properly be answered at home by their husbands, it had no relation to the exercise of a gift which God had given them to use for the advancement of his cause. Their usurpation of authority over the men, as prohibited by the apostle, related, I should suppose, to their domestic concerns; for preaching, prophesying, exhorting or praying in public, is not usurping authority and has nothing to do with it. Our Lord on one occasion reminded his disciples, "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them; but it shall not be so among you," &c. Matt. xx, 25-27. But what puts the question beyond all doubt as to the sentiment of the apostle, is that he actually gave directions how the women should behave in the exercise of their gifts. 1 Cor. xi, 5. He uses the words, "prayeth," and "prophesieth," which he certainly would not have done had it been prohibited. He not only gave such directions, but he mentions, with peculiar regard, certain women that had labored with him in the gospel. Phil. iv, 3. And Philip, the evangelist, had four daughters, virgins which did prophesy. Acts xxi, 9. We find also that in the prophecy of Joel as quoted by Peter [Acts ii, 17, 18], the promise of the effusion of the Holy Spirit was to sons and daughters, servants and handmaidens. The promise of the Spirit is as positive to the daughters and handmaidens, as to the sons and servants. And Peter says [verse 39], "For the promise is to you and your children, and to all that are afar off, even as many as the Lord our God shall call." Then where is the authority for saying that females should not receive a gift of the Holy Spirit in these last days. Verily God hath promised it; and I would to God that more of his handmaidens were endued with power from on high. We read that females prophesied under the old dispensation, such as Miriam, Deborah and Huldah. The prophetess, Anna, testified to the coming of the Messiah, as did also Elizabeth, the mother of John the Baptist. It was a woman to whom that clear exposition of worship was given at Jacob's well; and she immediately commenced inviting others to come and see a man that had told her all that ever she did. Is not this, said she, the Christ? And so effectually did she preach Christ that many believed from her testimony, and sought him for themselves. And how many there are in these days that can say with Bro. Robbins that it was under the exhortations or prayers of females that they were led to consecrate themselves to God. It was a woman that first announced the glorious tidings of the resurrection of our blessed Lord; and let it be remembered that these "glad tidings" were preached to the apostles themselves, who at that time were sunk into despair. They were then scattered as sheep without a shepherd, and all their prospects were involved in gloom. How cheering then the message Jesus sends by a woman, Go to my brethren and say unto them, I ascend to my Father and to your Father, &c. John xx, 17. Priscilla, as well as Aquilla, instructed the eloquent Apollos more perfectly in the nature of the gospel dispensation. And numerous cases are mentioned in the New Testament of women who labored in the gospel. Seeing that females were admitted to the high office of prophecy under the old dispensation, and in the promise of the more general effusion of this gift, the daughters and handmaidens were equally included with the other sex, that they were among the first messengers of the gospel, and after the churches were formed and settled received particular instruction how to conduct themselves in the church, in the exercise of their gifts, it is strange that the privilege should have ever been called in question. We are informed on the authority of divine revelation that male and female are one in Christ Jesus; that in the relation in which they both stand to him, the distinction is as completely broken down as between Jew and Gentile, bond and free. Thus revelation has made known the important truth, and reason will bear testimony to the same thing. The mind of the female is certainly susceptible of all those sensibilities, affections and improvements which constitute the christian character. In a state of renovation we must admit it has equal access to the fountain of light and life. And experience has proved that many females have possessed the natural qualifications for speaking in public, the range of thought, the faculty of communicating their ideas in appropriate language, the sympathy with suffering humanity, a deep and lively sense of gratitude to God, and of the beauty of holiness, a zeal for the honor of God, and the happiness of his rational creatures—all these are found among the female part of the human family, as frequently and as eminently as among the men. Then let no stumbling-block be thrown in their way, but let them fill the place that God calls them to fill, let them not be bound down to silence by church rules, but let their tongues speak forth the praises of God, and let them point sinners to the Lamb of God, and grieve not the holy Spirit by silence in the congregation.
S. C. WELCOME. LIFE A REWARD.
By B. F. Robbins
Bro. Smith: In a late number of the Sabbath Recorder, one of its correspondents, Eld. V. Hull, assumes the position that life is no reward and death no penalty. Upon what he bases these opinions I am at a loss to determine for it surely cannot be upon the word of God. But probably his theological views are in harmony with the sectarian view that man possesses endless life inherent in his nature, or in other words possesses an immortal soul or deathless spirit, and that consequently life is no reward because what a man already has in possession can be no gift, no reward however meritorious his conduct. It is something like my saying to my wealthy neighbor that on such and such conditions I will give you all the lands and tenements by which you are surrounded; they shall all be yours; when at the same time he has a valid legal claim to all I offer. So life as a matter of course can be no reward to him who hath it already in possession, inherent in his nature. But the word declares that “the wages (reward) of sin is death” (so that no sinner hath eternal life inherently, for that is the gift of God through our Lord Jesus Christ).” Here life as a reward is put in opposition to death as a reward, or the wages of sin. But I am aware that a popular theology teaches that the death which is the penalty or reward of sin, is not an extinction of being, but a state of alienation from God, a moral death, or a death in trespasses and sins; and that Adam died this death the day that he disobeyed the divine prohibition. Let us look at this point. Paul in the 6th of Romans, reasons thus: “Wherefore as by one man sin entered into the world, and death by sin, so death passed upon all men for that all have sinned.” But God commended his love towards us in that while we were yet sinners Christ died for us. “In due time Christ died for the ungodly.” The one man undoubtedly was Adam. By his sin death passed upon all men because all have sinned. Now the death that passed upon all is the same to which Christ submitted. “For he died for our sins according to the Scriptures.” “He made his soul an offering for sin.” Now I would ask, Are those who contend that a moral death is the penalty of sin willing to abide by the legitimate conclusions to which their theory will lead them? They are these: 1 Adam sinned and his punishment is, he has become a sinner. So the man that kills his neighbor is punished by becoming murderer, or in other words both have died a moral death and that is the penalty. 2 If moral death is the penalty for sin, and “if in Adam all die (a moral death), even so in Christ shall all be made alive” from a moral death. Here is an endorsement of universalism from which there is no escape on the part of those who take this view of death as the penalty for sin. 3. If moral death is the penalty for sin, and Christ died for our sins, then Christ died a moral death, or became a sinner; because he met the demands of the law for us and died in our stead. Horrid conclusion! and yet legitimately deduced from the premises. 4. If a moral death is the penalty for sin then none but Christ ever has had a resurrection from moral death and never will have until Jesus comes the second time. “But every man in his own order; Christ the first fruits, afterwards they that are Christ’s at his coming. Here we may discover the inconsistencies of a false system not founded on the word of God; and to my mind they are logical deductions from a very prevalent view of this subject which makes moral death the penalty for sin. Many popular doctrines will not stand the test of the slightest criticism. But the word of God is clear in its testimony that life is the gift of God through Christ, a reward to the faithful. “I give unto them eternal life and they shall never perish.” “To those who by patient continuance in well doing seek for glory, honor and immortality (he will render) eternal life.” This is the promise he hath promised us, even eternal life.” “This is the record, that God hath given to us, eternal life, and this life is in his Son.” In these passages life is a boon given by God through Christ as a reward of patient continuance in well doing, to the faithful in Christ Jesus. When? When he who is our life shall appear, then shall ye also appear with him in glory.” Says Paul to the Thessalonians, “I would not have you to be ignorant brethren concerning them which are asleep, that ye sorrow not even as others which have no hope.” Though they sleep in death, and sleep is unconsciousness, there is abundant ground for hope concerning them. “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” Here upon faith in the death and resurrection of Jesus is founded a sure hope for the unconscious sleepers in Christ; a hope of eternal life from the dead. “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.” “For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel and the trump of God; and the dead in Christ shall rise first.” In view of this testimony Eld. Hull’s labored philosophical argument to prove life not a reward, is baseless and must fall before what Paul says by the word of the Lord; for the sleepers in Jesus shall not be prevented from a resurrection from the dead by the resurrection power of the coming Life-giver, and of this we have a sure promise by the word of the true and faithful God. The faith of the ancient fathers and worthies mentioned by Paul in Heb. xi, was founded upon the promise of life as a reward.111“These all died in faith not having received the promises but having seen them afar off”—as far as the resurrection, when life would be given them in order to the possession of the “heavenly country” and “city which hath foundations.” With this expectation Moses “esteemed the reproach of Christ greater riches than all the treasures of Egypt; for he had respect to the recompense of reward.” And what was that reward? A better resurrection, a resurrection unto life. Verse 35. Blessed indeed is the promise of life as a reward to the believer in Jesus connected with the promise of an inheritance incorruptible and undefiled and that fadeth not away;” of being like Jesus at his appearing. “Who shall change our vile body and fashion it like unto his glorious body.” Hence Paul says, “We groan within ourselves waiting for the adoption to wit the redemption of our bodies.” B. F. ROBBINS.
Friendship, N.Y. SARAH BUTTERFIELD
By Sarah Butterfield
DEAR BRETHREN AND SISTERS: I have often wished when reading the Review that I could say something that would do some one good. But you may expect but a feeble effort when I tell you that I am now more than half way through my seventy-eighth year. Deep and long have been the waves of affliction through which I have passed, yet I have been upheld till now. Who could have held me up, but He who has all power in heaven and earth? Forty-seven years I walked in fellowship with the Baptist church in this place, and thought surely we were right if we lived up to our profession. Two years ago I was brought to a solemn stand with regard to the Sabbath. Many of you know by painful experience how hard it is to think of taking a course that will grieve the hearts of those we have bound to our own by many strong and endearing ties, (though every one of those with whom I first united have been gone for years). The question came to my mind, What will the frowns or smiles of those you think so much of avail you at the judgment seat of Christ? Nothing! was the answer. Nothing but truth before God's throne with honor can appear. I dared not put my hands to work another seventh day. Then there was my husband who had all along been much more opposed to those who left the church and kept the seventh day than myself. Now see, dear friends, how kind and tenderly the Lord dealt with the poor old wayworn pair. Though we knew nothing of the exercise of each other's minds until that day, yet there was not an hour's time between our being made willing to try to keep the Sabbath according to the commandment. I hope I may ever be thankful to our great Benefactor for the way in which he has led us, and his kind care for us. We are a happy little family of five in number, trying to keep all the commandments of God, and live out the precepts of the blessed Saviour. But O how we need wisdom from above, and to have our hearts filled with pure love; that perfect love which casteth out fear, except that which is the beginning of wisdom. How rapidly everything seems whirling to the great vortex. May we not expect the great consummation is near? No matter how near if we are all ready. I beg a share in the blessings that are in store for those who wait for, long for, and love the appearing of the blessed Saviour. I may be laid away in the grave a little while; but if I sleep in Jesus, when he who is our life shall appear I shall arise to meet him in the air to be made like him, and see him as he is. What a blessed thought! Dear brethren and sisters, pray for your unworthy sister and the little church here. WHAT WE CAN DO.
By I. N. Van Gorder
How frequently we hear a brother or sister say, “What can I do to further the cause of God,” and, “I wish I could help the cause,” and various expressions of like character. To such I would say, there is a work for every individual; but you must not look too high or you will not see it. Do not aspire to something God has never given you the ability or means to do, and thus neglect to do your duty; but be content to do such things as you can; for this is what, and all, the Lord intended you should do. And now what can we do? We can live an exemplary life, and this a great help. We can meet often with one another, conversing upon appropriate subjects, engaging in prayer, and thus strengthening one another. This is not exclusively the work of the messengers. Their duty is to preach the truth, ours to live it out. God notices these acts of ours. See Mal. iii, 16, 17. “Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name; and they shall be mine saith the Lord of hosts, in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him.” May the Lord help us to be living epistles, read and known of all men; to do what we can do, and to work fast, that we may be found of him in peace, without spot and blameless.
I. N. VAN GORDER.
Portage, Ohio. Bro. Smith: I want to say to the brethren that I have feelings of gratitude to God for what he has done for the little branch of the vine in this place for a few weeks past. We were favored a short time since with a visit from Bro. Rhodes who labored with us nearly a week, and did the church much good. The word spoken was meat in due season. The ordinances of the Lord's house were attended to, and it was a season of refreshing which will be long remembered as the beginning of better days. The brethren as a general thing are rising, notwithstanding the efforts of Satan to hinder. At our last Wednesday evening prayer-meeting some of the enemies of present truth came in and tried to hinder the work; but praise the Lord, their efforts were overruled by the Lord, and we were blest, encouraged and strengthened. We had an unusually free time. One of the above spoken of was Eld. Clark (Age-to-Come), formerly of Portland, Me. He tried soft words at first to entice from the truth; but this proving ineffectual, he resorted to low, vile, blackguardism. The names of James and Ellen White were freely used, and stigma upon stigma heaped upon them, which instead of weakening, tended to strengthen us. Truly the accuser of our brethren has come down. I have felt of late like girding on the armor, especially the shield of faith, that I may be able to quench the fiery darts of the adversary, and live so that I may be accounted worthy to escape those things that are coming to pass upon the earth, and to stand before the Son of man. My daily prayer is, What will the Lord have me to do? I have had some trials, but have realized lately that if I love God, these things shall work for my good; and in view of this I can thank God for them. I believe that the conflict with Satan will soon be over. Soon the last battle will be fought, and then if faithful we shall enter our glorious home, and forever be at rest. Time is short and what is done must be done quickly. Brethren pray for us that we may be found among the remnant at the coming of Jesus. Your brother striving for the kingdom,
L. Lathrop. Progress in Christian Service
By A. Taber
Bro. Smith: I sometimes feel inclined to write, and again I feel as though the columns of the paper should be filled by abler pens; but this much I can say, I feel willing to do my share of the work allotted to the little band who are trying to keep the commandments of God and the faith of Jesus. I feel that there is no standing still point between the time that we put on the yoke of Christ and resolve to work in his vineyard, and the time that we are relieved by the same hand that appoints us our task. Thirty years ago I supposed that I enlisted under King Immanuel, to serve under him the remainder of my life. At that time I thought that to unite with the church, and maintain a good standing in the eyes of the people, was the hight of attainment in this life. I soon found that I could not be satisfied with a standstill position; and having no higher attainments in the church set before me, I naturally took the sliding track; and the law of progression taught me that there was a chance for improvement in the service of the Devil. I was thus improving, when six years ago I chanced to get hold of the Review for the first time. I read it carefully for two years, and thank God, at the end of that time the Bible appeared like a book of common sense instead of a fable and hallucination. I then set out with a determination to obey God and keep the commandments; and I have learned that there is plenty of room for the progressive mind to advance in following the dictates of the Bible. I find the tongue a member that cannot be tamed, unless mind and thoughts are right; for out of the abundance of the heart the mouth speaketh. And to love God and do unto all men as we would have them do to us is a demand upon us that will take much practice to make perfect. And to so conduct our ways as to give a groundwork for faith and implicit confidence in God's promises needs constant practice and everyday improvement. I feel that I have improved some, and see great encouragement to persevere. One day passed without any gain, is a day lost for ever. Brethren and sisters, you that are scattered, with no one to speak an encouraging word as we are in this place, let us all try to make every day count one in our journey towards that kingdom in which we all hope soon to meet. A. TABER.