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Written by James Oliphant/Silas Durand   


PREFACE.

In as much as these letters were not printed in the same paper, it is thought proper to have them in a book or pamphlet form so that the reader can compare them together. It is this consideration that has led me to undertake the task of offering to the public this book, hoping its perusal will aid our people to find truth on this subject.

Affectionately,  J. H. Oliphant.


 
ELDER DURAND’S FIRST LETTER

SOUTHAMPTON, PA., Oct. 27, 1899.

Dear Brethren: The following is a private letter to a ministering brother in a distant state. As it expresses my views on an important subject, I send a copy for publication in the Signs.

Your brother in hope,
Silas H. Durand

Dear Brother: I have received you letter replying to my inquiry concerning your published statement that “both Adam and Christ were put on probation or trial; each had freedom of will, acted voluntarily, and each was biased to that which is good.” You express the hope that if I should not approve of your position I will yet regard you as a brother. If I did not regard you as a brother I should not be corresponding with you upon spiritual things. If I am qualified to judge of a work of grace, I think I have seen evidences of it in your writings. But those evidences do not clearly appear in the letter which I have just received, nor in some argumentative articles I have read of late from your pen. You seem to have been so intent upon proving the existence of free agency on the part of the Lord’s people, that you have overlooked your own daily experience of helplessness on account of a sinful nature, “a deceitful heart and wretched, wandering mind,” your inward groanings and cries unto God to deliver you from your own corrupt will, and enable you to do his will, “working in you that which is well pleasing in his sight,” and your prayers that the Lord would rule in and reign over you, enabling you to deny yourself.

One who did not know that you have an experience of grace would think from this letter and your published article in reply to me, that you were relying upon your own power, freedom of will, faithfulness and diligence; for daily salvation and spiritual benefit and comfort, and that you were not one of those poor, weak, halting, stumbling creatures who are daily "beggars poor at mercy's door," and who daily and hourly feel their need of Jesus to uphold and lead them, and of his Spirit to guide them in the truth, and to restore their souls.

Such forgetfulness of the most important things in our life and walk before God will occur when We engage extensively in arguments upon the letter of some point of doctrine, especially in trying to reconcile the wisdom of God with the wisdom of men. I think it is on this account that you have failed of late, at least in some of the articles I have read from your pen, to bring forth the riches of that doctrine of grace which is the only hope and comfort of those poor souls who “can not do the things that they would," because of the lusting of the flesh against the Spirit, and of the Spirit against the flesh. (Gal., v, 16-18.) You seem to insist that they can do the things that they would, and that God has left all spiritual advantage and comfort dependent upon their own will and work, and thus you have bound burdens upon them "which neither we nor our fathers were able to bear.” I do not think you have intended to bind burdens upon those who are without strength, and you may not be conscious of having done so. But some of them feel it, and complain of it, and suffer under it. You can not have meant to discourage the helpless, but how could it be otherwise than discouraging to them to insist that they are not helpless, but are given freedom of will, and are left dependent upon themselves whether they will be happy or miserable, when they dare not trust their own will for a moment? "If ye walk in the Spirit," says the apostle, "ye shall not fulfill the lusts of the flesh;” Gal., v, 16. They feel a longing for this, but their own will and work will not lead them into that holy walk. It can only be as they "are led by the Spirit," (Gal., v, 18,) and as Jesus walks in them, as he said, "I will dwell in them, and walk in them.”

You must remember that whenever you have felt that you were walking in the Spirit, and were dwelling in the favor of God, with his light and life and blessedness in your soul, all your heart has gone out in praise to Jesus for the unspeakable blessing, and you have had no thought, at the time, of taking any part of the credit to yourself. You can not, I am sure, have ever thought that any favor you experienced from God had been earned in any part or degree by your own meritorious work. You can not ever have asked for his favor upon such a ground. To the extent that there is an expectation of, or request for, favors upon the ground that we have performed some conditional work, to the same extent the name of Jesus is not needed by us. As in your own case the Lord alone can restore your soul, and lead you in the paths of righteousness, you ought to present the Lord alone to his people as their only hope and confidence. "He is the confidence of all the ends of the earth, and of them that are afar off upon the sea;” Psalm, lxv.

The few that I have known of preachers who have been left for a time to believe that their meritorious work in the performance of conditions had secured their daily or "time salvation," and had gained them favors in the house of God, have been, while under the power of that delusion, a hindrance instead of a benefit to the Lord's afflicted and poor people. For the daily experience of the saints, as well as the Scriptures of truth, teaches them that salvation is all of grace from first to last; that “grace all the work shall crown.” They do not find, in either the Bible or their experience, that it takes less of grace to keep them in the way than was needed to bring them there, because of part of the work of keeping them being now left for themselves to do; but that it is the same grace all the way through, and always sufficient for them. (II Cor., xii, 9.) "By the grace of God I am what I am," said the apostle. While he could claim for himself and the other apostles a blameless and holy life and walk among the saints, he ascribed all to the grace of God. In regard to his own work, he never suggests a freedom of will, or an ability on his own part, but always speaks of the will and grace of God as the moving power, and declares that his labor and striving are "according to the working of Jesus, which worketh in me mightily.” Col., i. 29.

While obedient saints rejoice in the commendation of their own consciences in the sight of God, and in the commendation of the brethren and churches, they would when spiritually minded, shrink from the use of the word praise as applicable to them in the other sense, implying any merit in themselves; for they know and feel that Jesus has wrought all their works in them, (Isa., xxvi, 12,) and that to him belongs all the praise, while theirs are the blessing and benefit. To me it is a new and strange thing to find Old Baptists claiming praise for works of obedience, and insisting that the favor of God is conditional, depending upon their will and choice, and therefore uncertain, and that when it comes to them it comes as a reward for their obedience. I have heard that kind of talk all my life from Arminians, but never before from Old Baptists.

The Lord's people can not eat their own flesh, can not live upon their own works. The doctrine of a conditional salvation, a salvation depending upon their own will and power to perform some meritorious work, will not feed any "who have seen the plague of their own hearts,” for they can not trust in themselves. "We have the sentence of death in ourselves, that we should not trust in ourselves, but in God who raiseth the dead.” Such as these must have the flesh of Jesus to eat; upon his works alone can they live. If you preach anything but Jesus your preaching will not satisfy the soul that hungers and thirsts after righteousness. A conditional salvation will be of no use to them who "can not do the things that they would;" who can not direct their own steps; (Jer., x, 25,) who can not walk, but have to be carried. "Even to hoar hairs will I carry you,” is one of the many sweet promises for such, but while you are urging upon them the system of conditions, and of dependence upon themselves, you can not minister such precious promises to them. I do not see them referred to by you, though they are probably often in your heart in secret before God. It is better to try to minister to others only what we have ourselves tasted and handled.

In my letter to you I referred to the words of Jesus, "I came down from heaven, not to do my own will, but the will of him that sent me;" and also, “Not my will, but thine, be done,” as my reason for not agreeing with you that Christ was put upon probation or trial, and that he was left free to do his own will. In your reply you have not referred to those expressions of Jesus, but have written in such a way that a stranger to your profession might easily regard your letter as a careful argument in refutation of the Savior's declaration that he did not come to do his own will. It is in sincerity and kindness, and not in a captious spirit, that I call your attention to these things.

You say that Jesus was given liberty of choice, and did as he pleased, but he himself says he did not come to do his own will, though his was the will of a sinless man; and the apostle says, "Even Jesus pleased not himself;" Rom., xv, 3. His will as a man could be affected by the wants and infirmities of our nature which he had taken upon him; by sorrow, pain, hunger, weariness; so that the doing of this will would not have accomplished the work of salvation he came to do. He was not at any time left alone to himself until the last hour. His Father was always with him, and did his work in him, as he does the work of his people in them. "The words that I speak unto you I speak not of myself, but my Father which dwelleth in me, he doeth the works;" John, xiv, 10. "The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise;" John, v, 19. This is why he always pleased the Father, and not because of himself he had done some work. He did not work alone in this sense. Even in the terrible struggle in the garden an angel was sent from heaven to strengthen him, so that he should not fail.

As it was with the dear Savior, so it is with his people; only as God works in them can they ever do that which is well pleasing in his sight. Therefore the apostle says, "For it is God that worketh in you, both to will and to do of his good pleasure;" and he expresses his desire that "God, even our Father," would "make them perfect to do his will, working in them that which is well pleasing in his sight, through Christ Jesus;" Heb., xiii, 20, 21; and they who dwell in the land of Judah, the gospel land, say, "Thou, Lord, wilt ordain peace for us, for thou also hast wrought all our works in us;" Isa, , xxvi, 12.

One brother says of the words in Phil., .ii, 13, just quoted, that, "Whatever they may mean, he is sure that the brethren were called upon to do something more, about which they exercised choice, and in which they were voluntary." And he says concerning such scriptures, that they must not be interpreted so as to make it unnecessary to exhort one another to love and good works, and to "persuade men." The language of those Scriptures concerning the working of God in us, is not dark or equivocal, but clear as noonday, and needs no interpreting. The teaching of the apostles will never make any gospel work unnecessary. We need not concern ourselves about the result of the plain teaching of the Scriptures concerning the sovereignty of God, nor try to harmonize the doctrine and things of God with the thoughts and ways of men, for they are not alike, and never will be. (Isa., Iv, 8; I Cor., 2.)

But what that "more" could be which the brethren were called upon to do, besides what the Lord worked in them to will and to do of his good pleasure, about which they exercised choice, and in which they were voluntary, I can not understand. If the Lord works in them that which is well pleasing in his sight, and if they declare by inspiration that he has wrought all their works in them, what more outside works can there be? I do not suppose such thoughts would occur to one except upon the supposed necessity in order to defend a conditional salvation.
In the first part of your letter you have acknowledged and clearly proved that everything in the life of Jesus had been determined before, and was certain. Why then should you need to speak of him as put upon probation? All that you refer to in the Scriptures concerning his temptations, or trials, does not, in my view, warrant that declaration. That form of language appears to imply some kind or degree of uncertainty, and you evidently have that in view in speaking of him as put upon probation, for you say that being subject to the commands of God "proves that he was situated to do as he pleased;" and referring to his words, "I lay down my life of myself," you say, "While his death was certain, it was not so with such a certainty as would interfere with his liberty of doing as he pleased.” It seems to me that the terrible scene of suffering in the garden and his words of pleading to the Father that the cup might pass from him if it were possible, might have made you hesitate about writing that sentence.

You say again, "While his obedience was predestinated, it was not predestinated like our regeneration and resurrection were predestinated.” I do not find two kinds or degrees of certainty, nor two kinds of predestination spoken of in the Bible or elsewhere.

I do not understand that the difference you refer to between physical and moral government and necessity applies to this subject. The government of Jesus is a spiritual government, and does not come within the observation of men, (Luke xvii, 20,) and the obedience of his people is a spiritual necessity. The Father worked in Jesus, and he works in his people. If he works in them that which is well pleasing in his sight, can there be any uncertainty as to whether they will all please him in his own time? "Thy people shall be willing in the day of thy power.”
Both in this letter, and in your published article, you insist that the grace by which we are born of God is not the same as that by which we obey the commands of Jesus afterward. Where do we read in the Scriptures of different kinds of grace? We were raised up together with Christ, "that in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus. " The "exceeding riches of his grace" can not be exceeded, and that is shown in all his kindness toward us. "For by grace ARE ye saved.” Now look along that road and see the same grace reaching through and manifested in all the good works unto which they were created, and in which it was before ordained that they should walk; Eph., ii, 1.

You say that an unconditional salvation makes exhortations and the like unnecessary, while to my mind it is that system alone which shows them in their true character and right place. They belong to that new and everlasting covenant "which is ordered in all things and sure,” and in which repentance and mercy are provided for, as they can not be under a conditional system.

Will the gifts which Jesus gave to men fail till all the saints come, in the unity of the faith and the knowledge of the Son of God, unto a perfect man; unto the measure of the stature of the fulness of Christ? (Eph., iv, 7-10.) The Lord "hath set the members in the body as it pleased him," and "the Spirit divides to every man of his gifts severally as he will." If a different measure of grace is given at any time it is not that less is needed in some cases because part of the work is to be done by the will of the man, without grace, or that less grace is needed where the man voluntarily chooses to be obedient. But in this way only can I attach any meaning to your expressions about different kinds of grace. In every case just the measure of grace is given that is needed to be sufficient for us. I do not myself find in my experience, nor in the Bible, a distinction as to kinds or amounts of grace. It seems to me that I need more grace than any other poor sinner, and my judgment tells me that if ever I need more at one time than another it is when I am most lifted up in the joy of God's salvation, for after such exaltation I am most liable to be deceived and hurt by the evil propensities of this deceitful heart, which “is still deceitful above all things, and desperately wicked."

A brother, one of the most spiritual and tender-hearted, said at our prayer meeting yesterday, “Some talk about free will, but it seems to me that my will is only free to do evil, so that sometimes I seem to be all sin. But,” he said, “when I do feel some holy desires, and love to the brethren, and some liberty of soul in spiritual things, I feel sure it is all of grace. It is not of myself, but of the grace of God which is given me." And I could join and say "Amazing grace."

"Grace taught my soul to pray,
And pardoning love to know;
'Twas grace that kept me to this day,
And will not let me go."

Speaking of Christ with reference to rewards, we must remember that his reward was with him while his work was before him. (Isa., xI, 10. ) You say it is right to have a reward in view, and that we gain nothing by saying that the reward is in the work, not for it. You say if we know that precious fruits grow along a certain road, we understand that we must go, along that road in order to get the fruits. And still I hold to the Bible expressions: In the keeping of them is great reward. The other view is natural, as sure as salvation by grace is true. I find enough of that system of selfishness in my flesh, but I hate it in myself and others; it has never brought me any real comfort, but has given me great disturbance and pain. It is not for some precious fruits that we go along that road, because we can not have them unless we do go there, but for the beauty and goodness and preciousness of the road itself. Jesus is the road, and we never knew or desired that way till we were brought into it, and then we are filled with wonder and love that we are there. And when a living soul is out of that road he never has any real comfort till the Lord restores his soul, and brings him back again, for he can never get back by himself.

There seems to prevail in the mind of some brethren, the worldly view that a hope of reward or a fear of punishment is necessary to compel obedience. They forget or overlook in their own experience, and in the Bible, that the Lord has used other and far different motive powers. Will any offered reward cause one to seek righteousness as he does who hungers for it? Will any fear of punishment turn one away from evil as effectually as a hatred of evil felt in the heart? “The fear of the Lord is to hate evil,” and that is what the Lord puts in the hearts of his people, "that they shall not depart from him;" Jer., xxxii, 40.

“Knowing therefore the terror of the Lord, we persuade men;" II, Cor., v. The apostle is not here speaking of terror of some punishment which is threatened if men sin, but of the terror of the Lord's presence to the one who loves him, but is found in transgression; the terror of sin itself to those who have a spirit which causes them to love purity, and to desire "rather to be absent from the body and present with the Lord." It is the terror of being found of the Lord in a fleshly, sinful walk, which he hates, and which his Spirit causes us to hate. The terror of being found in crime by one dearly loved would be greater than to be thus found by one who could punish us. Those who are here persuaded are those whose exercises and desires are described in this chapter, whose only delight is the felt favor of the Lord and whose greatest terror is the withdrawal of his face. These are they whom "the love of Christ constraineth” in all their work, whose desire is to "live not unto themselves, but unto him who died for them and rose again." These are not seeking, in what they do, their own peace and comfort, as a reward, but the honor of God. Their reward is in the work. The principle now so much advocated of doing works of obedience for the reward which shall be given them, I decidedly distrust and oppose in myself or another. It is of the flesh. It is not spiritual nor true. In such a case the worker may not love the work nor care to obey, but only does it because the reward of peace and joy lies in that direction. If they could not get the reward would they still do the work? If they were to go into darkness and distress, as a consequence of the obedience, would they obey? The principle which God gives as the true incentive to obedience is his own love. Do the good work because it is right, no matter what follows, and avoid the evil because it is wrong, and not because it will subject us to  punishment. The true principle says, "Though he slay me, yet will I trust in him.” I am tired and sick of this self, self; this seeking something for self in all we do. My nature is full of it, but I hate it. I do not want to be controlled by it, nor do I want to see it taught as the right principle by yourself and so many others. I know it is all wrong. Gospel rewards are of grace, not of debt, and do not pander to that selfish principle of the flesh. They are infinitely higher and holier. They are the honor and glory of God. When we are spiritually led his glory is what we seek. "Do all to the glory of God.” He himself is our "exceeding great reward.”

I do not understand, as you assert, that the word "if," as used in the New Testament, implies a condition. It is never used as expressing a dependence upon the will of the creature, as it is in the Old Testament. The Savior and his apostles do not say, "If you will," but, "If you do,” “If you are,” expressing not an act that may or may not be done, but a state or condition of mind. The Savior never said, "If you will believe,” but “If you do believe.” He did not say, "If a man will keep my commandments he shall abide in my love," but, "If a man keep my commandments.” The form of expression in the New Testament never leaves the result as depending upon the will and choice of man, but on the will and power of God. The form of new covenant expressions always is such as shows that man can do nothing of himself toward his own salvation; that "without God he can do nothing."
The Savior did not say, "If you will come unto me, all ye that labor and are heavy laden, I will give you rest. If you will take my yoke upon you and learn of me, you shall find rest to your souls." In commenting on this you say the Savior addresses his people as parents say to their children, "If you will obey me in this matter I will give you a toy , or give you my approval.” Again you say, "He presents motives, as it he would say, you need rest, you are laboring and heavy laden, and need rest. He plainly encourages them to obedience by promising rest in case they obey.” I do not understand it so at all. There would be no power in such entreaties. “Where the word of a king is there is power.” This Scripture has been very precious to me for thirty-five years, but I never understood it in that way. It is not an invitation nor an encouragement. The Savior's words are more and better than that. He never invites. The word "invite" is never used by him, nor concerning him, in the Scriptures. He calls, and his call is always obeyed. He speaks, not to the ear, but to the heart, and his word never returns to him void, but accomplishes his will; Isa., lv, 11. He describes those whom he calls as they are, "laboring and heavy laden," unable to do any part of the work of satisfying the law, which presses them down under its condemning power, while they struggle under it, unable to rise. They can not go from sin to holiness, from the powers of darkness to him. But his call brings them. As Lazarus did not know that Jesus had called him till he stood at the mouth of the grave alive, so no laboring and heavy laden soul can know that Jesus has called him till he feels that sacred rest. The peace of God which he feels passeth understanding. This call of the Son is the revelation of the Father by him. He has just said "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal him;" Matt., xi, 27. Then he reveals him. In his own good time these words, which spirit and life, "reach every soul that has labored in vain to fulfill the law, and has fallen down helpless under its righteous power, and brings that soul away from the law, freed from every demand, washed from all sin, into his own gospel rest, where they are enabled to say, Abba, Father," through the name of Jesus, his only begotten Son. Yes, when Jesus calls, they come. No one ever failed to come whom Jesus called, “My sheep hear my voice, and they follow me."

It is thought by some that if one can not do good he is not to blame for not doing it. This would remove blame from those to whom the Lord says, "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil;" Jer., xiii, 23. We must remember that the cause of blame was before we were born. We were children of wrath by nature, dead in sins. Eph., ii, 1-5. When made alive it was not in Adam, but in Christ, and only in him can we live before God, or do good works. It is by his life, and his will, and by his grace; not of ourselves, that we obey the Lord. When Paul speaks of himself as laboring more abundantly than all the others, he says, apparently correcting any wrong impression his words might give, "Yet not I, but the grace of God 'which was with me;” I Cor., xv, 10.

I exhort to obedience, and admonish those liable to wander, and warn the unruly, when I feel it needed, though feeling to need the exhortations and admonitions so much myse1f, and feeling unworthy to admonish others, but it is never with the thought that the desired effect will depend upon the faithfulness, wisdom and power of my work. It all depends upon the faithfulness, wisdom and power of God. I do, or wish to do, what the Lord directs me to do, because he commands it. It is for him to make the work effectual. I could neither preach nor exhort if I thought the benefit depended upon my ability; I am too weak. "The lot is cast into the lap; the whole disposing thereof is of the Lord." "We have this treasure in earthen vessels, that the excellency of the power may be of God and not of us." "In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not whether shall prosper, this or that; or whether they both shall be alike good;" Eccl., xi, 6. The faith of those ministered unto "shall stand, not in the wisdom of man, but in the power of God;" I Cor., ii.5.

I can say to any living soul, "Your peace of mind, and the manifest favor of God, depend upon your obedience, or at least you can not have them while walking in disobedience.” But how can I say, "They depend upon your own choice and will?" That would be telling them that they are their own keepers, and are able to direct their own steps, which is contrary to the Scriptures and to their own experience. When I have given the urgent exhortation, admonition or reproof, in love and with tender anxiety, I must remind them, and must myself remember, that the Lord only can work in them the needed will, give them his holy Spirit to Lead them, and restore their souls. We can agree that he only can give us the spirit of prayer and lead us in the paths of righteousness. He only can give us true obedience in our hearts. Could you say to the Lord in prayer, "We know our obedience and our comfort are left to ourselves, and are not brought about by the same grace which brought us from death to life?” No, before you were half through with such a prayer you would be choked up with the surging cry, “God be merciful to me, a sinner."

The prayer of our hearts, when wrought upon by the Spirit, is, “Keep me from evil that it may not grieve me.” (Not that I may not suffer punishment.) “Lead me in the paths of righteousness for thy name’s sake.”

The word “if” does not in my view imply anywhere in the new covenant a condition which may or may not be performed, and upon the performance of which, by us, according to our will, depends our experience of the favors and blessings of God. That was the form of the legal covenant; and the conditional expressions made under the covenant are correctly quoted by you and others, but I have wondered why spiritually instructed men should try to apply them to gospel things, which are all made new. The conditional system never availed for salvation. That was not its use and purpose, but to show that salvation was beyond the sinner's power, and to, stop every mouth. In the gospel, salvation stands "from all conditions clear." Those who live after the flesh shall die, and those who through the Spirit do mortify the deeds of the body, shall live. But only through the Spirit can a spiritual work of any kind be done by any man.

Believing that God works all things after the counsel of his own will, we can with confidence do each his portion of work, as the Lord directs to it, and in it, knowing that he "will perfect that which concerneth us,” and will cause his own gifts to his church to result in her good and his own glory.

In I Peter, iii, 10, I do not see that conditional salvation and comfort are any more taught than in any other of this and the other apostles' sweet and tender exhortations. He appeals to that holy delight in spiritual things which is in the soul of everyone who has been born of God, and which is the only true incentive to self-denial and a holy life. Paul appeals to the same spiritual fountain and source of right action when he says, If there be any consolation in Christ, any comfort of love, any fellowship of the Spirit, etc., fulfill ye my joy, etc. (Phil., ii, 1.) But neither of the apostles present these exhortations as conditions uncertain of fulfillment, unsettling the sure covenant of grace. None of them ever flatter the vanity of the flesh by intimating that the Lord depends upon the will of the flesh for the fulfillment of his wishes. No! As Peter said on the day of Pentecost that they who crucified Jesus with wicked hands, had not prevented, but fulfilled "the determinate counsel of God,” so he and all the other inspired men assure us that no one can by any act of his change or affect the counsel of God's will, only to fulfill it.

Faith will enable the child of God to say, in the Lord's time, "But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. For he performeth the thing that is appointed for me: and many such things are with him;” Job, xxiii, 13, 14.

What has our will to do with our love, or with our belief? We can not of ourselves will to do either, neither is it of our will that we keep the commandments. “He that believeth hath everlasting life,” not “If you will believe you shall have everlasting life." "He that loveth hath fulfilled the law." What comfort to the poor and helpless there is in the teachings of Jesus and the apostles upon this subject of the commandments and how they are kept. Suppose they had said, "Do you not want to abide in the love of God? Well, if you will keep his commandments you may. It depends upon yourself. " How the natural man, who neither knows nor cares, for the love of God, would have been inflated with pride and self-confidence, while the spiritual man would sink down to the borders of despair, realizing how unable he is to keep one commandment. But in the Lord's own time this poor soul will be made to know that the sweet love which he feels in his heart, and wh1ch is his only comfort, is a sure evidence that the righteousness of the law has been fulfilled in him, and that this love is itself the keeping of the commandments. He is taught that by the token of this love he is in Christ, and Christ in him. The commandments have been written in his heart. Love to God is there, and love to his brethren, and a strong desire and earnest prayer that the Lord would enable him to ever walk in that love, and to work it out in his life and conversation.

Your brother in the love of the gospel,
SILAS H. DURAND.

Last Updated ( Wednesday, 27 September 2006 )
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