Review and Herald, Vol. 14, No. 12.
A FEW THOUGHTS ON 2 COR. V, 1—4Page 1
Earlier text: A FEW THOUGHTS ON 2 COR. V, 1—4HARMONY BETWEEN PAGANISM, CATHOLICISM, AND PROTESTANTISM.
By R. F. C.
"The religion of Rome imperial, when symbolized by the dragon, was paganism; that of the ten kingdoms, was the Papacy; and that of the eastern empire, is Mohammedanism. From these three, then, emerge the 'unclean spirits.' Diverse as their origin appears, they have no marked individual peculiarities. Being alike in their characteristics, they must symbolize some common agency:—a combination of religious teachers, whose views harmonize in a system of belief common to Paganism, Catholicism, and Mohammedanism." Bliss on the Apocalypse. p. 256. In reading the above extract, let the United States, be substituted for the eastern empire, and Protestantism for Mohammedanism, and it will express the truth. For doubtless the three unclean spirits "symbolize a common agency:—a combination of religious teachers, whose views harmonize in a system of belief common to Paganism, Catholicism, and Protestantism. It is the belief of certain doctrines concerning demons," (Campbell's translation,) which is common to them all. Mr. Bliss proceeds to show that Pagans and Catholics harmonize in their teachings concerning demons, and, strange as it may seem, adopts them as the truth. After speaking of the distinction between the two Greek words, one of which is applied to Satan, the prince of the demons, and the other, to those demons which are his angels, he affirms that in order to learn the signification of the term demon "recourse must be had to the testimony of the Pagan, Jewish, and Christian writers of those times." Why not have recourse to the testimony of the Bible on this point? The scriptures given by inspiration of God are "profitable for doctrine," and are able to thoroughly furnish the man of God. Why not understand those angels of the Devil to be the "angels that kept not their first estate, but left their own habitation;" especially since the Bible positively contradicts the heathen notion of departed human spirits? Mr Bliss proceeds: HESIOD taught that, "the spirits of departed mortals become demons when separated from their earthly bodies; and PLUTARCH, that "The demons of the Greeks were the ghosts and genii of departed men." All Pagan antiquity affirms,' says DR. CAMPBELL, 'that from Titan and Saturn, the poetic progeny of Cœlius and Terra, down to Æsculapius, Proteus, and Minos, all their divinities were the ghosts of dead men; and were so regarded by the most erudite of the Pagans themselves.' " Such testimonies as these he takes as "evidence of the New Testament signification of the word;" adopting the fabled notions of the heathens, concerning their gods as the truth. Catholics receive these "doctrines about dead men," (Wakefield,) and so do Protestants, if Mr. Bliss has fairly represented their views. After settling the doctrine of demons to his own satisfaction, and that of Catholics and Pagans, Mr. Bliss refers his readers to the rise of modern spirit manifestations in the United States, as leading directly to the battle of the great day. The three unclean spirits that were to gather the nations to that battle issue from the dragon, the beast, and the false prophet or two-horned beast, all of which B. locates on the eastern continent. The two-horned beast, the last of the three, he locates in the Turkish empire. This beast was to do great wonders—have power to perform "miracles," by means of which he deceives them that had received the mark of the beast, and them that worshipped his image. But lo! the last great spiritual wonders and deceptions, which "are to prepare the way for the final destruction of the nations who reject the claims of Jehovah," (see p. 256,) and which should issue from the mouth of the false prophet, instead of appearing in the "eastern empire" among the disciples of Mohammed, take their rise remote from the three great powers which were to be their source, in Protestant United States! How much more consistent to believe that the United States have something to do in the fulfillment of prophecy—that the symbol of the two-horned beast, or false prophet, applies here. Here is a numerous class of religious teachers "whose views harmonize in a system of belief common to Paganism and Catholicism." Here the worship of the beast—obedience to the Papacy—is93urged upon the people in preference to the commandments of God. Here God, in fulfillment of his prophetic word, is sending out the warning message against the worship of the beast and his image; and here demons, professing to be the spirits of dead men, who, according to the word of God, “know not anything,” are working miracles and preparing the way for the gathering of the nations, when the sixth vial of that wrath which is threatened in the warning message, shall be poured out. God is his own interpreter and he is making these prophecies plain. The wise shall understand. Reader, would you be wise in the sight of God? Obey the third angel’s message—keep the commandments of God. “The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments.” Psa. cxi, 10. “The secret of the Lord is with them that fear him; and he will show them his covenant.” xxv, 14. Obey God and believe when you see his word fulfilled, and he will give you an understanding of those things that are hid from the wise and prudent, and revealed to babes. R. F. C. Justice’s Sword and Mercy’s Rod
Christ died to save you from the sword of justice, but not from the rod of mercy. THE NEW AND SUPERIOR CODE.
We who believe in the perpetuity of the ten commandments, are accused of endeavoring to place upon the necks of the disciples "a yoke which neither our fathers nor we were able to bear." We are accused of sustaining a law which is a curse to man. We are accused of falling from grace, and bringing people into a bondage not consistent with that "liberty wherewith Christ hath made us free." And if we ask what has become of the ten commandments, and where we now find our rule of moral obligation, we are told that the gospel furnishes us a better and a higher code. Let us then inquire, since there is such a vast distinction between the ten commandments and the gospel code that while one is a law of liberty the other is a yoke of bondage, what this distinction really is. Those who believe that the ten commandments are abolished, being superseded by the gospel, claim nevertheless that all these commandments, excepting the fourth, (notwithstanding the second is nowhere by itself enjoined in the gospel,) are binding upon christians in the present dispensation. There is no new principle of morality brought to light in the gospel; and the only difference between the ten commandments and gospel requirements is that the Sabbath is left out of the latter. The Sabbath then is the only distinctive feature of the ten commandments as compared with the gospel; and hence it is this commandment alone that renders that code obnoxious to all the epithets that are bestowed upon it. Mark well this point. Everything turns upon the Sabbath. It is the Sabbath which is the galling yoke of bondage; the Sabbath! which the good of old were taught to call a delight, the holy of the Lord and honorable, which is a curse to man! the Sabbath which leads us to fall from grace! And the liberty wherewith Christ hath set us free, is freedom from the Sabbath! Even so, according to the preaching of our opponents. But there is one point more we wish to look at. We should not suppose that, such being the nature of the Sabbath, these people would tolerate the semblance of such an institution in their creed or practice. But stop! Physiology has demonstrated that the human constitution needs a Sabbath, or at least one day in every seven, as a day of rest. So then, it seems, the gospel in bestowing its superabundant liberty upon the christian, really robbed him of an institution that was necessary to his physical well-being; and men have had to remedy this defect, this improvement upon David's perfect law! [Ps. xix, 7.] by setting up again the institution, (in all its external features,) which the gospel removed as a grievous yoke of bondage! A glance at existing facts also shows that the Sabbath institution is as necessary to the moral, as to the physical interests of man. The whole matter then resolves itself into the following shape: That which the holy prophets could esteem "a delight, the holy of the Lord, honorable," was what rendered the old law a yoke of bondage and a curse to man. This institution Christ removed as not in accordance with gospel "liberty." But lo! it is found that the physical well-being of the human race, as well as their religious interests, cannot dispense with it; and so men have had to come to the rescue, and remedy the defect by bringing back, through church councils and national laws, that institution which divine wisdom blotted out as a burdensome ritual! A pretty picture of consistency on the part of the divine government, is it not! Let our no-law friends look it in the face. TENT MEETING AT MARSHALL.
By John Nevins Andrews; John Norton Loughborough
ACCORDING to previous appointment in the Review, the Michigan tent was pitched in Marshall, June 16th, and meetings were continued up to July 4th. Interest was manifest in a few, who listened with candor to the word spoken; but with the mass the truths preached seemed only as idle tales. When we look back on the unfavorable circumstances under which this meeting was held, we are glad to learn that any have embraced the truth. Three have already come out understandingly on the truth, and we have hope that others may yet see their duty and obey. During our meeting a Baptist Association was held in the place. The Presbyterians had a gathering of ministers, and a meeting of several days. And the Methodist bell rang nearly every night for some kind of meeting. When the ministers of the place found that their extra meetings would not keep all their members away, they began to circulate false reports, by which they seemed to keep their members at home. Whether they made up these reports themselves, or took them from the mouths of others, we know not. Said one lady, referring to the preachers at the tent, “I like to hear them preach, but then they tell such stories about them.” That, we suppose, she thought was enough to excuse her staying at home. During the last week the minds of those who belonged to no sect, were kept diverted from our meetings by a display of fire engines, and making preparations for an independence Tournament. To still further divert the minds of all, an ice cream festival was got up by the Baptist society to raise $300, which they had spent in fitting up their church for the above mentioned association. We could not refrain from thinking of those servants who would say in their hearts, “my Lord delays his coming,” “smite their fellow servants,” “eat and drink with the drunken,” as we saw in addition to the slanderous reports of the ministers a call for all to come to the ice cream festival. About forty Catholics attended our meetings, and manifested a good degree of interest till their father confessor obliged them to leave. He put them under several days’ penance, but as soon as the penance was over about half of them were back again listening as well as they could on the outside. Much good might be accomplished among this poor ignorant class, if the fear of the priest could be for a time removed. As two women sat one evening listening to a discourse on the destruction of the wicked, hearing that the Devil was to be destroyed, one said to the other, “The Devil is going to be burned up. O, that is good!” A circumstance happened during this meeting that was such a good illustration of what is generally believed and practiced at the present day that we give it to the readers of the Review. A young man one day came in to spend a few leisure moments with us in the tent. He commenced questioning us in regard to our faith. We asked him if he had attended our lectures. He replied, No; I have not time. Said he, Do you suppose the question will be asked me in the judgment whether I went and listened three weeks to what was preached under a tent in Marshall? He was informed that we supposed in the judgment every one would have to give account of himself to God, and he would probably be questioned as to whether he had read the Bible and obeyed it. “Well,” said he, “I don’t know as it is necessary to read the Bible to understand it. There is so much of the Bible in other books that you can get a very good idea of it from other books. And in fact, we can get up a very good Christian character by seeing how other folks do!” Getting up a Christian character by watching other folks instead of following the Bible is what many professors in these days are doing, although they don’t like to own it. J. N. ANDREWS.
J. N. LOUGHBOROUGH.
Battle Creek, Aug. 7th, 1859. THE SABBATH DID NOT ORIGINATE WITH THE JEWS.
By Daniel T. Bourdeau
THE first passage in the Bible which contains instruction concerning the Sabbath or Rest-day, is found in the second chapter of Genesis, and reads as follows: “And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.” Gen. ii, 2, 3. From this passage we learn the following important truths: First, God rested from his work of creation on the seventh day. Second, when God rested from his work, he blessed and sanctified the seventh day. Hence we see that the seventh day became the blessed and sanctified Rest-day or Sabbath of Jehovah, as soon as he had created the heavens and the earth. The Sabbath did not therefore originate with the Jews, and should not be termed a Jewish Sabbath. But here an objection is urged against the view we advocate. Says one, I believe that God rested on the seventh day, and that he blessed and sanctified the day on which he rested; and that is all I can believe. Gen. ii, 2, 3, refers merely to the first seventh day; and the Sabbath may be Jewish after all. This reasoning seems quite plausible at first; but let us analyze it. The conclusion, the Sabbath may be Jewish after all, is drawn from the statement that Gen. ii, 2, 3, refers merely to the first seventh day. Is this statement correct? If so, the conclusion is also correct, and our reasoning is worth nothing. We take the position that the premise is false, and that therefore the conclusion must also be false. The record says, “And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made.” This shows us that God blessed the seventh day after he had rested. To bless, means “to give success to, to praise, to honor,” etc. Webster. A man by blessing his children, honors and exalts them; and that man would be thought insane, or at least uninformed who would insist that he who blesses his children should be severed from them, and no more enjoy their society. Now God blessed the seventh day: he exalted it, so to speak, above the other days of week; and what must we think of him who affirms that God blessed the seventh day at creation, and left it there alone, with the intention that it should be no more regarded than the other days of the week, till it would have a resurrection among the Jews, and thus become Jewish? This is the view that those must take who say that the Sabbath was not instituted at creation. But God also sanctified the seventh day. The definition of the word sanctified is, “to set apart to a holy, sacred, or religious use.” That this definition is correct is evident from the Scriptures of truth. For instance, we learn in Ex. xix, that when the Lord was about to promulgate his holy law, he commanded Moses to sanctify the people, and mount Sinai. Verses 10, 23. That is, the Lord commanded Moses to set the people and the mountain apart to a holy, sacred, or religious use, or for holy purposes. We might trace the word sanctify through the Bible, and show that it always has the same meaning (the meaning that Webster gives it) but this is sufficient. We now ask, Can we confine the act of blessing and sanctifying the seventh day, to the seventh day of the first week of time? We cannot; for God did not bless and sanctify a day in which he intended to rest from his work of creation; he blessed and sanctified the seventh day, because that in it he had rested. And it is evident that past time cannot be set apart for holy purposes. We therefore conclude that when God had created the heavens and the earth, and rested on the seventh day, he blessed and sanctified, or set apart to a holy, sacred, or religious use the seventh day in the future; which was also the day on which he rested. Now if we can rely on Webster’s definition of the words bless and sanctify; if it is true that a thing which is blessed and sanctified belongs particularly to the Lord, and should be spent to his glory; and that it has always been right to render unto God the things which are God’s, we must admit that the obligation rested upon our first parents to turn their feet from the Sabbath, from doing their pleasure on God’s holy day; and to call the Sabbath a delight, the holy of the Lord, honorable. Isa. lviii, 13. But another effort is made to show that the Sabbath was not instituted at creation. It is said that the six days of creation were not literal days, but (d’immenses epoques de temps, des milliards d’années) immense periods of time—millions of years. We must acknowledge that we never could see any force in this statement so often repeated; and we have been surprised in hearing learned men make this statement to substantiate the view we oppose. A moment’s reflection will suffice us to show the utter absurdity of this assertion. We learn in the account of creation that the Lord was six days in creating the heavens and the earth, and that each of the days of creation was composed of “the evening,” and “the morning.” Moreover in the same account we are taught that when God had finished his work, he rested on the seventh day. The same term which is employed to denote the length of94the different periods in which God wrought in the work of creation, is also employed to denote the length of the period in which he rested. Hence if words are expressive of ideas, the seventh day was just as long as the days of creation. If the six days of creation were immense periods of time, the seventh day was also an immense period of time. With this conclusion before us, let us notice a few facts in the history of Adam. First, Adam was created on the sixth day. Gen. i, It is not said how near the close of the day he was created. The day following was the Rest-day of Jehovah; and Adam lived hundreds of years after God had rested on the seventh day, and begat sons and daughters. Now if the six days of creation were not literal days, but immense periods of time, we must necessarily conclude that Adam lived a part of an immense period of time, (for he lived during a part of the sixth day,) one immense period of time, (the seventh day,) and hundreds of years besides. How many years would this make? One million of years at any rate. But the infallible word of God says in plain English, "And all the days that Adam lived were nine hundred and thirty years: and he died." Gen. v, 5. Therefore the six days of creation were not immense periods of time, but literal days. Other arguments might be advanced to show the absurdity of this position; but we must be brief, and come at once to the ground on which those rest who state that the creation week was not a literal week. We therefore inquire, On what do our opponents base their assertions in regard to the six days of creation? On geology, says one. But is geology infallible? By no means. We know that by the aid of geology men have made remarkable discoveries; but this science is only in its infancy. This fact is confirmed by geologists themselves, who arrive at different conclusions, even on the point that we are now noticing. There are some who believe that the six days of creation were six immense periods of time; others on the contrary believe that these days were literal days, during which God, who in the beginning created the heavens and the earth, (Gen. i, 1,) arranged, created, or organized things which existed already. With the latter we find the famous Mr. Burnier, who adhered to Sunday-keeping. How then can we base an argument on geology? We have nothing to say against geology as a science; but we do enter our solemn protest against that science falsely so-called, which makes the word of God of none effect. These objections remind us of an anecdote which a presiding elder related a few years since while speaking on the subject of charity. He said that on a certain occasion he spoke to his congregation on a practical subject; and that while he was delivering his discourse, one of his auditors would occasionally whisper, "This belongs to that one; that hits well." Said the elder, He gave all the discourse to his neighbors. This was not the right kind of charity. These remarks were very true; and there are many at the present time who have the kind of charity spoken of by the elder. They would gladly give the Sabbath and other institutions which are binding upon all men, to the Jews, or to some other people. And when these individuals are reined up to plain Bible truths which they are not inclined to receive, they begin to plead for charity, forgetting that true charity rejoiceth not in iniquity, but rejoiceth in the truth, and that God's frown rests upon those who talk so much about charity and love, while they refuse to do the will of our Father which is in heaven. O that God would open the eyes of the honest, that they might see that the Sabbath was made for man. DANIEL T. BOURDEAU. MEETINGS IN ALLEGAN CO., MICH.
By Joseph Bates
BRO. SMITH: It has been my privilege during the last month to visit the churches in Allegan Co. The church in Monterey are pressing forward for victory and eternal life, desiring to discharge all the duties devolving on them, both spiritual and temporal.—The Lord blessed us in our meetings, and especially in celebrating the ordinances of his house. At Allegan village our meetings were blessed of the Lord. Bro. Rhodes was with us on the Sabbath, and took a part in the meetings. The testimony of the church was encouraging. They evinced a strong desire to maintain their position in the third angel's message, and heed the warning of the faithful and true Witness. On First-day evening the brethren and sisters in Allegan and Trowbridge came together to attend to the ordinances. Some little time was spent in removing difficulties and confessing faults, which had been a hindrance in the way of some; after which the blessing of God was strikingly manifest in almost every one that participated in the ordinances of the house of God. It was indeed a joyful season, and privilege to partake so largely of the spirit of the new commandment, while moving forward in obedience to our Lord's commands, and doing as he had done. We found the church in Watson laboring under some trials, but struggling for gospel freedom. We trust they soon will be free, and move onward with the main body. We gave a few public lectures in Watson, and confidently hope that some who have been discouraged in the way are seeking to return. Two leading men in the place that came to the meeting were heard to say there was no fault to be found with the Bible truths which were presented. Sabbath and First-day, July 30th and 31st, we spent with the church in Otsego. Bro. and sister Byington met and united with us on the Sabbath of the Lord. The testimonies from the brethren evinced their love for the truth, and their strong attachment to the position we occupy. First-day monthly church meeting for business. After some confession of faults, where jealousies had existed, the meeting moved on harmoniously, at the close of which the brethren decided on the dimensions for a house of worship, and declared their intention to erect the same forthwith. We then proceeded to the river side where two were buried in baptism, after which we were made joyful and happy in attending to the other ordinances of the Lord's house.
JOSEPH BATES.
Battle Creek, Aug. 8th, 1859. CONSECRATION. No. 2.—TALENT.
By M. E. S.
Perhaps your mind has been so highly endowed that you are prepared to attract admiration from the world. Are you willing to devote that cultivated mind to God? I do not mean a sacrifice that bears no cross, by the term willing, but will you do it, will you decide to sacrifice, cross or no cross ? Have you sung to please a carnal motive ? Remember Paul says such a motive is at enmity with God. The songs of Zion, flowing from a heart of love, are sweeter and far more elevating. Have you a pen that can trace "thoughts that breathe and words that burn?" Oh yield it up to him who is able to guide it in instructing and comforting poor human hearts, and pointing them the way to heaven. Have you powers of conversation that can please and convince? Give your all to the Lord and he will use them in leading precious souls to glory and immortality. It may be your words hitherto have not been holy. Hear Peter: "As he which hath called you is holy, so be ye holy in all manner of conversation." It may have been your delight to make expressions that call forth mirth. Listen to Jesus: "But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." Will you give up your wit, your, "foolish talking and jesting, which are not convenient?" Give the propensity to God, he will take care of it. Perhaps some dear saint has been in the habit of using bywords. Did you ever think that such expressions are useless and idle words. God help you that "no corrupt communications proceed out of your mouth, but that which is good to the use of edifying that it may minister grace unto the hearers." There is another way in which we may have offended in word, i. e. in breaking the ninth commandment. It is not necessary that we be brought into a court room before we can break this commandment; there are many ways in which we can "bear false witness against our neighbor." The psalmist asks, Ps. xv, "Lord who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor." The converse would be, those that do backbite, &c., shall not dwell in God's tabernacle. Let us then be careful how we spread, much less originate, an evil report of our neighbor, and thus take up a reproach against him. Let us make it an established rule to never speak even of the known faults of another, unless it be to effect some good thereby. People are apt to think it no harm to discuss the failings of another, provided they speak within the limits of his friends, or the church of which he is a member; but dear brethren and sisters let us leave such discussions entirely, and never trouble ourselves about a brother's or sister's or any other person's faults except as duty calls us to go to them in the spirit of love and weakness and endeavor to reclaim them. Wherever we are, do let us try to be peace-makers. I assure you a fault-finding spirit will produce discord, dissension and hardness wherever it operates. "One sinner destroyeth much good," and one such soul in a church acts, I do not say always, like a wolf in sheep's clothing, dividing the flock. Then let us beware of cherishing a thing so foul in our own hearts. Some have a peculiar way of silencing conscience. After having canvassed the faults of an individual, they begin to repeat some of his good qualities, as though to offset what they have said of his evil ones. A far better way would be to make such an atonement uncalled for, by remembering, when tempted, the words of Paul, "Who art thou that judgest another man's (not thy) servant? To his own master he standeth or falleth." Be careful in no way to take up a reproach against thy neighbor by word, or frown, or jeer, or careless turning away at the mention of his name, or in any other way. Shall we who profess to be doing so great a work in repairing the breach in God's holy law, come down to take part in picking to pieces the character of a fellow creature? Oh shame! "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." But to return more directly to our subject. We hear some speaking of their small talent. The Bible does not mention a small talent. Every accountable being is represented as having at least one. Are you inclined to think it too little a sacrifice for God to receive? Oh beware lest you bury it, and when he comes to require it with usury, he find it not only buried from his service, but corrupted, and so take it from you, and leave you with those who lose all in the second death. Dear friend, remember that it is not for our merit that God accepts us, but because Jesus imputes his own righteousness to us, and takes upon himself our iniquities. And again there can be but little difference in all our talents, to the eye of him who created and sustains the universe. We need not have a thought of our unworthiness; Jesus will take care of that. God only requires us to sacrifice all we have, and he knows perfectly what it is; and if we give him all, it is just as acceptable to him as it would be were it ten thousand times more. Will you then dedicate your mind to him? 'Then they that feared the Lord spake often one to another.' Bro. SMITH: Through the great goodness and mercy of the Lord I am permitted again to address a few lines to you, expressive of my obligations to you and others of the dear brethren, who have, as instruments so liberally and clearly set before me from time to time the words of life. What abundant reason have I for the most devout gratitude to Zion's King that he has so graciously cared for me. O may I be found to have made a faithful and diligent use of these blessings, when the Master shall come to gather home his humble, waiting ones. I feel a degree of sympathy (O, that it were all-absorbing!) for the truths so nobly and fearlessly advocated in the Review. I think there has been of late an increasing interest in my mind on the subject of a personal, individual experience in these things, in order to stand amid the perils of the present and the future. It seems to me95that the Lord is teaching his people to live by faith, and not to rest on particular frames of mind or gusts of feeling. O, may we all be humble, apt scholars! I was much interested with the account of the late conference. How good it is for brethren to dwell together in unity! May the Lord bless you abundantly. Amen. Yours striving to overcome,
J. AYERS. The Vail Removed.--Call for Help.
By Chas. W. Olds
Bro. Smith: It is but a short time since the vail was removed from my heart, and I was led to see the present truth; and when I think what the Lord has done for me, I can but praise his holy name. Yet I have not taken as strong a position as I should. The cross has seemed great. Friends and neighbors are all against me. There are only two persons in this part of the country trying to keep the commandments. O that I might have more decision to come out from the world and be on the side of truth; for I have been long enough in error; and I have heard the still small voice saying to me, Come out from her, that you be not partaker of her sins and plagues. By the help of God I am determined to come out on the side of the Lord. We want more light. We want some present help. The storm is fast gathering when we shall wish we had been more wise. I believe the second advent is near; and it makes my heart ache to hear preachers of the word of God still cry, Peace and safety, and preach the conversion of the world before Christ shall come to deliver his people, when they should be out on the walls of Zion, warning the people to flee from the wrath to come. Soon they will hear the doleful sentence, Depart from me! for when I was sick and in prison, &c., you did not minister unto me, or unto the least of mine. I have never heard a sermon on the present truth; but I live in hope that God will send some one of the messengers of truth this way. I think some good might be done here. Chas. W. Olds. Little Prairie, Walworth Co., Wis. Bro. Smith: The books that I have received from the Office are at work among my neighbors, and I feel to praise God for the good they, through Christ, are doing for them. There are now six Sabbath-keepers in this neighborhood, and others are inclining to the truth. My prayer is that the present truth may spread more and more. Brethren, will you pray for us here in this wilderness of sin? I cannot tell you how it rejoiced my heart when I heard my neighbor say, I keep the commandments of God, and am trying to keep the faith of Jesus. Brethren, I am trying to walk in the narrow way to life. My mind, my thoughts, my affections, are fixed on heaven, a future home where the saints will dwell forever with Christ. I am glad to hear through the Review from the scattered ones, in some places one, some places two, and some more. Let us hold fast the commandments of God, that we at last may have a right to the tree of life. Rev. xxii, 14. I think if a messenger could come this way there might be much good done. James Jones.
Duran, Pippin Co., Wis. A New Sabbathkeeper’s Testimony
Sister C. M. Butts writes from Lola, Adams Co., Wis.: "I have come out through opposition, and am keeping the commandments of God and the faith of Jesus. It is two months since I commenced keeping the Sabbath of the Lord. By investigating the Sabbath question with an honest desire, and with prayer to God to know the truth, I found that the fourth commandment is just as binding now as when written with the finger of God. Then arose the cross of keeping it. To come out alone, with not one of my relatives to go with me and keep the Sabbath, was a cross indeed. But the Lord gave me strength to go forward and do my duty in his fear. I praise his holy name for it. Yes, glory to God, for his goodness to me! I can say with the psalmist, Great peace have they that love thy law, and nothing shall offend them. O that I could persuade all, this saving truth to know. O that I could see my parents, friends and neighbors fearing God and keeping his commandments. Has God called me to go alone? If he has, his grace will be sufficient for me; for the promise is, that as thy day is, so shall thy strength be. Though troubles and trials await us, we have a hope which is like an anchor to the soul, sure and steadfast. It is the hope of Jesus' soon coming. Yes, joy to the mourner and peace to the afflicted! Jesus is soon coming to make up his jewels. "There are four of us that are keeping the commandments. We meet together every Sabbath and first-day eve, in the capacity of a prayer-meeting; and many times the Lord meets with us and blesses us." J. G. SANDERS
By J. G. Sanders
DEAR BRETHREN: It has been about a year since I embraced the present truth. My mind was exercised very much some two years ago when Brn. Cottrell and Wheeler were here with the tent; but it ended with a persecuting spirit; and I was glad when they were gone, thinking they were sowing the seed of discord, tearing the churches to pieces, and finally, doing all the mischief they well could. But about a year ago Bro. Lanphear solicited me to attend a prayer-meeting at his house that afternoon. Thinking I could stand one meeting of those who believed in the second advent faith, I accepted the invitation. But what was my astonishment! How their prayers thrilled my soul as they were poured forth in my behalf, and for those who opposed the present truth. No tongue can portray the agony my poor heart endured in that meeting. I did verily believe they soon expected the return of the Master; and O, what could be my condition! Would not he overtake me as a thief, and I be numbered with the foolish virgins having no oil in my lamp? In this agony of my heart I bowed with the rest, and did humbly invoke the mercy of God upon me to enable me to tear all prejudice from my heart, and let the light shine in. I believe that prayer was answered, and light has been increasing ever since that time. I believe we are living in the last days, when our faith is to be tried; and may we put all our trust in God, and be counted worthy to stand in the day of the Son of man. A Couple Embrace the Sabbath
By H. C. Bullis
Bro. Smith: For the first time I attempt to address you, and through your paper the dear brethren and sisters who love the present truth. One year ago the 13th of March last, I decided to keep the Sabbath. My greatest fears of opposition were from my dear wife; but I went to the Lord with the matter, and to my astonishment she was not more than twenty-four hours behind me in obeying the truth; and thus we began to live out its principles together. It has done much for us, and we feel grateful to the Lord, and under him, to the good brethren and sisters, for his mercy in not cutting us asunder in the midst of our rebellion; for we were at war with God's commandments; yet we claimed to enjoy some religion. O, how thick and dark the veil that tradition had woven over our vision! but thanks be to God who tore it away, and let us see the requirements of his law. And further, we thank him for the sweet consolation of his grace and love that we have felt since we have been trying to obey him. We have no discouragements to speak of to the brethren. We believe that God is fully able, and more than willing to save us. We ask an interest in the prayers of the church, whom we hope to meet on mount Zion. Yours in the truth.
H. C. Bullis.