THAT period of time called the day of the Lord will surely break upon our world in its appointed time. Those who live to witness it will know that the Scriptures, in giving such prominence to it, have not overdrawn, or too highly colored the picture, in the description of that tremendous day; but that a faithful delineation has been given, to warn men of its terrors, and cause them to stop and think, to consider and turn; that they might escape from being cut off with the transgressors. Although various figures are used to represent it, yet, in other instances, it is described in language the most plain and literal; so that whoever reads with care cannot well be ignorant of the dreadful realities which are so faithfully revealed.
It is to be a terrible day, a day of wrath, even wrath without mixture, wrath such as earth has never known.
Now mercy pleads. The Son of God has been offered a sacrifice for sins, as a lamb without spot or blemish, and our risen and ascended Lord pleads the merits of his own blood before the throne of mercy, in behalf of those who come to God through him. But in that day, mercy will no longer plead for the guilty, but he who now so affectionately pleads will put on the "garments of vengeance," and the "wrath of the Lamb" will be keenly felt by those who have spurned his offered mercy and trampled on his blood.
Some flatter themselves, because "God is love," and "Christ died for all," that all will be saved—that the wrath of God and the Lamb against the incorrigible cannot be a reality. Such should read the word of God more carefully. Wrath means wrath, as certainly as love means love. And though Christ died for all, thus opening a way of approach to God, yet he pleads only for the pardon of those who "come unto God by him," and is the "author of eternal salvation unto all them that obey him," and no more. The intercessions of Christ are just as necessary to salvation as the shedding of his blood; and when it is proved that he intercedes for all alike—that he prays for the eternal salvation of all, whether they come to God through him or not—I shall be a Universalist, and not before. He prays the Father to spare the sinner and give him time to repent, according to the parable of the unfruitful fig-tree; but never for his pardon, unless he shall repent. Repentance is absolutely necessary: "Except ye repent, ye shall all likewise perish." To ask then for the pardon of the sinner without repentance, would be to deny himself. This we are told he cannot do. Therefore the time will come when the unfruitful tree will be cut down and cast into the fire.
But, returning from this digression, I cite a few scriptures which speak of the terribleness of the day of the Lord.
"Behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it." Isa. xiii, 9.
"Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come." "For the day of the Lord is great and very terrible; and who can abide it?" Joel i, 15; ii, 11.
"The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord; the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness. A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath; but the whole land shall be devoured by the fire of his jealousy; for he shall make even a speedy riddance of all them that dwell in the land." Zeph. i, 14–18.
MESSERS. EDITORS: In your issue for March, there is a contribution with the title "The Battle of that Great Day of God Almighty," the writer of which says, that the object of it is to elicit the opinions of others with a view to mutual improvement and benefit. In the same spirit I transmit to you a thought which occurred to me while reading the article. It may be that it will throw a little light on the subject.
In speaking of Rev. xvi, 12-17, the writer says that verse 16 seems to be parenthetic, and asks "to what antecedent does the autous [them] in this verse refer?"
It seems to me that verse 16 is a continuation of verse 14, and that the antecedent of autous is "the kings" mentioned in verse 14. For this latter verse says, "which go forth unto the kings of the earth, and of the whole world, to gather them," &c., and in verse 16 it says, "And he gathered them." Now, in the Greek, "A neuter plural regularly takes a verb in the singular." (See Sophocles' Gr. Gram., §151, 1.) Might not, therefore, the subject of the verb165sunēgagen [gathered,] (verse 16,) be ta pneumata [the spirits,] of verse 14,
and thus the "gathering" mentioned in the two verses, be one and the same?
And if this is to be a gathering of "the kings of the earth, and of the whole world," will it not be for the purpose mentioned in the text, viz., "to gather them to the battle of that great day of God Almighty?"
I may be entirely mistaken in my opinions, but if I am, as I am only a beginner in the study of this important subject, you will pardon me for trespassing upon you. M. T. G.—in Prophetic Times.
A Proposition.
By James White
At the present time means are wanted to carry on properly the business of the Publishing department. The friends are doing something in the way of donations to buy paper, and $3 a year for Review.
But we propose as a proper course to meet present wants, that those who have means which they would safely deposit, lend it to the Association without interest, in sums from $25 to $100, no one to deposit more than $100.
There are many who can put into the treasury of the Publishing Association $100 each, who would never need to take it out, and probably never would take it out; but these can receive the Association's note on sending the money to the Office, and collect it at pleasure.
Those who have money at the Office to the amount of $100 will understand that we can take no more from them. But those who have money that they have no other use for at present, will confer a favor on the Publishing department to deposit $100 or less, each, in its treasury.
Send in drafts on New York or Boston, payable to James White, and receive in exchange if you wish, the note of the Seventh-day Adventist Publishing Association.
J. W.
The Sanctuary.
By John Nevins Andrews
THE Seventh-Day Adventists have a definite position on the subject of the Sanctuary. In this thing there is a striking contrast between them and all other Advent bodies, who, on this question, are in a state of complete confusion. Now this fact is not a little remarkable. For if we go back to the time when the great disappointment threw the whole Advent body into perplexity, we shall find that that disappointment arose from the view then prevalent among them concerning the Sanctuary. The S. D. Adventists, having carefully reviewed the whole ground, have a definite position to offer which they consider a complete explanation of the subject.
Moreover, the view that they have to present of the Sanctuary subject is the great central doctrine in their system; for it inseparably connects all the points in their faith, and presents the subject as one grand whole.
Our Advent friends who differ from us have nothing to offer in exchange on which they themselves are agreed. And unless we greatly misjudge, they have never yet attempted fairly to answer our views of the Sanctuary. Will they give this matter more serious thought in time to come?
J. N. A.
Quarterly Meeting in Johnstown, Wis.
By I. Sanborn
BRO. WHITE: We have just closed another good Quarterly Meeting at Johnstown Center, Wis. Brethren were present from Little Prairie and Oakland. Bro. L. G. Bostwick assisted in preaching the word. Three were baptized. Two were received into the church, one a contraband from Tennessee about one year ago. He had been a coach driver for his master; but has now got his liberty and we believe has been made free indeed. John viii, 36. As he came up out of the water he cried, "I am new born! What a Saviour I have found!" and thus continued to praise the Lord. It was cheering to hear him. Thank God the poor bondman will have a chance for life. Amen.
I. SANBORN.
Which is the Licentious Doctrine?
By B. F. Snook
The advocates of endless misery pretend to very seriously object to the Bible doctrine of the destruction of the wicked because as they say it is licentious in its tendency? It is no uncommon thing to hear the most pious of them say, “Well, if I believed that, I would drink, play cards, steal, and do just as I please.” Such persons do not realize what they say when their blind prejudice leads them to make such remarks. If this objection is true, we will find upon examination, that all the villains, liars, thieves, burglars, counterfeiters, murderers, &c., are destructionists in faith; and that all holy, upright, and good men are the believers in endless misery. Are these the facts in the case? Far from it. A majority of all the leading criminals of the day are of the endless-misery school. Inspect the penitentiaries; and you will find that a nine-tenth's majority, are firm believers in the endless-misery school, and not a few of them have been preachers. The author of the History of Windsor Prison, Vt., says, “I have known as many as five hundred while they were in confinement, and I have always made it a practice to learn the religious opinions of all with whom I have conversed, and what I am going to write may be depended on as the actual result of my personal inquiries. Those whom I have known have been educated in the doctrines of the endless-punishment school, and but few have departed from these doctrines. I have known only two Atheists, not one Deist, and but one Universalist. The doctrine of endless punishment is, strongly and broadly speaking, the orthodoxy of State prisoners. I am confident of the truth of this statement; and I make it not by way of slur or insinuation, against any sect of Christians, but as a fact which all denominations may use as they may have occasion. Very many of the convicts have been members of churches, and a few of them have been preachers.”
The above is a faithful record of facts which shows that the licentiousness is on the side of endless misery. If this awfully horrid doctrine be so sanctifying in its effects upon the human heart, why should not its believers be more holy and less conformed to the world? If its tendency is to restrain men from sin, why should the Catholics who believe it so firmly, have butchered, burned, and persecuted to death, nearly one hundred millions of God's dear saints? Why did it not restrain John Calvin, another faithful believer of it, and the father of the Presbyterian church, from the awful, the black, deed which he committed in burning to death, poor Michael Servetus, an honest child of God, who was fleeing from papal persecution when he was caught by Calvin. Why did not this holy and sanctifying doctrine, restrain the Puritan fathers, the boasted sons of religious liberty, (who fled to America from persecution in England) from persecuting their Protestant brethren? From hanging Quakers, and whipping Baptists, merely for a difference of opinion? Facts show very clearly that wickedness, intolerance, sectarian bigotry, and persecution, have ever been on the side of endless misery.
Our conclusion is, therefore, that a belief of this unmerciful doctrine is not at all necessary to salvation, nor necessary to good morality. It is shown that it is degrading in its tendency and calculated in its effects upon the heart to blight and wither those kindlier feelings of humanity which God commands us to cultivate.
The man who serves God merely because he is afraid of endless misery yields a servile obedience which is not acceptable to him. He demands the heart, the affections: “My son give me thine heart.” “Thou shalt love the Lord thy God with all thy heart,” &c. “The goodness of God [not endless misery] leadeth thee to repentance.” Endless misery has no place in the Christian system, nothing to do toward leading men to repentance. It belonged originally to the Pagans, and passed from them to the Popes and thence to the Protestants. It owes its origin not to God, but to the same source from which sprung the immortality of the soul, purgatory, Sunday, for the Sabbath, infant baptism, sprinkling, and pouring, good Friday, holy Thursday, and many other extravagant errors that have been imposed upon an illiterate people.
If the believer of this theory would but look at home and see the corruption of those of his own faith, he would not so hastily cry out, “Licentiousness,” to the believers of the Bible. And I am very sure that when the piety of the believers in destruction is compared with that of their opposers, the comparison will not be unfavorable to the former. B. F. SNOOK.
“The Mark of the Beast.”
By J. M. Aldrich
In the World’s Crisis appears an article, under the above heading, and over the signature of I. C. Wellcome, in which the writer proposes to unmask the “seventh-day theory” with reference to the mark of the beast, and let his readers “see how it looks.” As the process is labeled, “Wellcome,” in the Crisis, I will give it free to the Review. It is as follows:
“There is a fearful judgment awaiting all who have the mark of the beast. This is most clearly stated, and no other argument need be used to any conscientious Christian to dissuade him from a practice, than to make him believe that the mark of the beast is set upon him by such practice. But to show by evidence what the mark of the beast is, is quite different from asserting what it is.
The teachers of the seventh-day theory, assert in books, papers, tracts, charts, visions and pulpits, that the keeping of the first day of the week incurs the mark of the beast, and its terrible results. Let us take the mask off from this assertion, and see how it looks.
“1st. The beast whose mark is to be dreaded and shunned is admitted by all parties to have been brought into existence as late as three hundred years after Christ, and he could not have a mark before he existed.
“2nd. It is certain that all Christians kept the first day of the week for three hundred years before there was any such mark to receive. On this point we give proof.”
The writer then quotes Ignatius, Irenæus, Dionysius, Clement, Tertullian, Barnabas, and Mosheim; and says that the “quotations are made to show that Christians observed the first day of the week, from the establishment of Christianity, and long before there was a “Pope” or a “beast” to “put his mark upon Christians.” In the following select and very pacifying language, he then closes his article: “Let us not be deluded by those who would frighten us by false applications.”
Surely, with the mask removed, might we not expect to see, not only the seventh-day theory exposed in all its nakedness, but also the truth in its beauty and plainness? Such would seem to be a reasonable expectation. But what a failure! His effort to unmask the seventh-day theory, instead of bringing a particle of truth to the light, only shows what a dark mask of error is fastened upon his own head.—I was about to say upon his own theory, but alas! he has no theory. He ventures not even an opinion as to what the mark of the beast is. Although he admits there is a fearful judgment for those who have this mark, yet no sound of alarm—no note of warning does he give, as a faithful watchman is in duty bound to do; but rather with an admission still fresh upon his lips, that, “there is a fearful judgment awaiting all who have the mark of the beast;” and believing as he does, that the day of God’s wrath is just at hand, when this fearful judgment is to be executed; he ventures to calm all fear in the matter, by sounding the wonted “peace and safety” cry, “Let us not be deluded by those who would frighten us by false applications.”
Oh that the dark mask might fall from such minds, that the clear light of truth might shine thereon.
But it is said by this writer that the teachers of the seventh-day theory assert in books, papers, &c., that the keeping of the first-day of the week incurs the mark of the beast. Is it possible that our interpretation of the mark of the beast rests merely in assertion? I had supposed that the proof was made; that the Bible as well as our books, papers, tracts, &c., contained “evidence” unmistakable on this point.166
Surely, it cannot be that we are left without “evidence” in regard to so important a matter as the mark of the beast, since God has so solemnly warned against its reception, and pronounced such a fearful judgment upon all those who have it. Indeed, the wisdom and justice of God requires a plain rule to be given, whereby his people may know what the mark of the beast is, and thus be fully guarded against its reception. Such a rule we must surely have. We are not left to doubt in the matter.
But let us notice his points. It is readily conceded that the beast could not have a mark before he existed; also that he was not brought into existence till “as late as three hundred years after Christ.” Keeping Sunday then, before there was a beast, could not be termed the mark of the beast. But what of all that? Is the “seventh-day theory” affected thereby? Not in the least. The third angel’s message of Rev. xiv, 9-12 in which is brought to view the mark of the beast, the solemn warning against its reception, and the fearful threatening of God’s wrath upon all who have it, has nothing to do with the remote period to which Eld. W. refers. Had he located this message where it belongs, it seems to me he would have seen the fallacy of his reasoning. It is easy to see that this message has its application just before the second coming of Christ. This is evident from several facts, but particularly from what immediately follows its proclamation. “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and on his hand a sharp sickle. And another angel came out of the temple crying with a loud voice to him that sat on the cloud. Thrust in thy sickle and reap; for the time has come for thee to reap, for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.” Verses 14-16. It is this third angel’s message then, that ripens the harvest of the earth; for it is the last one given prior to the time of reaping; and surely, the fearful and solemn nature of the message, is truly worthy such a solemn work. This message then, is not designed to correct the sins of eighteen hundred years ago, but to prepare a people for the Lord at his coming. It reveals, “If any man worship the beast and his image and receive his mark,” in the present tense, referring to the time when the message is given, and not to the time of Christ, or any other remote period when it is alleged that Christians kept the first day of the week. Indeed, Eld. W. expresses the truth on this point, in the first sentence he utters: “There is a fearful judgment awaiting all who have the mark of the beast;” not who had it eighteen hundred years ago.
As to whether Christians kept the first day of the week for three hundred years before there was a “beast” or “Pope,” is a question having no bearing upon the point at issue; but the observance of the first day under the sounding of the third angel’s proclamation, has doubtless quite a different and more essential bearing. But the readers of the Review who have read Eld. J. N. Andrews’ History of the Sabbath are not deceived in regard to the quotations of Eld. W. in favor of Sunday-keeping by the early Christians. All who are inclined to the belief that the early Christians were accustomed to observe the first day as the Sabbath, are invited to a candid perusal of this work.
Let the “mask” be torn away; the truth will always appear the brighter.
J. M. ALDRICH.
ADDITIONAL.
By G. W. A.
The above selected article, in proof sheet, happened to pass under my eye while preparing to make up the Review. As it is much in harmony with my own view, and also strikes directly against a late theory adopted somewhat by Adventists, and as I have a thought or two further on the same point, they are presented in this connection.
The idea is not entirely original with the author of the above criticism that the gathering referred to in Rev. xvi, 16, is the work of the spirits, and not of Christ. As it stands in king James’ version this verse reads thus: “And he gathered them together into a place called in the Hebrew tongue Armageddon.” But several other translations of the New Testament give it a rendering in harmony with the above criticism in the Times. As they are all creditable versions they are here given as valuable additional testimony. The emphasis in each case is ours.
Mr. Wakefield in his translation of the New Testament renders this verse thus: “And THE SPIRITS gathered the kings together at a place called in Hebrew, Armageddon.”
The Syriac Testament reads: “And THEY collected them together in a place called in Hebrew, Armageddon.”
Sawyer’s Translation renders it: “And THEY assembled them in the place called in Hebrew, Armageddon.”
Mr. Wesley’s version of the New Testament reads: “And THEY gathered them together to the place which is called in the Hebrew, Armageddon.”
Whiting’s Translation gives it: “And THEY gathered them into a place called in Hebrew, Armageddon.”
Prof. Stuart of Andover college, a distinguished critic, though not a translator of the Scriptures, renders it: “And THEY gathered them together,” &c. De Wette, a German translator of the Bible, gives it the same turn as Stuart and the others.
Mr. Albert Barnes, whose Notes on the New Testament are so extensively used, refers to the same grammatical law as suggested by the writer in the Times, and says, “The authority of De Wette and Prof. Stuart is sufficient to show that the construction which they adopt is authorized by the Greek, as indeed no one can doubt, and perhaps this construction accords better with the context than any other construction proposed.” Thus it will be seen that there are no mean reasons for reading the text, “THEY gathered them together,” &c., instead of “HE gathered.”
The error referred to, which we said some Adventists were receiving, is a position put forth in the Advent Herald not long since, which makes Armageddon to mean the “Illustrious City,” or New Jerusalem. But the little criticism of the Times’ correspondent, and the different translations which we have presented, together with the opinions of Stuart, De Wette, and Barnes, all show that the persons gathered are the minions of Satan, not saints; that it is the work of the spirits, not of Christ; and that the place of assemblage is not in the New Jerusalem at the marriage supper of the Lamb, but at Armageddon (or Mount Megiddo,) “at the battle of that great day of God Almighty.” G. W. A.
Trichina Spiralis.
By Editor
IN No. 2, present volume, we presented an article, giving instances of a new disease, to which this name has been applied, but which according to that article had appeared chiefly in Germany. It appears from the following which a correspondent sends us, taken from the Boston Post, that the disease has made its appearance in this country. One of the main objections, we believe, against the use of animal food at the present time, is the fact that it is becoming so rapidly and extensively diseased. Such facts call upon us imperatively to use the utmost care in these matters. The Post says:—
Cases of infestation of the human body by that singular entozoon, the Trichina Spiralis, are reported in a number of localities in this country. The existence of this little worm as a denizen of the muscular system of man and other animals has been known for some time, but the recognition of a special disease due to it alone is a recent discovery of the German physiologists.
Anatomists in all countries have occasionally had their attention called to a peculiar spotted appearance presented by human muscle, and portions of tissue thus marked have revealed, under the microscope, a minute coiled worm, surrounded with a calcareous envelope, reposing quietly in its singular position. As all cases of this kind that could be traced were presumed to have died of well-recognized diseases, and as no symptoms which could be referred to the presence of these worms were recorded, the worms were regarded as harmless, and described merely as objects of scientific curiosity.
But within a few years the medical profession of Germany has had its attention called to certain anomalous cases of disease, first suspected to be cases of acute poisoning. Chemical investigation nullifying this suspicion, further investigations revealed in all of the subjects examined the presence of Trichina in large numbers. As the Trichinas were known to exist also in the flesh of swine, and as previous investigation had shown the possibility of the transference of entozoa from animals to man, suspicions were awakened, experiments tried, and it was finally demonstrated that these worms were not killed by a heat of 140°, and thus in imperfectly cooked meat containing them might be transferred alive to the digestive organs. Careful investigation revealed also that each one of these animals, thus released from imprisonment in a few days gave birth to hundreds of others, which immediately commenced to perforate their way through the intestines and surrounding parts, making a straight path to the muscles of all portions of the body, especially those of the limbs.
This perforation of parts by millions of microscopic worms was attended with symptoms more or less violent, depending upon their numbers, and the strength and health of the victim. While passing the coats of the bowels violent purging often arose, simulating arsenical poisoning, and many persons had been unjustly suspected of this crime, when persons eating food prepared by them had been thus alarmingly seized. As the worms made their way into the muscle, pains like those of rheumatism, cramps, weakness or entire loss of power resembling paralysis, ensued, and when the numbers of Trichina were large, wasting, exhaustion, and death followed. Persons escaping with few of these disagreeable tenants suffered in a smaller degree from similar symptoms, but gradually recovered, and a small portion of their muscles, removed and magnified, revealed the Trichinæ arrived at their destination and undergoing the various stages of calcareous encystment.
No effectual remedy for this disease has yet been discovered. Attempts have been made to remove them from the intestines by emetics and purging, but unless resorted to early, before any symptoms have appeared, this is ineffectual. Parasiticide medicines have not been found to afford relief, and all that science has been able to do for public protection as yet is to point out the source of danger. Swine and cats are the animals chiefly inhabited by the parasite. The former only is supposed to be used for food, but cases are said to have been traced to ragouts, ostensibly of hare or rabbit, sold in the Parisian restaurants, and which were shrewdly suspected to be cases of dishonest substitution. Sausages from swine's flesh, smoked but uncooked, are favorite articles of diet among the Germans, and in these Trichinæ are often found. Under-done pork may contain them living, but if the entire substance of the meat be raised to the temperature of boiling water, the vitality of the worms is destroyed.
The appearance of the disease in this country makes the above facts of value to the public. We annex the description of a case recently occurring in New-York (erroneously stated to be the first in this country) taken from The Buffalo Courier: The June number of the Buffalo Medical Journal contains a long editorial detailing the facts concerning a newly discovered disease which has appeared in Cheektowaga, Erie County, New York. The discovery was recently noted in Germany, but the cases described in The Journal are the first which have been positively identified in this country.
The disease is caused by the presence in the muscles of a worm or parasite, known as the trichina spiralis, and in the cases recorded, the victims have become infected from eating the flesh of swine, in which the worm chanced to abound. The credit of discovering the disease is due to Dr. Krombein of Buffalo, who in connection with Dr. Duylor of Lancaster, in the middle of May last, attended two patients, a man and his wife, in Cheektowaga. Both of these died. Another family of seven members, at Merrilla, in that county, was attacked in the same way. The parents died, but the children are reported alive, though in a dangerous condition. Dr. Lathrop writes the result of a microscopic examination of the case. He says:
"The specimen of human muscle taken from a person after death, and also the sausage he had eaten, which you gave me, supposing them to contain the trichina spiralis, I carefully examined under the microscope, both alone and with Dr. Hadley. The parasite was found in both, in great abundance, but in different states. In the muscle taken from the human body the worm was free, while in the sausage it was encysted. In the first I failed to find the worms inclosed in a cyst. They were often more or less coiled, two or three turns of an elliptical form; but often the shape was not regular, though seldom straight. The irregular form in which the worm was found was probably caused by tearing and scraping the muscle, to render it thin enough to become transparent under the microscope, the normal shape being more or less coiled. Under the microscope the worm could be readily seen with a low power, and presented uniformly a pointed head, a body increasing in size to the tail, which had somewhat of a truncated appearance, with a slight fissure. There was an appearance of an intestinal canal running the whole length of the body, somewhat undulating, and filled with granular matter.
In the portion of the sausage examined, the worms were inclosed in an ovoid cyst, and here were found free. Even scraping the muscle did not rupture the cyst. They were much smaller than the free worm, were always coiled, occupying the centers of the cyst, and in most cases single. One cyst only was observed in which were two worms, separate from each other, each occupying an extremity of the cyst. The cysts were closed by the muscular fibers, which had the appearance of having been pushed aside, and at either end, the space where the muscular fibers separated was filled fat globules. I did not find a cyst without a worm. The appearance was as here represented, magnified over 200 diameters. The worm occupied about one third of the cyst space. In one small piece of the muscular tissue of the sausage, I should rather say small collections of scrapings, nearly 30 cysts containing worms were counted."
New Book on the Sabbath.
By Editor
REV. E. Q. FULLER has written a new book on the subject of the Sabbath, which is published by Messrs. Poe & Hitchcock, of Cincinnati. Its title is, "The Two Sabbaths: an essay showing that the Patriarchal and Christian Sabbaths are one and the same, and that the Jewish Sabbath has been abrogated." We have not seen the work, but find the following sensible notice of it in a recent number of The Methodist:
"The author of this little book proves clearly enough that there was an actual Sabbath before the giving of the law by Moses. That is plain enough, but we are not able to agree with his ingenious attempt to prove that the original Sabbath, the patriarchal, was the first day of the week, and that the Jews changed it to the seventh. Moses tells us that at the end of the work of creation, God hallowed the seventh day, not the first. And when the Sabbath was incorporated into the Mosaic law, the seventh was again the honored day, and, as far as we can learn from the history, in the sense as at first. If Moses by the seventh day, in Genesis, had meant the first day of the week, and by the seventh in Exodus had meant the last day of the week, he surely would have given his readers some slight hint of such diversity of meaning?"
[Sub. Recorder.
The Seventh Day Is the Sabbath
The seventh day is the Sabbath.
Obituary Notices.
DIED, in Jackson, Mich., Oct. 10, 1864, Louise B., daughter of H. S. and A. E. Gurney, aged nearly fifteen years. Typhoid fever, terminating in quick consumption, in nine weeks from the commencement of their fatal work, have thus removed from Bro. and sister Gurney the leading light and comfort of their household. Though she fell asleep in hope, she will be greatly missed in the family and throughout the circle of her acquaintances. On the occasion of the funeral the attention of a sympathizing audience was called to a few of the many promises by which God designs that his people shall be sustained and comforted in such hours of trial. U. S.
DIED, Sept. 20, 1864, of consumption, after a long and severe illness, at Memphis, Mich., sister Melvina M. Lewis, aged 26 years. Sr. Lewis embraced the truth at the tent meeting in this place, and was a zealous advocate of it until her death. Friends mourn, and deeply feel her loss; but they have the consolation that she sleeps in Jesus, and will come again from the tomb at the bidding of her Redeemer, clothed with immortality. Discourse by the writer from 1. Thess. iv, 13, 14. I. D. Van Horn.
DIED in Portland, Maine, Oct. 1st, 1864, of consumption, Bro. Edwin C. Stiles, aged 35 years. Bro. Stiles embraced the light of present truth about six years since. He died in bright hope of a resurrection to eternal life. He leaves a companion and four children to mourn the loss of an affectionate husband and father. Services were attended at his place of residence by the writer on Monday, Oct. 3d. J. N. Loughborough.
DIED, in Cato, Mich., Oct. 1st, 1864, of dysentery, Charles H., eldest son of Bro. John C., and Clara W. Bisbee, in the thirteenth year of his age. A. D. Rust.
Trouble in the United States.
ONE of our exchanges has the following:
"The people are becoming more and more weary of all restraint. They wish to do just as they please: and if they cannot, they are ready to head a revolutionary party. And when party feeling is as strong as at the present time, with a continued increase from year to year, what can we expect but 'perilous times'? Everything seems to be preparing for a general break-up in chaotic confusion."
Says the "Times" New York correspondent:
"Nothing but a success on the part of Grant will preserve the peace of the North; and in this city of New York there are elements of disorder and discontent, smouldering under a very thin cover of seeming tranquility, which may at any time burst forth into a devastating conflagration. The next outbreak in this city will not be a riot, but an insurrection; not a mob of thieves and rowdies, but an organized multitude under definite leadership, for a definite object."
Lectures at Vevay, Michigan
By J. B. Frisbie
From Bro. Frisbie.
BRO. WHITE: I have given a course of lectures in the Hubbard school-house in Vevay, Ingham Co., Mich. I was told that some good substantial people lived around in that section, but cared but little about meetings. I went praying and trusting in the Lord that some good might be accomplished there. I continued four weeks under some discouraging surroundings: 1. There was much prejudice in the minds of some for some reasons, that I need not mention. But I continued until much of that seemed to give way. 2. It was right in seeding time, when I commenced, and people much hurried with work. 3. There were war meetings, political gatherings, and drafting; and 4. The last week it rained nearly every evening, so it became dark and muddy.
But notwithstanding all this, ten are decided to keep the Sabbath. I sold some ten dollars' worth of books, and got three subscribers for the Review and one for the Instructor. I think if the work can be attended to, it will not stop, but there is much to do. It is hard breaking in upon old ground where people have so much of this world to see to. Taking this, together with the political excitement of the times, people seem to think that they have but very little time to look after their interests in reference to the world to come.
J. B. Frisbie.
Chelsea, Mich.
Whom I Envy.
I ENVY not the rich their hoards
In treasure-chambers piled high;
I envy not earth's high-born lords
Who rule the nation's destiny;
But him I envy 'twixt whose soul
And God there is an open road,
Who gives his nature broad and full
To be the Deity's abode;
Who feels God's presence constant flow
Into his soul a strengthening tide,
And needs no logic's force to know
There is a God; for, sanctified
From every sin by holy will,
He stands serene and undefiled;
Secure against the skeptic's skill,
He leans on God, a trusting child.
Oh, whether rich or poor he be
In earthly wealth, it matters not,
Or whether he the day may see
In palace-hall or lowly cot,
He only is the truly great,
The only truly rich is he,
His wealth is in his mind's estate,
And Child of God his pedigree.
No Sympathy with It.
By Ambrose Coventry
BRO. WHITE: It appears that Moses Hull has been reporting of me that I favor Spiritualism, and if left alone shall eventually become a Spiritualist, &c., which has spread a great deal among the brethren and sisters in different places. To prevent the idea gaining any credence I would ask the privilege of stating through the Review that I have never possessed nor expressed any sympathy for Spiritualism, nor never expect to, because I consider its tendency to be immoral, notwithstanding I am acquainted with some Spiritualists who I believe are moral and honest persons. I was well acquainted with Moses Hull when he was an Adventist. Have seen him several times since his apostasy. He has always been civil and sociable with me, I the same with him. As such a course seems to give him license to spread reports like the above concerning me, hereafter I shall consider it my duty to let him alone.
AMBROSE COVENTRY.
Saugatuck, Mich., Oct. 4, 1864.
Notice.
By J. L. Kilgore
A YOUNG black colt followed me home from the Iowa State Conference, and not knowing but it might belong to some of the brethren I wish to give notice through the Review. The owner can get the colt by calling at my residence, in Washington county, two miles north-east of the town of Washington, Iowa.
J. L. KILGORE.
A Donation to the Publishing Association
An unknown friend writes:—
Inclosed are five dollars for the benefit of the Seventh-Day Adventist Publishing Association.
It seems that this religious body are endeavoring to promulgate the truth, and such a worthy effort calls forth this small donation.
It is not at all probable that the cause of God will be impeded for lack of means.
The promulgation of truth is the work of the Lord. Is not my investment good, then? And if good, and the stock does not all get sold, the way may be clear to take more.
QUESTIONS DESIRING AN ANSWER IN THE REVIEW:
By Editor
1. Is it right or consistent for those brethren who do not vote to spend the day at the place of the polls, with the crowd? H. N.
Answer. No.
2. We consider it wrong to attend circuses. Is it right then to spend our time with the crowd that do attend the place of gathering at all. H. N.