Earlier text: MY SON GIVE ME THINE HEARTTHE THIRD COMMANDMENT.
By Editor
THE testimony adduced last week upon this subject showed that all unlawful oath-taking must come within the limitation of the fourth commandment. It showed also a wide distinction between judicial oaths, and the oaths referred to by the Saviour, Matt. v. 33, &c. If this is so, his language can have no bearing on, and consequently do nothing towards showing the unlawfulness of, judicial oath-taking. That it has no reference to this subject is further shown by the specifications which the Saviour has mentioned; for if the language is designed simply to forbid christians taking oaths in courts of judicature, a great part of the testimony is superfluous. Thus he says, Swear not at all, neither by heaven. But no judicial regulation, that we know of, requires an oath in this form. Nor can we find testimony that such ever has been the case. Then why is this prohibition? Much less are we required to swear by the earth, or by Jerusalem, or by our head. Why then, we ask again, are such prohibitions specified, if the language is designed to regulate our action in reference to judicial oaths? But some one may say, “Does not the Saviour’s language include all oaths of every kind? Does he not say, Swear not at all? Have you any right, then, to limit that language to a particular kind of swearing which was designed to cover all swearing”? We reply, he only introduces us to the subject of his remarks, a particular kind of swearing—oaths of performance. Would it then be proper or reasonable to suppose that he suddenly and without intimation, gives his language a universal application, so as to cover more in his conclusion, than he introduced as his subject? When he speaks of a particular kind of swearing—a kind permitted in the old dispensation, but which he wishes to prohibit in this, and tells us in regard to it to swear not at all, how can we give his language a wider extent than the subject of which he is speaking? Swear not at all in this manner; take no oath of this kind. But that it is sometimes proper and necessary to limit words which are apparently absolute, the Bible furnishes direct proof. An instance comes to mind in Rom. xiv, 5. “One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind.” There, says the opponent of the Sabbath, the Apostle speaks of every day without qualification, and without limitation, and tells every man to be persuaded in his own mind, whether to esteem one above another or not; hence the keeping of the Sabbath is an immaterial matter; to be observed or not, as a man may feel disposed. But we tell them that the Apostle’s subject demands a limitation of that phrase, “every day.” Why? Because he is talking of feast days, not of the Sabbath; hence his language must be limited so as to except that day. By reference to Ex. xvi, 4, 28–30, we find the very same expression, “every day,” similarly used. But the Sabbath is excepted, and the phrase is limited to secular time. So with the Saviour’s, Swear not at all; it is limited to the kind of swearing of which he was speaking. That the common, irreverent swearing then prevalent among the Jews, according to the quotation given last week, was what our Lord particularly represented, is further shown by his closing testimony on this subject: “Let your communication be yea, yea, nay, nay,” &c. Testimony or evidence as given in a court of justice, could hardly be called “your communication.” Before leaving Matt. v. 33–37, we wish to call attention to one more idea. We have noticed the fact that the kind of swearing here alluded to, was only permitted, not commanded, under the former dispensation. There was a kind which was commanded. See Deut. vi, 13. “Thou shalt fear the Lord thy God, and shalt swear by his name.” Judicial swearing must here be meant; for all common profanity and blasphemy was forbidden by the third commandment; vows or oaths of performance, were, under the twilight of that dispensation, permitted; but here we find a form of swearing which is commanded; and this must cover the only remaining kind, which is judicial. Now as the third commandment must include all oath-taking unlawful in its nature, the question here arises, Can judicial swearing be a violation of that command? In other words, did God give two conflicting commands, within a short period of each other, to be both in force during the same dispensation? No one can for a moment think it. Then a judicial oath is no infringement on the third commandment, and, hence, if the principles with which we started are correct, it is unexceptionable and unforbidden. We may inquire, further, referring to the positive precept, “Thou shalt swear by his [God’s] name,” did Christ come to destroy any of the direct and positive requirements of the Father? If, now, Matt. v. 33–37, is surrendered, as containing no prohibition of judicial swearing, appeal will perhaps be made to James v, 12: “But above all things, my brethren, swear not, neither by heaven, neither by earth, neither by any other oath.” Here, as in Matt., we are to consider the context with which this passage stands, and the subject upon which the Apostle is speaking. We believe all are pretty well agreed that the book of James is addressed to the church of the last days—the remnant, living when the coming of the Lord draweth nigh. Then this testimony would be subject in a great measure, to the same objections, as that in Matt., if we apply it to judicial swearing; namely, a great part of it is superfluous: for we are not required to swear by heaven, nor by the earth. If James simply meant to caution the remnant against taking a judicial oath, he certainly would not specify two forms of oaths by which he foresaw the remnant would never be required to swear. What, then, does he mean? Well, he directs particular attention to Job. What about Job? He passed through a fiery ordeal, (something like which perhaps awaits the remnant)—so fiery, that though he lost not patience himself, his wife did for him, and advised him to curse God and die. Job ii, 9. What! says one, you do not think James refers to common swearing? that he would address a letter to the remnant, and exhort them against profane swearing? What need could there possibly be of that? Well, let us see. Turn back to chap. iii, 9, 10. Speaking of the tongue he says: “Therewith bless we God even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.” Is it then a fact that those whom James can call brethren, are liable to speak out of the same mouth, cursing, as well as blessing? Ought they not then to be cautioned against it? Above all things, should they not be cautioned against it? By all means. So in chap. iii, 10, he tells them it ought not to be so; in chap. v, 12, he exhorts them, “above all things,” not to let it be so. Chapters v, of both Matthew and James, contain the only testimony, we believe, which is urged against judicial swearing. Those passages we have now examined, and found them, in our own mind at least, insufficient for the burden which is placed upon them. Some other points yet remain for consideration. It is objected against oaths, that the appeal to God which they contain, implies that the person taking the oath, imprecates his vengeance, and renounces his favor, if his declaration is false. And this, it is claimed, gives them their unlawfulness. To be sure, there would be no solemnity in an appeal to God for the truth of an assertion, were it not understood that he would take cognizance of the affair, and punish the deliberate perjurer. But in case of a declaration, the truth of which we know, (and concerning no other of course could we swear,) should we, when we appeal to God as a witness of its truth, invoke upon ourselves the heaviest penalty conceivable in case of its falsity, what hazard do we run? None. To bind ourselves under oath to do any act, or acts, is altogether different, and is forbidden, as we have shown. But we must not pass over “apostolic example.” We believe that the apostle Paul involved himself in every essential feature of a judicial oath, in more instances than one according to the following quotations: Rom. i, 9, “For God is my witness . . . that without ceasing I make mention of you always in my prayers.” Here is an appeal to God as witness of the truth of his assertion. Chap. ix, 1. “I say the truth in Christ, I lie not,” &c. 2 Cor. i, 18. “But as God is true, our word,” &c. Verse 23. “Moreover I call God for a record upon my soul.” Gal. i, 20. “Now the things which I wrote unto you, behold, before God, I lie not,” &c. Phil. i, 8. “For God is my record,” &c. It is objected that these expressions of Paul’s, do not constitute oaths, because no mention is made of the penalty. Thus Dymond in his “Essays on Morality,” p. 151, speaking of 2 Cor. i, 23, says: “In order to show this to be an oath it will be necessary to show that the Apostle imprecated the vengeance of God, if he did not speak the truth.” This is surprising. A sufficient answer is found in the fact that no mention is made of the penalty in any oath before a Justice. But if, according to the definition of an oath, the penalty is implied in the appeal to God, what man of common understanding will undertake to prove that the penalty is not implied in that appeal when made by Paul, just as much as when made by any other person? If we may be allowed to offset the testimony of man against testimony of the same kind, the following extracts from Dr. Clarke, will be in place: On Rom. ix, 1, “I say the truth in Christ, I lie not,” he remarks: “This is one of the most solemn oaths a man can possibly take. He appeals to Christ as the Searcher of hearts, that he tells the truth.” On the words, “I call God for a record upon my soul,” [2 Cor. i, 23,] he says, “The Apostle here . . . in the most solemn manner calls God to witness, and consequently to punish, if he asserted anything false,” &c. We have this testimony of Paul’s with those who may still be disposed to dispute the lawfulness of judicial oaths. We see not how they can avoid something of a trial with the venerable old Apostle, without yielding their position. It remains that we notice a prophecy or two applicable in the gospel dispensation, and at its close, and touching upon this very subject. 1. Isa. lxv, 15, 16. Verse 15 contains a prophecy of the transfer of the gospel from the Jews to the Gentiles. “God shall slay thee, and call his servants by another name.” Many parallel passages might be named; we will refer to only one: Matt. xxi, 43. Jesus says to the Jews, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” Then the testimony of verse 16 applies in this dispensation, or under the new covenant. What is it? “That he that blesseth himself in the earth, shall bless himself in the God of truth, and he that sweareth in the earth, shall swear by the God of truth.” 2. Mal. iii, 5. This third chapter of Malachi, no believer in the Third Message is at a loss where to apply. It belongs undoubtedly to the closing up of this dispensation. Mark then the testimony of verse 5: “And I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers,” &c. “Now, if the Lord will be a swift witness against false swearers, what is the plain inference? It is that those who swear truly, will not thereby lose his favor. To sum up the evidence on this question, we have found,- That the third commandment must prohibit all unlawful oath-taking.
- That judicial swearing could not be a violation of it; for a command thus to swear was promulgated at very nearly the same time with it, and was in force in the same dispensation.
- That there is a wide difference between the oaths forbidden by the Saviour, and judicial oaths.
- That the testimony of James also refers to a subject entirely distinct from judicial swearing.
- That the apostle Paul in several instances voluntarily took upon himself a judicial oath.
- That a plain prophecy, relating to the close of the present dispensation, enumerates false swearers, in the list of transgressors, thereby showing that true swearing is not embraced in the catalogue of sins.
Let it be remembered that we have endeavored to treat this subject simply, and exclusively in a Bible point of view. Of the objection, therefore, which some endeavor to find against oaths in their inefficiency to bind the knave and the liar, we have nothing to say; nor of their unlawful frequency and consequent abuse, as required in this country from the petty constable all the way up to the supreme magistrate of the United States, and in our various custom house transactions. We have endeavored only to ascertain in what light the Bible holds this subject, and whether the perfect law of the Lord is prohibitory or permissive as touching it. This we have felt called upon to do, in view of the repeated solicitations of correspondents for enlightenment on this point; and having done this, we must frankly avow the conviction to which we have been led, that in taking a judicial oath, we violate neither the commandments of God nor the faith of Jesus. REMARKS ON THE ABOVE.
By R. F. C.
We echo the inquiry, "What law or authority has abrogated the law of the Sabbath?" And still further, we ask, What law or authority has changed the law of the Sabbath, so that it binds us to keep the first, instead of the seventh day of the week? Our friend, "E. B." replies, "The new dispensation, and the Lord Jesus Christ, have established the first day of the week as being the Christian Sabbath." Could not the Lord Jesus Christ have established the first day, if such had been his will and the will of him that sent him, without the aid of the "new dispensation?" Why not then say at once that Christ changed the Sabbath? Ah! some one might ask, Where is the record? And since the record cannot be found, he has brought in the "new dispensation," as the first and principal agent in establishing the first day as the Christian Sabbath; and the Lord Jesus Christ is denounced in the second place, as giving, by his silence on the subject, his divine assent to the change! It therefore becomes a matter of interest to ascertain the date of this new dispensation. The first law upon record, either sacred or profane, establishing the first day as the Sabbath of rest for all, in country and town, was enacted by the council of Orleans in A. D. 538. Dr. Chambers says, "By Constantine's laws, made in 321, it was decreed that for the future the Sunday should be kept a day of rest, in the cities and towns; but he allowed the country people to follow their work. In 538 the council of Orleans prohibited this country labor." Encyc., Art. Sund. Lond. 1791. Now since this council of Orleans was held in the very year that the dragon gave his seat and his power and great authority to the beast, it appears that the Man of Sin and this "new dispensation," that "established the first day of the week as being the Christian Sabbath," are twin brothers. Our writer further says, "It is worthy of remark that the Lord Jesus Christ came not to destroy the law or the prophets, but to fulfill." It is equally worthy of remark that, in the same connection, Jesus said, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." Consequently there can be no change in the law, not so much as a letter or a mark. And yet our friend pleads for the first day, as the holy day of sacred rest, while the law still says, The seventh day is the Sabbath. How can an honest man quote this passage to prove the perpetuity of the Sabbath, and, at the same time claim that first day is the Sabbath, and not the seventh? Why was our Saviour so particular as to speak of a letter or a tittle, if he did not mean literally what he said? The writer seems to look to civil law for a remedy of the monstrous evil of which he complains, and which he seems to deprecate with so much piety. "How painful," he says, "to see church members, and even deacons, vacating the sanctuary and Sabbath-schools, to take toll, to give clearances, &c., on the holy sabbath?" Now I would ask, Is there no law in the churches of sufficient power and authority to keep "church members, and even deacons" in their places on what they call the Sabbath? Must statute laws and "canal commissioners" be called on to keep church members and deacons at church or Sabbath-school on Sunday? Men are free in this State to choose their own occupation. No one is compelled to take toll or give clearances who does not choose to do so. But the truth is, Sunday has but little or no dominion over men's consciences, in this land of Bibles, because there is no law of God for its observance. If there was, ministers would not be obliged to appeal to the State authorities to keep their church members and deacons at their posts on that day. But as did the "Mother Church," so do her daughters; when arguments, addressed to the understanding and consciences of men, fail to induce a respect to their unscriptural doctrines, the aid of civil law is invoked to open the eyes of the understanding, and compel respect. Babylon is fallen, is fallen. And I pray God to hasten the time when all of his dear children will hear and heed the voice from heaven. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. REMEMBER THE SABBATH-DAY TO KEEP IT HOLY.
By E. B.
What law or authority has abrogated the law of the Sabbath? While the new dispensation, and the Lord Jesus Christ, the testator of the new covenant, have established the first day of the week as being the Christian Sabbath, it is worthy of remark that the Lord Jesus Christ came not to destroy the law or the prophets, but to fulfill. Why then should human laws or human actions desecrate or make void the law of the holy Sabbath? How do the citizens of our State understand the law of the Sabbath? Our revised statutes sanction the Sabbath as a day of rest from servile toil. They impose penalties on those who violate the holy day; and still the canals of the State are kept open. Many hundreds of men and teams are constantly employed. The collectors must all be detained from public worship. Lock tenders must be at their stations. The store houses must be open, and all the long train of systematic business is leagued against the observance of the holy day of sacred rest. When shall this evil cease? Already has the canal system almost confounded our system of State government. Is it not time for reform in this matter? We have reason to fear the judgments of God so long as we mock at his Sabbath, and trifle with his own civil laws! Mr. Editor, will you not suggest some improvement, some systematic remedy for this monstrous evil? To me it appears almost in vain that statute laws and pulpit addresses cry reformation while this sinful practice is tolerated by the canal commissioners, and all their subordinate officers. How painful to see church members, and even deacons, vacating the sanctuary and the Sabbath-schools to take toll, to give clearances, &c., on the holy Sabbath! If reform and repentance should not change this system of public transgression, doubtless the land will ultimately mourn, and the people tremble beneath the judgments of a righteous God. — E. B. N. Y. Baptist Register. THIS GENERATION.
By H. S. Gurney
The present generation comprises those who are now alive. "This very generation will not pass away till all these things are fulfilled. Heaven and earth will pass away, but my words will not pass away." Matt. xxiv, 34, [Whiting.] Some now living shall witness the events foretold. The second coming of Christ to establish his kingdom, and the preparation of his people to meet him, are the object and aim of Christ's teaching in the above quoted chapter. When the angel commenced his flight through the midst of heaven, proclaiming the hour of God's judgment; [Rev. xiv, 6, 7;] the signs spoken of in Matt. xxiv, were considered one of the pillars of the angel's message. The evil servant was immediately manifested, and declared that no man knoweth anything about it, and began to unite with the profane in order to muzzle those servants of God who proclaimed, according to those signs, that the Lord was coming. Here then the words of our Saviour, "This generation," &c., began to apply. It is easy to understand that the generation becoming interested in those signs as being certain precursors of the coming of the Lord, is the generation that Christ is witnessing before. In answering the questions of his disciples, he leads their minds through the most important events connected with the church, until he reaches the last generation before his second coming; and then, as though present with them, familiarly tells them all things necessary in order to excite his people to an examination of those truths connected with his coming, that they might be found watching and waiting for his coming, in his true character. A few days since while conversing with Bro. Bates I became convinced that this subject should be more clearly delineated in order to give it force among the remnant. I was glad to hear Bro. B. say when he left that he saw light in the subject as herein presented. To commence the generation with the darkening of the sun and moon, with the view to the events themselves, instead of to the people becoming interested in the events, and viewing them as the signs of the end, cannot, I think, be sustained. I do not see it necessary to be very precise as to the point of commencing the generation referred to, but if there is one point more probable than another, it is when the two classes of servants spoken of in Matt. xxvi. began to excite public notice. I believe with all my heart the present generation will witness the close of Gentile history, and the coming of Christ, and that we may know he is near as certainly as we may know that summer is near when the trees put forth leaves in spring. Jackson, Mich., Sept. 26th, 1858. Extract from Schumucker.
By Schumucker
Rev. xiv, 9. Saying with a loud voice. This third angel will follow them both, while the voices of the preceding angels are yet resounding through this symbolical heaven; from which we may conclude, that all three arise at least in nearly the same region, if not in the same country. He is distinguished from the second and resembles the first angel in his loud voice, by which he again makes a deep impression, and produces a quick and general sensation in the Church. He will roar his message through the air as he ascends, and it will reach the ear of every mortal within his sphere, in a language replete with the most appalling figures in all the writings of the prophets. Faith in Christ and Obedience
If you think you can trust in Christ's sacrifice for salvation, without obeying his precepts as a rule of sanctification, you are greatly mistaken: trust in Christ will lead you to take the yoke of Christ. BRO. SMITH: I would say a word of encouragement to the saints, who are trying to live in accordance with the light of present truth. The truth seems to be rising to some extent here among the hills of Vt. At Warren there has been an increase of interest for some weeks past. Two or three have decided to keep God's law, others have been strengthened to still struggle on in the straight and narrow way. I feel to heartily respond to the testimony of Bro. Loughborough in Review No. 18, that "the message is onward." I have felt for some time that167the time is very near when the work must be more heartily engaged in. May the Lord help me to keep pace with his truth, is the prayer of your unworthy brother. Roxbury, Vt., Oct., 1858. Lines to the Michigan Tent Workers
By J. B. Evans
Lines addressed to those laboring with the Mich. tent, while earnestly defending the truth at Lapeer, mid great opposition. In the olden times were heroes,
Men with courage great and high,
Men, who with a faith unshaken,
Feared not for the truth to die. In the strength of their Redeemer,
For the right their lives they gave;
Shrinking not when rack or faggot,
Oped for them a martyr's grave, And their spirit has not left us;
Men like those are living now,
With a faith, like theirs, unshaken,
With a soul fear cannot bow. Though the friends they loved and trusted,
Meet them with averted eye,
And in place of kindly greetings,
Pass in stately silence by. On! the Master whom ye worship,
Hath the pathway trod before;
He will strengthen and support you,
Till your conflicts all are o'er.
J. B. Evans.
Lapeer, Mich. Whom Do We Oppose?
By J. Clarke
Do we war with flesh and blood, with principalities and powers of this world? Nay verily; we are directed to live peaceably with all men. But we are soldiers, and we are commanded to fight manfully. With whom then do we make war? What kind of an enemy have we to contend with? What are his precedents? What are his modes of warfare? Who are his allies? How long has he been in the field? What is his strength? What is the number of his army? Does he fight openly or covertly? Does he lie in wait like the tiger, to spring suddenly upon his victim? or does he go boldly forth like the lion for his prey? What kind of arms and armor does he use? What success has he had generally in battle? Whom has he conquered? When he is victorious, how does he use his acquired power? What is his object in making war? Where is his country and kingdom? How did he come by his kingdom? How does he support his power? How does he fill his ranks? Alas! Let poor, deluded, fallen man answer these questions from bitter experience, and from the word of God. Too well he knows the arts of the tempter, and what is more lamentable, he has learned only to imitate, and fall in with the arch-seducer's power. Poor man! Lost in the night of error, yet self-wise; benighted, yet ready to lead the blind; sick and diseased, yet boasting of health and strength; ignorant, yet ready to teach; vile, yet having no desire for purity; weak, yet proud of his little strength; oh, who can hope! But there is a gleam of hope; the day star of Israel has arisen; the day dawns, and hope revives, as truth arises and walks forth in her majesty and power. Yes, there is hope for those who know and realize their blindness, and ignorance, and folly; there is hope in thine end, O forsaken one; thy Redeemer lives, and will stand in the latter day on the earth, triumphant over evil; he will intercede for those who feel the need of an advocate, who will obey his commands, and follow in his steps. O thou tempted one, be courageous. Soon thy King will conquer his and thy foes; soon he will avenge all thy grievances; will end thy warfare; will heal all thy wounds; and though now thy way is thorny, soon it will be paved with transparent gold. Thy foes are strong, but Jesus is strongest. Satan rages, but Jesus still rules the universe with mild but absolute sway. He will lead his saints to final victory, and glorious conquest over death and hell. Then thy warfare will have been accomplished. Bibles.—A Bible distributor in Kentucky reports that of thirty thousand families he visited, one-fourth had no Bible, and many had never heard of such a book at all! There were three regularly ordained ministers also, who had no copy of the Scriptures. "Then they that feared the Lord spake often one to another." BRO. SMITH: As my article on the dress question contains, or countenances, that which others condemn, I did hope it would not appear in the Review. But as it has appeared I wish to be better understood in regard to such things, so that I be not a cause of stumbling to any, for the Apostle says, "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." While we should not condemn an improvement because approved by those who have not the fear of God before them, neither should we unite with those who make this world their God, and bow at the shrine of fashion. We cannot serve God and mammon. We cannot love God and possess a spirit of this world, for the two are opposing elements. Jesus says expressly, "If ye love the world the love of the Father is not in you;" then how can we be conformed to the world! I am not careful to know whether my neighbors view me or my children as living after the latest fashion, but to show by precept and example that I am a pilgrim and stranger, seeking a better country. While I see the nominal professors of religion enjoying the pleasures of this life, and seeking honor one of another, living at ease, satisfied with a form of godliness, I pity them and feel to say as Jesus said to Jerusalem when he wept over it, "If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace! but now they are hid from thine eyes!" "Ephraim is joined to his idols let him alone!" They are of the world, they love their own. I expect no better things of them. But when I see and know that there are those among the remnant who are seeking and giving countenance to things not according to the spirit and teaching of Christ, indulging in those things which merely have a show of vanity and pride, thus sowing the seed of vanity in our children, I tremble for the consequence. We have been faithfully warned; line upon line! Then why so dilatory? Why live so indifferent, when "the true Witness" is ready to spue us out of his mouth? Now consider the article referred to by Bro. Byington. I have no doubt Bro. B. has been tried by the immoderate use of hoops. I have no doubt but they have been worn imprudently, and have brought a reproach upon the cause we profess to love so dearly. A sister that will take an extreme, because another uses them with discretion, evidently is not trying very hard to get ready for the coming of the Lord; such will find excuses enough to follow any fashion she desires. Do we realize that we are living in the time of judgment; that it may be our case is now being decided; then let our hearts be pure and our hands be clean. Let us not try to cover our ways by referring to another, and sometimes not an equal case. Now if hoops be worn with a proper motive and in a proper manner, and we teach and enforce such motive, and not suffer our children to go beyond such a principle, who will charge with sin, or throw a stone? But if worn at all seasons, and because others wear them, to keep up an appearance, what is the difference whether it be a hoop or a corded or rope skirt, or any other useless article. We trace such things to the fountain, and mourn over the state of the heart and its chilling influence upon our children. Dear sisters, let us try to get into the work of God and be temperate in all things, not standing in the way of the work of God. Better were it that a millstone were hanged about our neck and we cast into the sea, than that we should offend any of the little ones. Let us be careful to exert a right influence over the young. They have a right to look to us for example. Let us strive to be like the holy women of old, and be early to the sepulchre, and often enquire of the Lord. Jackson, Mich., Oct. 2d, 1858. Testimony Concerning the Sabbath
By Benjamin F. Curtis
Bro. Smith: I feel constrained to add my testimony to the truth. Seven and a half years ago, while residing in Aurora, Ind., a Bro. Case came along and presented God's holy law, and some facts concerning the Third Angel's Message; but I could not get any faith in him. Some months after, Bro. H. Edson (God bless him) came along, and as he came up to my front door, said he to me, Is the love of God in this house? I replied, It is said, If ye love me, ye will keep my commandments. The brother spent his time and money, it seemed, just to save me and my companion. He talked until eleven or twelve o'clock that night, and we parted; and I commenced to fight the Sabbath. But my dear wife became firmer in the faith. Not long after, Bro. J. N. Andrews (God bless him, I always love him) came and talked of the commandments, and faith of Jesus, and so on, to us; and he almost persuaded me to be a christian. I believe if he had stopped one day longer with me, I should have taken hold of the Sabbath. Now some six years ago, from Aurora we moved to Cincinnati, and from there to Glendale, Ohio, and spent nearly three years; and about this time our brother H. E. Carver moved to Iowa City. I took a notion of following, telling my wife that when we got there, if she would go, I would keep the Sabbath; but alas! I began to build and get gain, and forgot my promise. But thank my heavenly Father, Brn. Waggoner and Hull came along with the Tent, though against my will. After the Tent meeting; when we came to part, I told them I was sorry to see them come, and sorry to see them go away. We had a good meeting. Several came out, and there are several convinced that the Sabbath of the Lord is truth, that I think would come out if we could have some more preaching. I hope my dear brother Waggoner will come this way soon. May the Lord direct Bro. Hull so that he can spend some months with us again. I wish to say that for fourteen years, or more, I used the filthy weed, tobacco; but through Bro. W.'s influence, and the grace of God, I threw it to the winds. That night I had a hard struggle. I recollect one precious season of prayer we had at my house, while Bro. White led in prayer, especially for me. Well, praise the Lord, the Review, though once I hated it, and took it up to make sport over it, is now a welcome messenger, and you may send it along in my name. O I can sympathize with the lonely ones of the faith of Jesus. I pray God to keep me in that hour of trial, and from the plagues of the seven last vials. Your brother in love. Benjamin F. Curtis.
Iowa City, Oct. 4th, 1858. M. C. BUTLER
By M. C. Butler
BRO. SMITH : There are a few of God's children in this place that are trying to serve him in an acceptable manner, by keeping his commandments, and having the testimony of Jesus. We are a poor, despised company of travelers, and have strong foes that would force us from our God if it were possible; but by his grace we are determined to conquer though we die. If it is the Lord's will we would like to have some help. We think that if there could one come in the spirit of meekness and wisdom, with the help of the Lord there could be some saved here. Some inquire when a preacher is coming. E. Thetford, Gen. Co., Mich., Sept, 5th, 1858. Sarah M. Swan
By Sarah M. Swan
BRO. SMITH: I thank my heavenly Father that while I was ignorantly breaking his holy law, the precious truth was sounded in my ears; and still more, that he inclined my heart to obey it instead of the commandments and traditions of men. Although I am situated where it is very difficult for me to keep the Sabbath, and where it is impossible to enjoy the quiet so desirable, still I mean to hold on, believing that the Lord will yet work deliverance for me. It has been almost four years since I have been permitted to see any one of like precious faith. O how my heart has longed to meet once more with the dear saints of God. I think no earthly blessing would be so highly prized as this precious privilege, which perhaps I shall never be permitted to enjoy again. I could not refrain from weeping when I read in my last paper that Bro. Cottrell had been within four or five miles of us, (Troy, Geauga Co., Ohio,) and I had known nothing of it. It seemed at first that I could hardly be reconciled to it; but still it gives my drooping spirits some courage to know that there is one family within so short a distance who are trying to obey the truth; for I had not supposed that there was a Sabbath keeper within one hundred miles of this place, or that the Third Angel's Message had ever been proclaimed within that distance. O that others in this vicinity might hear and give heed to the last message of mercy, and prepare for the time of trouble that is coming upon the earth. I do hope if any of the brethren and sisters ever come this way again, they will come and see me. The Cleveland and Mahoning Railroad runs through Mantua. Any one coming from Cleveland on this road would stop at Aurora depot and inquire for Jas. Stockdale, an uncle of mine, in whose house I reside. I would also invite Bro. and Sr. Chaffee to call on me. I live in the north part of Mantua, near Auburn, four miles from Fox's Corners in Troy. Yours hoping if I never meet the saints on earth; to meet them in the land of rest. Mantua, Portage Co., Ohio, Sept. 25th, 1858. Dress and Worldly Conformity
By D. S. Gardner
Bro. Smith: This morning we received No. 18 of the Review, for which we felt grateful, as we had been looking for it several days. It was like cold water to a thirsty man, when we read the cheering epistles from the saints, and the progress of the truth in different places. I was glad to see Bro. Byington's questions answered in so scriptural a manner by the sisters who have written. Sister Scott's letter was full and to the point. I say with this dear sister, let us not stand in the way of our brethren who are giving this last fearful warning; especially the wives of the preaching brethren. Many are so weak that they look at you instead of the Word, and what they see you wear, they feel clear in wearing, they not being dead to a love of dress. I would also enter my protest against the articles of dress mentioned by Bro. B. Who will be judge when hoops are used with moderation? Give self a little here, and it will take more. Other articles, less offensive, and with respect to health, comfort, economy, or convenience, can be worn in the warm season of the year. Let us study, dear sisters, to show ourselves approved unto God in all things. And while some show a love of dress, let us be more particular to let our adorning be a meek and quiet spirit, which is in the sight of God of great price. It seems strange indeed that those who believe we are living in the time of the judgment of the house of God, can still cling to conformity to the world. Warnings, entreaties, and reproofs have been given on this point, and still the hearts of God's faithful, self-denying people are grieved by conformity to the world in those who profess to be followers of the present truth. Let us work fast. Destruction is coming upon all the proud and all that do wickedly. Your unworthy sister, striving to follow the meek pattern.
D. S. GARDNER. Bristol, Vt., Sept. 26th, 1858. P. S. I hope all will obtain Spiritual Gifts or the Great Controversy. I have had the privilege of reading the most of one copy. It is what the people of God need down here in the closing scenes. How thankful we should be for this gift in the church. May we all cherish the gift, and praise the Giver.
D. S. G.