Review and Herald, Vol. 23, No. 10. (2/2/1864)

Review and Herald

Feb 2, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 2, 1864

It Was Made for Man.

By Isaac Sanborn

AND he said unto them, the Sabbath was made for man, and not man for the Sabbath. Mark ii, 27.

Some say the Sabbath was made for the Jews only. Others say it was made for man to last only through the Mosaic dispensation. But what saith the Scriptures? "It was made for man" before the distinguishing title of Jew and Gentile existed. See Gen. ii, 2. And on the seventh day God ended (or ceased from) his work, which he had made; and he rested 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.

Here we have learned when the Sabbath was made, and by whom it was made, and how it was made, and that it was made for man; that is, for Adam; and all his children. Therefore we reasonably conclude that it was made for all men, especially as all men acknowledge that the necessity of one day of rest in seven is found in their constitutions. Would it not be reasonable for them to acknowledge also that God knew best which day to select for that purpose? and that day, he says, is the seventh or last day of the week.

That Adam kept the Sabbath we think is made clear by the fact that God sanctified it, which we understand, was telling Adam how to use it. The following is proof of this: "And Moses said unto the Lord, The people cannot come up to mount Sinai; for thou chargest us to set bounds about the mount, and sanctify it." Here it is evident that sanctifying the mount was telling the people how near they might come to it. Ex. xix, 23.

"And Jehu said, Proclaim (margin, Sanctify) a solemn assembly for Baal and they proclaimed it." 2 Kings x, 20. That is, they told the worshippers of Baal what they must do on a certain day. This shows us the use of the term sanctify, when applied to the Sabbath day by the Lord.

We will now notice the Sabbath in connection with the children of Israel in the wilderness of Sin. On the fifteenth day of the second month after they left Egypt, then said the Lord unto Moses, Behold I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them whether they will walk in my law or no. Ex. xvi, 4. It is evident, then, that God's law existed before they came to Mt. Sinai, and the people were tested upon the fourth commandment of that law, a month before they heard God proclaim it with his own voice. Ex. xvi, 22-28. So God sent the manna, and it came to pass that on the sixth day they gathered twice as much bread, two omers for one man and all the rulers came and told Moses. Verse 25. And Moses said, Eat that to-day for to-day is a Sabbath unto the Lord, to-day you shall not find it in the field. And it came to pass that there went out some of the people on the seventh day to gather, and they found none, and the Lord said unto Moses, How long refuse ye to keep my commandments and my laws.

Thus the Sabbath has once been a test of obedience to show whether the people would be loyal to God or not. Some proved themselves loyal and some did not. So it is now.

The next evidence for the perpetuity of the Sabbath which I shall notice is found in Ex. xix, 5, 6, which was in the third month after they left Egypt. And the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob and tell the children of Israel, Ye have seen what I did unto the Egyptians; and how I bare you on eagles' wings, and brought you unto myself. Now therefore if ye will obey my voice indeed and keep my covenant then ye shall be a peculiar treasure unto me, above all people; and ye shall be unto me a kingdom of priests, an holy nation. And Moses came, and laid before their faces all these words which the Lord commanded him, and all the people answered and said, All that the Lord hath spoken, we will do.

Here the reader will readily discover that the people covenanted with God to obey his voice before they had heard it; and three days after this solemn covenant was made, the Lord came down upon Mt. Sinai. Verse 20. In chap. xx, 1, he says, And the Lord spake all these words saying, Thou shalt have no other gods before me. In verse 8, he says, Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. Where was it made? At Sinai? No; for we have shown that it was made at creation, which God affirms in the command as follows: For in six days the Lord made heaven and earth the sea and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it. Here the Lord tells when he made the Sabbath, and how he made it.

As the fourth precept of the great law of ten commands is a matter of much controversy, we believing and teaching that it, with the rest, is still binding on all men, we will give some of the reasons of our faith. First, Moses says that it is God's covenant, "And the Lord spake unto you out of the midst of the fire. Ye heard the voice of the words but saw no similitude, only ye heard a voice; and he declared unto you his covenant which he commanded you to perform, even ten commandments. And he wrote them upon two tables of stone." It will be readily seen that the fourth command was written on the stone as well as the others.

But the question may arise, How long were these commands to last? Ans. As they grow out of the relation existing between God and man, and man and his fellow man, it seems reasonable that they should exist as long as God and man exist. David says, The works of his, God's, hands, are verity and judgment. All his commandments are sure. They stand fast forever and ever. He sent redemption unto his people. He hath commanded his covenant forever. Ps. cxi, 7-9. How long does forever and ever last? Ans. As long as the things spoken of can consistently exist. How long can the fourth commandment consistently exist? Ans. As long as God and man exist.

Second, Jesus, the Son of God, and Lord of the Sabbath says, Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfill; for verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. From what law? Ans. The one that God commanded forever and ever. Why is it, then, that some say the Sabbath is changed and the law still in force? Jesus says, I came not to destroy the law, which shows that the law spoken of, pre-existed his first advent. Till heaven and earth pass, is a measurement of time, not yet out; therefore there has not been the least change in that law, and cannot be until that till, spoken of by him, runs out.

But Jesus reasons on and says that he came to fulfill the law, and prophets. Whosoever therefore shall break one of these least commandments and shall teach men so, that is to break one, he shall be called the least in the kingdom of Heaven; or, as another translation reads, Of no esteem in the reign of Heaven. For I say unto you that except your righteousness shall exceed the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of Heaven.

Again he says, Matt. xv, 1-6, Then came to Jesus scribes and pharisees saying, Why do thy disciples transgress the tradition of the elders; for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition; then refers them to the fifth commandment of God and says,

"God commanded saying, Honor thy father and mother; but ye say, Whosoever shall say to his father or his mother it is a gift by whatsoever thou mightest be profited by me [that is, put what he had into the treasury of the Lord, but be under no obligation to do anything more for his parents] and honor not his father or his mother, he shall be free. Thus have ye made void the commandment of God by your tradition?" Now why could they not enter into the kingdom? Ans. Because the rule of ten commandments was not kept by them. Is there not great danger now of people breaking one of these ten perpetual commandments through a tradition?

The Catholic church have changed the Sabbath, or thought to do it. See Dan. vii, 25. And he shall speak great words against the Most High, and shall wear out the saints of the Most High and think to change times and laws. And they shall be given into his hand until a time and times and the dividing of time. All admit that the acts of the Catholic church are symbolized in this scripture; and the prophet says that the saints and laws were to be given into his hand. Some may inquire, What law? I answer that unchangeable law of ten commandments, in which we are commanded to keep the seventh day holy. But you say, It has been changed. So you think; but here is the power that thought to do it. See Dr. Challoner's Catholic Christian Instructed p. 252 chap. 23. "Ques. What are the days which the church commands to be kept holy? Ans. First the Sunday or the Lord's days which we observe by apostolical tradition instead of the Sabbath. Ques. What warrant have you for keeping the Sunday preferable to the ancient Sabbath which was the Saturday. Ans. We have for it the authority of the Catholic church."

Now I ask in all candor, if Christ or his apostles changed the Sabbath, how can the Catholic church have the honor of doing it? If Christ had in his teaching used such language in regard to the first day and Sabbath, as the Roman church has, then they never could have claimed the honor of changing the Sabbath as they now do.

Here we have a complete fulfillment of that part of the prophecy relating to the change of the law. Dan. vii, 25. It must be evident to every Bible student that the people of God and his law passed into the hands of the Catholic church for twelve-hundred and sixty years, commencing A. D. 538, and ending A. D. 1798, when the civil power was taken away by Napoleon. Mark carefully: The law was to be given into his hand; therefore it was not abolished by Christ 500 years before as some would have us believe. Thus it is the Papal church that has changed the Sabbath, and not Christ or his apostles as some suppose. The giving of the law into his hand and his thinking to change it, seems to be strong evidence in favor of the perpetuity of that law commanding us to keep the Sabbath.

We have now proved that the Sabbath was made for man, that is, all men; and that Christ made it honorable in his teaching and death. And he says, Rev. xxii, 14, Blessed are they that do his commandments, that they may have right to the tree of life and may enter in through the gates into the city.

Conclusion of the whole matter: "Fear God and keep his commandments; for this is the whole duty of man." Eccl. xii, 13.

Dear reader, let us heed the admonition that we may enter through the gates into the city of God. Amen.

ISAAC SANBORN.

Weave in the Sunlight.

WEAVE in the sunlight, let its bright beams impart, Its loveliest rays to thy innermost heart, Let it add to thy joys, inspire to new life, With feelings of rapture unclouded by strife.

Weave in the sunlight wherever you be, May its radiance discover new glories to thee: Morn, noon and night may its beams ever shed, A halo of light on the path thou shalt tread.

Weave in the sunlight, let every day, But add to thy memory some kindlier ray— While the shuttle so briskly is borne to and fro, Be true to thy loom—for all weave as they go.

Weave in the sunlight, nor forget there are those, Who around you are weaving, your friends and your foes— Show to them by the colors you mingle in one: You are weaving the lights of God's beautiful sun.

Weave in the sunlight, you'll not labor in vain: Though the thread of thy mission may sever in twain, Repair to thy shuttle with a heart and a will: Like the sun in the heavens thy destiny fill.

Weave in the sunlight, by thy act and thy word; Exhibit the power which thy motives has stirred; No matter wherever thy lot may be cast— Remember thy loom, and be true to the last.

Weave in the sunlight, its brightness disclose; Never heed what others may think or suppose— So long as thy Maker approves of thy plan, Let thy words and thy deeds attest thee a man.

Weave in the sunlight, nor forget that the scroll, You are weaving, must sooner or later unroll; The bright spots, the dark spots, you cannot efface, May they tell not for ill, but for good to thy race.

A Heart-rending Tragedy!

By Editor

TWO THOUSAND VICTIMS TO FANATICISM.

On the evening of the eighth of December last, the Jesuit church at Santiago, the Capital of Chili, was burned, and between two and three thousand women perished in the flames. An immense concourse of some three thousand persons had assembled to witness a grand illumination in honor of the Virgin Mary. The attendance was chiefly women and girls, members of a religious association styled the "Daughters of Mary," and the priest having in charge the ceremonies, prepared for such an illumination as had never before been witnessed, and such, indeed, did it become.

After the assembling, the doors were all closed save the main entrance, and exit was next to impossible. A correspondent of the New York Times, who witnessed the fearful scene, thus describes it:

"At a little before seven the assistants began lighting up the church, and were just finishing the grand altar, the rest of the building being fully illuminated with thousands of lamps, most of them of paraffin oil, when from a transparent crescent, at the foot of the statue of the Virgin, burst forth a jet of flame. The attendant endeavored to extinguish it with his poncho, but the inflamable liquid penetrated the fabric and only increased the danger. In a moment the flames darted up the garlands of artificial flowers to the roof, the immense cupola caught fire, and the lamps suspended from the roof by strings dropped and exploded among the densely packed mass of women kneeling beneath. Darting along the wooden ceiling, already heated to the dryness of timber, the flames ran like hissing serpents the whole length of the church, and rolled down in huge billows upon the compact crowd that had instinctively sought the main entrance. During the first few moments of surprise and terror, shrieks of sorrow for the destruction of their beloved church resounded through the aisles of the building; but, when rushing to the various outlets, all were found closed save one, and that one impassable, loud screams of horror burst from the despairing multitude.

For a few moments the heart-piercing cries of perishing women were increasing: they gradually grew fainter, and soon an awful silence reigned within that horrible furnace, broken only by the angry roar of the flames or the crash of falling towers. By the lurid glare within could be seen hundreds of human forms, some with faces elevated in prayer to Him before whose throne they were rapidly hastening, others with eyes eagerly strained and hands outstretched towards the outer air, imploring that assistance that it was impossible to give; mothers clasping their little ones close and seeking to shield their darlings from the flames already blistering their own despairing features; children clinging in the frenzy of despair to those who would have gladly died for them, but could only die with them."

The natives who surrounded the building were utterly paralyzed by terror. A few of the foreigners, including the American Minister, made desperate exertions to save the victims from the flames:

"The most hair-breath escapes testified the heroism of these noble spirits, who, unappalled by the fearful scene within the church, never ceased their exertions, until it was but too evident that not one soul remained alive of all that multitude.

"The criminal neglect to take the most ordinary precautions against fire, or even alarm, has been fearfully atoned. Of the 3,000 persons within the pile, but five or six hundred escaped, and most of them wounded, scorched, and naked. The rest became wedged together, and fainting with heat, terror, and pressure, lost the ability to help themselves or second the efforts of those who risked their lives to save them. It was only by almost superhuman effort that some few were dragged from the tightly-packed mass of human beings at the tardily-opened outlets; and of those few, a great majority only lived a few hours."

Turning from this side of the picture, so harrowing in its details that we forbear to repeat them, what a shudder of horror runs through our veins as we read of the action of the priests who officiated:

"The officiating priests, although as heavily encumbered as the women with clothing, succeeded in escaping,

without a single exception, and the same paper which published to-day a list of over 2,000 victims whose names are known, gives also a list of church ornaments and plate rescued, valued at thousands of dollars! From the vestry a door opened into the church, whence the priests escaped—and one of this morning's papers states, upon the authority of persons on the spot, that the door was then closed, lest the fire should penetrate the vestry and destroy the church property therein! Certain it is that three rooms in a neighboring palatial mansion are filled with furniture, carpets, curtains and pictures, saved from the vestry, while a few paces beyond were perishing, in frightful torture, hundreds of frail and helpless human beings, many of whom could have found safety through that door.

"Deep and loud is the indignation manifested by the press and the public at the criminal indifference of the priests to the safety of their congregation, and the Government has been earnestly besought to raze the ruins of the ill-fated 'Compania' to the ground, and to forbid in future the illumination of churches, or night services. The priests rebel, and insist upon rebuilding the ill-fated pile, which upon Tuesday last, was for the third time destroyed by fire. Public indignation is rising, and threats have been publicly made that, if the authorities do not demolish the hated walls, the people will do it for them."

Another writer has the following, from which it may be inferred that, terrible as is this calamity, it may prove an ultimate blessing to the Chilians, in opening their eyes to the evils of priestly rule:

"The population of Santiago, so supine and so priest-ridden, is fired with indescribable indignation at the monstrous conduct of the priests. The public conscience holds them guilty of the death of all these victims—and especially the mountebank Ugarte, the inventor of the Virgin's Post-office imposture, because, by collecting together all the material most likely to produce a fire—a countless number of lights, pasteboard scenery and muslin hangings—admitting a vast crowd and covering the one door open, with a screen, they took every pains to bring about the tragedy. When the fire broke out and people were escaping by the sacristy, they blocked up this door, to devote themselves the more undisturbedly to saving their grim-cracks. The list of things saved makes one's blood run cold. What the priests saved, what they have put away in cigar-shops and the houses in front, are a great image, some wooden saints, a sacred sofa or two, some books, chalices, silver candle-sticks, and a great deal of sacred matting and carpet!

"After saving their trash, these specimens of the good shepherds that give their life for their sheep, flew away in company with the owls and bats that infested the ancient walls, except that one priest favored the agonizing victims with his absolution, and Ugarte requested them to 'die happy because they went direct to Mary.' They then forsook the scene, and in that awful night, when fainting women and desperate men strewed the streets, and writhing forms that a few hours ago were graceful and beautiful maidens, moaned and died in chemist's shops, not a priest was to be seen to whisper a word of Christ's comfort to the dying ear, or hold the precious crucifix before the glaring eye.

"The Government has shown no energy, and one minister is unhappily a creature of the clergy, but the people, in whose hearts, as having wives and daughters, there dwells an idea of right—something from God, that priests have not succeeded in poisoning—have been in earnest, and the Government has had to follow and yield to pressure. The decree has gone forth, and not one stone of that accursed church shall be left on another.

"The public contempt and horror of these priests increase with their insolence and inhumanity.

"They preach that the irreparable loss of so many of the fairest and most virtuous of Chili's virgins and matrons is a special mercy and miracle of Mary, who wished to wanted to take them at once, without delay, to her bosom. One monster exults openly at that which has stamped eternal grief and horror on our hearts. 'Because Chili wasted a supply of saints and martyrs.'

"Oh! as we write our eyes fill with tears—nothing can console us in this affliction—we can think of nothing else but our loss—of those who will never come back to us; but still there will have ensued some good if the dark, degrading dominion of the priests has melted away in the smoke of that awful burnt sacrifice, which, laden with the breath of 2,000 victims, rolled up to scourge Ugarte and his accomplices of murder, before the bar of God."

Rome's Daughters.

THE Church of Rome claims the Church of England as her daughter. "If the Church of Rome were ever guilty of idolatry in relation to the saints, her daughter, the Church of England, stands guilty of the same, which has ten churches dedicated to Mary for one dedicated to Christ."—Preface to Catholic Christian Instructed, p. 18.

Wm. Kinkade says: "I also think Christ has a true church on earth, but its members are scattered among the various denominations, and are all more or less under the influence of Mystery Babylon and her daughters."—Bible Doctrine, p. 294

Choosing a Minister---A Legend of Olden Time.

In one of the cities of Asia during the first century, a company of disciples had met together to choose a minister.

We need, said A., located as our church is, in the very heart of a city given to idolatry, a man not only distinguished for talents and attainments, but also for eloquence; I would therefore nominate Apollos, who is “an eloquent man, and mighty in the Scriptures.”

Apollos is undoubtedly eloquent, said B., and a good Biblical scholar, but we want a bold, energetic man, who will grapple with the giant evils of our day, and fearlessly “fight the good fight of faith.” Such a one is Cephas, whose very name suggests a firmness and strength. He is also ardent and zealous, and will “stir up our pure mind by way of remembrance.”

We live among men of great learning and classical attainments, said D., and I would ask whether Cephas is sufficiently scholarly to meet the arguments and sophistries of men distinguished as philosophers and critics?

If you want a highly educated man, said E., select Paul. His scholarship is undoubted, and his learning and his attainments will secure a prominent position among our most distinguished men. Besides, he has a wonderful power of attraction. Why, the Galatians loved him with such intense devotion that if it “had been possible they would have plucked out their own eyes, and given them unto him.”

If Paul is such a great man, said F., it is a pity that he has not a juster appreciation of his abilities. He said himself when at Corinth, that he came among them “in weakness and in fear, and in much trembling.”

Paul’s peculiar talent, said G., seems to consist in writing well. His letters are weighty and powerful “but,” and here the speaker’s manner was sarcastic, “his bodily presence is weak, and his speech contemptible.”

This attack upon Paul irritated his friends, and angry words might have followed had not H., a pale, sad looking man, commenced speaking. Brethren, said he, if our Master had seen fit to afflict you with the terrible evils that have befallen me, you would see the need of a minister who can “bind up the broken-hearted.” Such a one is Barnabas, who is eminently “a son of consolation.” Let him be our minister.

Barnabas, said K., is a lovely Christian, and well qualified to comfort the afflicted, but I doubt whether in other respects he is equal to any of the candidates already named.

I came here as a listener, said L., but you will allow me to make one remark. It seems to me that you expect every possible perfection to cluster around your chosen candidate. Can such a man be found?

I think I have such a one in view, said M. It is not necessary for me to name him; enough for me to say he is “the brother whose praise is in the gospel throughout all the churches.”

As they were about to discuss the merits of the nameless candidate a gentle knock was heard, and to the surprise of all Paul himself entered.

My brethren, said Paul, you know that for a time I have had “the care of all the churches,” and I find that our Master has not given to any one minister every diversity of spiritual gift, but has distributed his gifts as he saw necessary for “the edifying of the body of Christ.”

You will not, therefore, find perfection; but having chosen a minister, receive him as from the Lord, and “esteem him very highly in love for his work’s sake.” Like Epaphras, “labor fervently for him in your prayers, that he may stand perfect and complete in all the will of God.” Pursue this course, and you will no longer say, “I am of Paul, and I of Apollos, and I of Cephas,” but, we are all of Christ.

The name of the successful candidate is not recorded, but the legend states that Paul’s advice was followed, and the church became eminently prosperous.—Cleveland Herald.

Loving Christ’s Appearing.

By D. T. Taylor

To love the second coming of her Lord has ever been characteristic of the true church. This is the test of her fidelity. Without this grace all her professions are vain and false. “The times of our whole hope,” said Tertullian, “cannot be placed before the coming of Christ.” Hence he exclaimed, “Our desires pant after the end of this age, the passing away of the world at the great day of God.” “He shall quickly come and not tarry,” wrote the apostolical Clement. “His Son shall come and abolish the wicked one,” exultingly exclaimed Barnabas. And Ignatius wrote of Christ, “Expect Him who is above all time.” And Polycarp indignantly denounced as the first-born of Satan all who denied our Lord’s second coming to judgment. “Let us ever in anxiety and cautiousness,” says Cyprian, “be awaiting the sudden advent of the Lord.” “We are looking for Christ,” writes Cyril. Jerome used to say that it seemed to him as if the trumpet of the last day was always sounding in his ears the awful summons, “Arise ye dead and come to judgment.” Augustine testifies that Christ’s coming and kingdom “is what we look and pray for.” And Massillon may speak for them all when he affirms of the first Christians, they deem it “one step in apostasy, not to sigh after this return.”

The great reformers constantly consoled themselves in the exercise of an ardent love for that day. The Scriptures, testified Tyndale, “warn us to look for Christ’s coming every hour.” “Long for the coming of the Lord Jesus,” wrote the martyr, John Bradford. Piscator said, “The advent of the Lord is to be looked for with perpetual vigilance, especially by ministers.” “Let us,” said Latimer, “have a desire that this day may come quickly; let us hasten God forward.” “Let us,” said Ridley “cry in our hearts, unto our Saviour Christ, come, Lord Jesus, come.” “We know that he shall return and that with expedition,” exclaimed John Knox. “There is one consolation,” wrote Luther in the heat of his great conflict; “that is, the day of judgment is close at hand.” And again, he exclaims, as though in agony, “May the Lord come at once.” Holding in his hand a necklace of white agates, he said, “I would readily eat up this necklace to-day, for the judgment to come to-morrow.” Melancthon (testifies Elliot) thought it became Christians to dwell much and earnestly on our Lord’s second coming. “All the godly, with sighs unspeakable, wish for the coming of the Judge in glory,” wrote Henry Bullinger. And Brightman wrote of Christ’s coming, “The faithful, through hope of the future marriage, leap for joy, and greatly desire that day.” Cradock on Rev. xxii, 17, says, concerning the word “come,” in this verse, that it all relates to Christ’s advent and declares the Holy Spirit in the whole catholic church, “All together wish and long for His second coming.” The eloquent Milton, of our Lord’s advent exclaims, “Come forth out of the royal churches, O Prince of all the kings of the earth.” “Would it not rejoice your hearts,” inquires Richard Baxter, “if you were sure to live to see the coming of the Lord? Would it not be the greatest joy that you could desire?” And he adds, “It would be the joyfulest tidings to me in the world. Hasten, O Lord, this blessed day. Alas! fellow-Christians, what should we do if our Lord should not return?” “Oh, why are his chariot-wheels so long in coming?” wrote Joseph Alleine. “Though the time be very short, yet love and longing make it very tedious,” Samuel Rutherford exclaimed, “Oh that He who feedeth among the lilies would cry to his heavenly trumpeters, ‘Make ready, let us go down and fold together the four corners of the world, and marry the Bride.’” Thomas Pincent said, “This is the last and the sweetest in the text. Behold I come quickly.” Bunyan calls the great day of God “a blessed and desirable time.” “Come, Lord Jesus! thus beats the pulse of the church,” wrote Matthew Henry. “What comes from heaven in a promise should be sent back to heaven in a prayer—Come, Lord Jesus.” “The servants of Christ,” said Increase Mather, “ought not to have a servile fear of the great day of judgment, but rather to pray and long for it.” “Let this illustrious day come with all its horrors,” exclaims Doddridge. “We shall go from the ruins of a dissolving world to the new heavens and new earth, wherein righteousness forever dwells.” In 2 Pet. iii, 12, John Wesley thus comments:—“Hastening on as it were by your earnest desires and fervent prayers the coming of the day of God.”

Charles Wesley sang, > The church in her militant state > Is weary and cannot forbear; > The saints in an agony wait > To see him again in the air.

And Dr. Watts,— > How long, dear Saviour, oh, how long > Shall this glad hour delay? > Fly swifter round, ye wheels of time > And bring the welcome day.

Gentle reader, do you love Christ's appearing? D. T. TAYLOR, in Voice of the Prophets.

Our Hope.

By A. S. Hutchins

BRO. WHITE : I feel that my heart is still fixed to go with the people of God. The hope of eternal life in the soon coming kingdom of our Lord and Saviour, has for about twelve years been my support, my comfort, my all. Take this away, and what is left? Naught but a shadow, a bubble, a delusive charm.

But with the blessed hope warming, expanding and elevating the heart and affections to heaven and heavenly things, we can well endure the toils, trials and conflicts of life, knowing that the warfare will soon be over, and the glorious reward of victory and immortality be gained.

Shall we then faint and falter and dread the fierce struggle before us? Shall we sink and walk the way of life no more though others fall around us? What though others prefer darkness to light, or dross to the pure gold? Must and shall this too be our choice? No! never; for the Lord will surely reject those that reject him. “For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” 1 Sam. xv, 23.

Let us then “lay hold on eternal life.” Let us run into the name of the Lord, for it is “a strong tower; the righteous runneth into it, and is safe.” “In the fear of the Lord is strong confidence; and his children shall have a place of refuge.” “The fear of the Lord tendeth to life; and he that hath it shall abide satisfied; he shall not be visited with evil.” Prov. xix, 23. Oh, precious promise, priceless consolation!

The great day of wrath hastens on, and who shall be able to stand, when it breaks forth in fury upon the shelterless heads of the ungodly? “The fear of the Lord is to hate evil.” Prov. viii, 13

Let then a holy, filial, reverential fear of God fill my heart, let it mould every thought and action. Let not this principle depart from us for one moment, and all will be well. All will be peace, joy and uninterrupted bliss, though the mountains be carried into the midst of the sea, “though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof;” for God is our refuge and strength.

“Hark, the Eternal rends the sky! A mighty voice before him goes, A voice of music to his friends; But threatening thunder to his foes; ‘Come, children, to your Father’s arms; Hide in the chambers of my grace, Till the fierce storm be over-flown, And my revenging fury cease.’” A. S. HUTCHINS. Wolcott, Vt. Jan. 20, 1864.

Lessons on Christian Sacrifice

Suppose the furnace be heated seven times hotter? yet God can make the sufferer seventy times happier.

Those who refuse to give up their lusts for Christ, will never be inclined to give up their lives for Christ.

Eastern Tour.

It is now about eight weeks since we reported relative to our labors in the East. At the time of our last report we had just returned from a very fatiguing tour in New Hampshire, Vermont, and New York, and were then suffering from severe colds taken in consequence of excessive labor and exposures. We then promised ourselves rest, and the readers of the Review that they should hear more from us during the few weeks we might rest in the society of our children.

But we little thought that we were so soon to suffer still greater anxieties and wearisome watchings, and, finally, to be bereft of our eldest son, the healthiest and strongest of the three then remaining. And now it sometimes seems like a dream, that we are nearly a thousand miles from that scene of suffering, and that our noble Henry, our sweet singer, rests in the silent grave.

At the New York State Conference we decided to extend that tour as far as Michigan. But during our meetings at Brookfield, the last we held in the State, by the influence of a dream, which produced great anxiety relative to our children, we were completely turned around in our feelings, and decided to hasten back to Maine. We said to Bro. Abbey's family, "All is not well with our children."

When we reached Boston we received letters from our children, and were happily disappointed as we read that they were all well. When we reached the depot at Brunswick, we were joyfully greeted by our three sons, all in the enjoyment of health. But in twelve days from this happy meeting, our dear Henry was silent in death.

Thank God that we turned our steps back to Maine to our children. Had we come on to Michigan, as we decided at the New York Conference, news of his sickness could not, by the common course of the mails, have brought us to the bedside of our dear son while living. In only eight days lung fever did its cruel work.

We will not attempt to describe our anxiety during his brief sickness, which nerved us up to watch day and night in our worn-out condition. We finally reached that point where sleep seemed to have but little demand upon us. And when the trying hour was past, there lay before us a journey of nearly one thousand miles, to reach our home. We have shared the warmest sympathy of our many dear friends of the Battle Creek church, and can look back to the triumphant experience of our dear boy during his last sickness with the highest degree of consolation; yet the blow has been a heavy one. This, when the energies were far exhausted by the excessive labors of the Eastern tour, has had a depressing influence upon the mind, and has seriously affected the health. Since our return we have done but little, and that little has been but poorly done. We have numerous calls to labor in this and other States; but at present we must enjoy quiet and rest as far as possible, or, we fear, be totally unfitted for any further service in the cause.

None can take a deeper interest in the Eastern Mission than we. And we are greatly encouraged and cheered by the reports from Brn. Loughborough, Cornell, Bourdeau, and others. We are very glad to see that Bro. Loughborough is succeeding in putting things in order among Eastern Sabbath-keepers. There is a class in the East that nothing can be done with at present, only to let them alone. We refer to Hancock and company. This man gets sympathy in his fanatical course on account of his being blind. It is right to sympathize with the afflicted, because of their afflictions; but it is madness to accept, as a leader to the kingdom of God, through sympathy alone, a man that is twice blind. The best way to dry up the influence of fanatics is to let them alone, but actively visit the scattered friends of the cause, and set things in order with them. Fanaticism covets persecution, and will often starve out without opposition.

Let the shepherds in the East look well to the sheep, and when these deluded ones see the cause moving ahead without them, they may see their folly, and recover themselves out of the snare of the Devil. Said Jesus to Peter, "Feed my sheep"—"Feed my lambs."

Some sores can be cured, while others will best work their own cure. Fanaticism generally must have its run. Those brethren who are suffering in the vicinity of its influence must be patient. Keep clear from it, and in no wise become responsible for its results. God lives and reigns. He will bring all out right in the end.

The Lord is with the Eastern Mission. Eastern brethren are coming up nobly to sustain it, while Western Sabbath-keepers, like brothers, are putting into the General Conference Fund. Dear brethren, let not only your alms, but your prayers also, come up as a memorial before God, that he may pour out his Spirit upon his servants, and give his truth success.

Continue reading: Shocking Blasphemy