Publishing Committee · Battle Creek, Mich. · Apr 19, 1860
THE HOLY SABBATH OF THE LORD.
By B. F. Snook
BY B. F. SNOOK.
(Continued.)
IN our first article we proved conclusively that the Sabbath of the Lord was instituted in the garden of Eden by the act of God in blessing and sanctifying the seventh day. We will next answer some of the objections urged against the above and proceed with the chain of argument proposed in the introduction.
1. It is objected that the Sabbath did not exist before the promulgation of the law on Mt. Sinai, and Neh. ix, 13, 14, is adduced as proof: "Thou camest down also upon mount Sinai, and madest known unto them thy holy Sabbath." Therefore it is claimed the Sabbath did not exist prior to that time.
We reply to the above, first, that such play upon the text is entirely unwarrantable; for if the same reasoning is applied to other scriptures of the same form we can very easily prove that God did not exist before he made himself known to the same people. Proof, Eze. xx, 5. "And say unto them thus saith the Lord God in the day when I chose Israel and made myself known unto them in the land of Egypt." Now any reasoning by which Neh. ix, 14 can be forced to prove the non-existence of the Sabbath prior to the giving of the command, will apply to the above with equal force to prove the non-existence of God prior to his making himself known to his people in Egypt. The reasoning of the objector, therefore, is fallacious.
We again reply that instead of the declaration of Nehemiah proving the non-existence of the Sabbath before they came to Sinai, it is a strong argument in favor of the truth upon this subject. To illustrate: God made himself known to his people in Egypt. If he never had existed before that event he never could have made himself known to them; therefore he must have had an existence before he made himself known. This is true also relative to the Sabbath: God could not make something known that was not in existence. He did make the Sabbath known on Mt. Sinai; therefore it existed before that event.
This is most unanswerably proven by the xviih. of Exodus. "This is that which the Lord hath said, to-morrow is the rest of the holy Sabbath unto the Lord." "But the seventh day which is the Sabbath of the Lord." Verses 23-26. Now when did the Lord say what Moses said he did say? This was not less than thirty-three days before the command was given on Sinai. Do you say God said so in the wilderness? If so, where is the proof? If so, how could he say this is that which the Lord hath said?
Again: It is objected that admitting that the Sabbath existed before it was commanded, the people could not have known it, or it could not have been made known; for, say they, how can you make known something that is already known?
We answer, first that God made himself known to his people in Egypt, yet they were not ignorant of him; for they cried to him constantly on account of their bondage. Ex. ii, 23, 24; iii, 7. Therefore God could make the Sabbath known to his people when they knew something about it. And that they knew something of it before it was made known on the mount, is absolutely certain from Ex. xvi.
We have now finished the objections urged against the position taken in our first article, have turned them against the objector and made them harmonize with the plain teaching of the inspired word on this important subject. Every objection that comes against the Lord's holy day from the same source, must and will meet the same deserved fate, and fall powerless at the feet of him who is carnally minded enough to urge it.
Next in order the nature and obligation of the Sabbath demand our attention.
I. Its nature. The Sabbath is a holy day, a blessed and sanctified day, day of sacred rest honored with the holy name of Jehovah. Isa. lviii, 13,
This day of all the seven is best.
The day which the Almighty blest,
The day in Eden sanctified
Ere man had for transgression died.
O then thou blest and holy day,
Welcome thy coming and thy stay;
Thou bringest me my Maker's name,
To love while life and strength remain.
1. It is commemorative. The Sabbath was instituted by Jehovah to commemorate his rest from the works of creation on the seventh day. God wrought, then rested. Man is required to work and then rest in commemoration of his rest. Six days shalt thou labor and do all thy work, but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work; for in six days the Lord made heaven and earth, the sea and all that in them is. Ex. xx, 9, 10. Here we have the great reason assigned by God himself why we should rest on the Sabbath day; because in it he rested. As long therefore, as it remains a fact that Jehovah rested on the Sabbath, the Sabbath is commemorative of that act.
But just here we meet with an objection, namely, that the Sabbath commemorates the deliverance from the bondage of Egypt; and Deut. v, 15 is brought up as proof. It reads, "And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and an outstretched arm, therefore the Lord thy God commanded thee to keep the Sabbath day." The objection resting on this text is positive evidence that the objector has a sinking theory, for in support of no other would an attempt be made to catch at such a straw. God delivered you from Egypt; therefore commanded you to keep the Sabbath; therefore the Sabbath was peculiar to the Jews and commemorated their deliverance from Egyptian bondage.
Let us test the weight of this objection by presenting a similar one based upon a text of the same phraseology. Deut. xxiv, 17, 18. Thou shalt not pervert the judgment of the stranger, nor of the fatherless, nor take a widow's raiment to pledge. But shalt remember that thou wast a bondman in Egypt and the Lord thy God redeemed thee thence; Therefore I command thee to do this thing. 1st. Thou wast a bondman in Egypt. 2nd. God delivered thee thence; therefore thou shalt not pervert the judgment of the stranger nor fatherless, nor take a widow's raiment to pledge; and therefore obedience to this command is peculiar to the Jews, and commemorates their deliverance from bondage. Truly the legs of the lame are unequal. This objection (notwithstanding it is much relied upon) when brought to the standard of truth is found to have tekel written in black letters on its very brow, and never fails to discover its weakness to him whose mind is enlightened by the spirit of truth.
The plain sense of the above text, the basis of the objector's hope for an excuse to break the Sabbath, is evidently this: When they were in Egypt they were slaves and could not obey God. When this declaration was made they were delivered from bondage and were blessed with liberty to obey God. Therefore he commanded them to keep the Sabbath, because in it he had rested from all his work. Ex. xx, 9–11. God was good and kind to them and delivered them from servitude; therefore they must not pervert the judgment of the stranger or fatherless, for they then would not treat others as God treated them.
2. It is a sign, token; something by which170another thing is made known; a memorial, or monument to preserve the memory of a thing; a mark of distinction. Web.
Eze. xx, 12, 19, 20. Moreover also I gave them my Sabbaths to be a sign between me and them that they might know that I am the Lord that sanctify them. I am the Lord your God; walk in my statutes and do them, and hallow my Sabbaths and they shall be a sign between me and you that ye may know that I am the Lord your God. Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations that ye may know that I am the Lord that doth sanctify you. Ex. xxxi, 13. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual covenant. It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth and on the seventh he rested and was refreshed. Ex. xxxi, 16, 17.
From the above scriptures we learn,
1st. That the Sabbath is a sign, seal, token, mark or memorial of God. This is proved by the fact that in the Sabbath command God is revealed as the creator of heaven and earth, the sea and all things therein. It is therefore the great monument more precious than marble or gold, on which is indelibly graven the name and knowledge of Israel's God. It has been faithful to its trust nearly six thousand years, and has ever stood prepared to minister to the skeptic a sure cure for his soul destroying unbelief. And now, notwithstanding the invasions committed against it by the enemies of God, it raises its majestic front to all the world, and on its time-worn brow is written defiance to the allied powers of darkness. They cannot obliterate one single letter of the great name of its Author with which it is intrusted.
2nd. We learn also that those who obey God in other respects and hallow the Sabbath know that Jehovah is the God that doth sanctify them. John testifies to the same: By this we do know that we know him if we love God and keep his commandments. 1 Epiz. v, 2. Those therefore who love God and keep his commandments know him, and the name of their God is written in their forehead or mind.
3rd. The Sabbath is a sign only to him that keeps it. Hallow my Sabbaths and they shall be a sign between me and you. Eze. xx, 20. From this scripture we naturally conclude that if a man would have the sign of God a sign to him that God doth sanctify him he must hallow God's sign and keep it.
4th. The Sabbath is a sign of God forever—a perpetual covenant—a sign between him and the children of Israel forever. Israel are those who by obedience prevail with God. Therefore the Sabbath is a sign forever to all that obey God. How important it is that we keep this command. God's name belongs to it. If we disregard and profane it, we disregard the great name of him who said, Remember the Sabbath day to keep it holy.
(To be Continued)
Advent Review,
AND SABBATH HERALD.
"Here is the Patience of the Saints; Here are they that keep the Commandments of God, and the Faith of Jesus."
VOL. XV. BATTLE CREEK, MICH., FIFTH-DAY, APRIL 19, 1860. NO. 22.
PRACTICE WHAT YOU PREACH.
TELL me not of garbled sermons—
Elegance of thought and style;
Heard from out your modern pulpits,
Man from error to beguile.
Eloquence may charm the fancy,
Summon an admiring crowd,
Who surround the gifted preacher
With their praises long and loud;
But if God's appointed servants
Would their hearers' conscience reach,
Leading them to paths of wisdom,
They must practice what they preach.
Parents, if your tender offspring
You would lead in ways of truth,
Shielding them from the temptations
Which surround the paths of youth;
Count as vain your time-worn maxims,
And, to make your teachings sure,
Guide them not alone by precept,
But example, just and pure;
For, to shelter from the tempests
Sin's dark clouds would cast round each,
Tender flowers of your protection,
You must practice what you preach.
Teachers, if throughout your duties,
Ever faithful you would be,
Not by words, but by your actions,
Teach in all sincerity.
Youthful eyes are on you gazing,
Youthful hearts your thoughts receive;
Eagerly they catch your accents,
Eagerly your words believe.
Then beware, lest by your actions
Untrue principles you teach,
And forget not you must ever
Strive to practice what you preach.
THE FOUNDER OF OUR RELIGION.
I WILL now introduce the skeptics to the character of the founder of the Christian religion, as a logician, and give them a specimen of that rationalization which he exhibited in pleading his cause with those who opposed his pretensions, in the metropolis of the Jewish nation. I will first read the passage as correctly rendered by Dr. George Campbell of Aberdeen, for it is very much obscured in the common version. It reads thus, John's Testimony, chap. v, from verse 31 to 44.
"If I [alone] testify concerning myself, my testimony is not to be regarded; there is another who testifies concerning me; and I know that his testimony of me ought to be regarded. You yourselves sent to John, and he bore witness to the truth. As for me, I need no human testimony; I only urge this for your salvation. He was the lighted and shining lamp; and for a while you were glad to enjoy his light.
"But I have greater testimony than John's; for the works which the Father has empowered me to perform, the works themselves which I do, testify for me, that the Father has sent me.
"Nay, the Father who sent me, has himself attested me. Did you never hear his voice, or3see his form? Or have you forgotten his declaration, that you believe not him whom he has commissioned?
"You search the scriptures, because you think to obtain, by them, eternal life. Now these also are witnesses for me, yet you will not come unto me that you may obtain life. I desire not honor from men, but I know that you are strangers to the love of God. I am come in my Father's name, and you do not receive me; if another come in his own name, you will receive him. How can you believe, while you court honor one from another, regardless of the honor which comes from God alone? Do not think that I am he who will accuse you to the Father. Your accuser is Moses, in whom you confide. For if you believed Moses you would believe me, for he wrote concerning me. But if you believe not his writings, how shall you believe my words?"
To the captious Jews he thus adresses himself;
1. "If I alone bear testimony of myself, my testimony ought not to be regarded." This is disclaiming any special regard as due him, above others, on the mere ground of his own pretensions. It was equivalent to saying: No persons pretending to honors and relations, a mission and office, such as I pretend, ought to be accredited and received upon his mere professions. No assertions, abstract from other documents in such a case, are worthy of credit. Is not this reasonable?
2. But waiving my own testimony, there is another person whose testimony ought to be regarded. But let us hear the reason why—some reason must be assigned, on account of which more credit is due to this testimony. The reason is: "You yourselves sent to John." But in what does the cogency of this declaration consist? You Jews of this city, of your own accord, had formed such a high character of the integrity, capacity, and piety of John the Baptist, as to depute priests and Levites to him to know what his errand, mission, or testimony was. His character had convinced you of the reality of his pretensions, and he proved himself to your own satisfaction, as being far exalted above any earth-born motives of fraud or deceit. He was, yourselves being judges, a competent and credible witness. Now what did he testify? Did he not tell you that he was not the Messiah; that he was but his harbinger; and that his fame must decrease while mine must increase; that he was from below, but I was from above? Why then did you not believe such a credible witness? Or why receive one part of his testimony and reject the other? I think, then, said he, his testimony ought, in such circumstances, to be regarded. Is not this also reasonable?
3. But he proceeds: "I need not human testimony. I only urge this for your salvation." I would convince you upon your own principles, and show that your rejection of me is without excuse. John, indeed, was a brilliant light, and for a time you considered him an oracle and rejoiced in his light. "But the works that I do," are superior to any human testimony, and these "show that the Father has sent me." To these I appeal—they are public, sensible, notorious, benevolent, supernatural. Could mortal man have performed them? Have not the laws of nature been suspended by my word? Have not the winds, waves, demons, and diseases of every name, acknowledged my power? To these works, only, as proof of my mission, I appeal. They prove not that I am the Son of God, the Messiah. They only prove that the Father has sent me. This is all I urge them for; but if they prove that the Father has sent me, then all my pretensions are credible; for the Father would not have sent a liar or deceiver, invested with such powers. Now I ask, Is not all this reasonable and logical?
4. But again, The Father has himself attested me by his own voice—and by a visible appearance—"Did you not hear his voice? Did you not see his form?" Were not some of you on the Jordan when he attested me when I came up out of the water? Was there not a voice then heard, saying audibly, "This is my beloved Son in whom I delight?" You could not mistake the person of whom this was spoken; for over my head the heavens opened and you saw the Spirit in the form of a dove, coming down and lighting upon my head. You heard his voice then, and saw his manifestation. But you have forgotten this declaration concerning me! Is not this rational and pointed?
5. Once more, "You do search the Scriptures;" and why do you search them? Because you think them to contain a revelation from God; you think and acknowledge that eternal life is in them. This is all true; and in doing this, you act rationally, but why stop here? Now these very scriptures testify of me. To them I make my appeal. They all speak of me; and now show me the oracle, prophecy, or symbol in them, which respected him that was to come, which does not suit my character and pretensions, and I will find an excuse for you. Now I ask, Is not this conclusive?
If this be not argument and logic, I never heard any. So reasons the Saviour. This grand climax of reason ends in the prophecies of the Old Testament. But it is not yet finished.
6. But adds he, You will not come to me. It is not the want of light and evidence. You are now unable to reply. Yet you will not come to me that you might obtain that eternal life promised in the Scriptures. I know you well. You have not a spark of the love of God in you. Had you loved God you would have come to me. Your hearts are full of the honors of this world—these you seek more than the honors which come from God only; yes, this is the secret. It is not argument nor proof, but disposition that you want. You pretend great veneration for Moses. But you do not really venerate him; you do not believe him, for he wrote of me. Now if you do not, with all your professed veneration for Moses, believe him, how will you, or can you believe me? If, prejudiced in his favor, you do not receive his testimony, how, prejudiced against me, will you receive mine? But I tell you, however, I will not become your accuser. Your own Moses, in whom you trust, will one day convict you; for he said of me, that whosoever would not hearken to me, should be cut off from the congregation of God.
Such is a specimen of the topics from which, and of the manner how, the Saviour argued his pretensions, and plead his cause with the people. A more cogent and unanswerable argument is not, if I am any judge, to be found among all the fine models of ancient and modern literature. And let it, I repeat, be borne in mind, that he makes his last appeal to the Scriptures and to Moses. Prophecy, then, in his judgment, is among the highest species of evidence, and it is that which, as a standing miracle, he has made to speak for him in every age and to all people.—Campbell in Debate with Owen, pp. 339–341.
FAITH IN GOD.
By E. Goodrich
BY E. GOODRICH.
ALthough this theme has been the subject of much remark and comment, yet I cannot feel quite at liberty to let it pass without bestowing upon it a few brief thoughts.
Faith, as defined by the Apostle [Heb. xi, 1], "Is the substance of things hoped for;" or, to give the same idea in other words, "Faith gives substance to things hoped for." Because the thing believed, to the person that believes it, becomes a practical reality, exerting the same influence on his or her conduct as though it was a matter of fact, or actual possession. The twenty-five cents promised to the boy for labor or obedience (if the promise is believed), produces the same result as though it was already seen and possessed by the boy. To him, it is a reality, distant in time only.
And thus it is with all faith. It annihilates both time and distance, and continually holds before our minds the object for which we seek, thus calling into action patience and virtue by continually stimulating us to renewed exertion.
Without faith, distant objects can possess no value, because they are not recognized as existing at all. And the necessity of exercising faith is found in the fact that all objects of promise and pursuit are distant; and during the time and notice of pursuit, it is absolutely necessary to take trust for pay, or to receive the testimony as a correct representation of the facts in the case. Wherever faith exists, the promises or threatenings made become animated with life, and possess the power of living realities. But where unbelief exists, no threatening or warning can reach to intimidate, or promise to encourage, because it is the nature of unbelief to deny all testimony.
For an exemplification of the truth of the above remarks, we need but turn our attention to the past history of the world,—to those upon whom the threatened judgments of God have fallen, and to those who have received especial favors of God; viz., the worthies. Faith, wherever it exists, is the beginning and ground work of friendship and loyalty. Whereas unbelief, whether it exists in the form of a root or as a full grown tree, can only be regarded as rebellion.
The above named considerations show us how important it is that we should believe in the truth, and reject error. But the point that claims particular attention is the kind of faith embraced in the heading; viz., godly faith. Because it is not the amount, but the kind; it is not the quantity, but quality of faith that will translate us at the appearing of Jesus.
A single grain of the right kind of faith will enable us to remove mountains, and open to us the gates of eternal life. Whereas any amount of the spurious coin will avail us nothing in the time of sorest need. And concerning the quantity we need not speak; for even at this time there is any amount; yet much that claims to be godly and saving is of terrestrial origin, and can exalt its possessors no higher than its parentage. Godly faith is of divine origin, and every proposition embraced therein is divine, resting on divine authority, or trusting in divine power for its accomplishment. The difference between those who have the faith of the world, and those who have the faith of God, does not consist in that the former reason, and the latter do not; for no man can have an intelligent faith without exercising his faculties of reason.
The difference consists in the fact that the natural man, the man of the world, reasons from natural causes to natural effects. Having philosophical, mathematical, geological, or, in a word, scientific precedents, he reasons concerning the results that must obviously follow. And in those things he reasons correctly, and is wise; yet his wisdom is of this world, and his faith belongs only to this life, while the godly man reasons from divine precedents to divine conclusions.
And how appropriate the language of Scripture which says [1 Cor. i, 19, 20], "I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolishness the wisdom of this world? Again, [chap. xi, 14]. "But the natural man received not the things of the Spirit of God; for they are foolishness unto him."
These and other portions of the same chapters, together with many other scriptures of like import, show how great the difference between the faith of the world and the faith of God. They show to us that God hath designed that the faith of his people when perfected shall stand, not in the wisdom or works of man, but in the power of God.
This is the rock over which every unbeliever, whether Jew or Gentile, has fallen. He has endeavored to comprehend God through the wisdom of this world. He has looked, yet vainly looked, for the accomplishment of God's purposes through natural law, or through the course of ordinary means. But the Christian is never permitted to reason from surrounding circumstances, or from human probabilities. It is said of the worthies that through faith they subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, &c.; while it is said of Abraham that he believed God and it was accounted to him for righteousness.
The question, then, may be summed up in the following manner: 1. The promises of God are God-given promises. 2. The promises of God can be accomplished only by the employment of divine interposition; hence, 3. Nothing but the exercise of divine faith can receive the promises of God, or look for their complete accomplishment.
In this view how plain it is that Ishmael (the son of the handmaid) could never have filled the place of Isaac; for he was neither the son of promise, nor the son of faith; neither was he a figure of him that was to come. But Isaac was all these. Had the children of Israel understood those things, and that they possessed the faith of their father Abraham, they would never have looked for the fulfillment of the most sublime promise that God ever made, through the ordinary course of nature. They would have seen and understood that although the promised Messiah was to be the seed of the woman, yet he was to be the Son of God also. He was to be an embodiment and manifestation of divine power. But failing to see these things, the very reason why they should have received him became the reason why they rejected him; and they stumbled and fell headlong over the very stone for which they (as builders) were looking. These things are admonitions to us; and it is a matter of fear that many at this hour possess a faith no better—a faith that grows from the soil of human wisdom.
Let us see how much godly faith a man is required to exercise, to believe [Matt. v, 5] that the meek do now inherit the earth, when they as well as atheists and infidels have to pay an equivalent in cash. Surely none. Such faith looks just like Ishmael. Again, how much godly faith must we have to believe in the natural immortality of man? Do not Pagans and the entire heathen world believe the same? Where then is the distinguishing characteristic of our faith? No, no; this must not be; we must not look to nature for that which God alone can give.
But again, suppose we believe in a resurrection of the dead that can be accounted for on natural principles; or suppose that we reject the resurrection of the Bible (the resurrection of the body) because we cannot account for it on philosophical principles; are we then any better than the world generally? Certainly we are not. What shall we do then? Simply, have faith in God.
Edinboro, Pa.
IF YE LOVE ME KEEP MY COMMANDMENTS.
By E. Macomber Jr.
If ye love me keep my commandments. And I will pray the Father and he shall give you another comforter that he may abide with you forever; even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him, but ye know him for he dwelleth with you, and shall be in you. I will not leave you comfortless; I will come to you.
Some time has elapsed since I first believed in the near approach of our Lord and Saviour to restore all things spoken of by the mouth of all his holy prophets since the world began. A few months have elapsed since I fully made up my mind to keep the commandments of God; and I thank God he has manifested himself very sensibly to me since I have come to this conclusion. I can now claim the promise of God, and can exercise faith without which it is impossible for any one to please God. As we read in Heb. xi, 6: But without faith it is impossible to please him. For he that cometh to God must believe that he is, and that he is a rewarder of all those that diligently seek him. Now dear brother I am led to conclude that no one can come to God with acceptance and believe he will manifest himself fully unto him except he fulfill the requirements that he has laid down, no more than I could expect a favour of an earthly monarch if I had transgressed the laws of that monarch. How much more should we be anxious to obey the laws of God. But I notice there are many that pay little or no attention to this all important matter.
Dear reader how can you expect favors of God except you obey the laws of God. You may ask what is the law of God? What God has commanded is his law. There has much been written, and much has been said upon this subject, but it seems to me the more there is written, the farther off some are, especially many that are looking for the Lord from heaven soon. I read in Eccl. xii, commencing 10th verse, The preacher sought to find out acceptable words and that which was written was upright even words of truth. The words of the wise are as goads and as nails fastened by the master of assemblies which are given from one shepherd. And further by these my son be admonished: of making many books there is no end, and much study is a weariness of the flesh.
Let us hear the conclusion of the whole matter. Fear God and keep his commandments, for this is the whole duty of man. If this is the conclusion of the whole matter which is declared to be by the word of inspiration, I cannot see why all that love God cannot come to a decision in regard to their duty at once without delay.
We find in the Scriptures that many anciently came short of the glory of God by disobedience as far back as Adam. He fell through disobedience, and all from that day up to this have fallen through the disobedience of God's commands; and shall any of us that have been trying to grow in grace and a further knowledge of the truth fall through disobedience to God's commands.
My dear friend, whoever you are, while you think of this subject be sure to thoroughly investigate and prayerfully search the Scriptures to see if these things are so, and seek to obtain the Spirit of Christ; for except ye have the Spirit of Christ ye are none of his. May the Lord help all that are striving to enter in at the strait gate to remember that the blessing is to them that do his commandments; they shall have right to the tree of life, and enter through the gates into the city.
My friend, my anxious request is that you may study the commandments of God and try to keep them, and seek faithfully the Spirit of Jesus, and then you will be owned of God, and share in all the glories of his beloved Son. There are many that break the first and fourth commandments and do not realize it. Look at and attend to it, and be sure to be on the Lord's side.
The day of the Lord hasteth greatly, and who may abide the day of his coming, and who shall stand when he appeareth? All such as teach for doctrines the commandments of men will be ashamed and cannot stand in that day that is so near. Is the observance of the first day of the week as a Sabbath for divine worship a command of God? The Scriptures do not teach thus. Is the seventh day the Sabbath of the Lord thy God? The Scriptures do teach that it is. They also teach that it is better to obey God than man.
My prayer is, O Lord help thy wandering children to come to a knowledge of the truth as it is in thy word, and to be steadfast, immovable, ever abounding in the work of the Lord.
Your brother waiting for Israel to be gathered into the promised land.
E. MACOMBER JR.
New Shoreham, R. I.
Wandering Thoughts and True Happiness
A most favorite scheme of the great enemy to counteract good, is to endeavor to flood the soul with wandering thoughts.
The ungodly rich man hath more than reason can desire, and still he is dissatisfied; the righteous poor man hath but little, yet is contented, and hence truly happy.
True flowers of loveliness, true gems of beauty, are found only in the deathless land.
THE EFFORT IN FAIRVIEW, IOWA.
By M. E. Cornell
Bro. Smith : The interest in Fairview has received a new impetus since my last report. A man that is claimed by the Methodists as their "breaking team," but known generally by the title of "Crazy Adams," obtained the Baptist house in Fairview for the purpose, they said, of exposing error. A large audience were assembled to hear what could be said on the other side. Eld. Adams was accompanied by the presiding Elder, and two other ministers of the same order, all of whom fully endorsed the sermon, if their frequent amens signified anything.
The sermon consisted of three texts of scripture, (not telling where to find them) and thirty-seven anecdotes. That the readers of the Review may judge of the character of Methodism in this section, I will give a few extracts from my notes.
1. No man that really believed Universalism or Infidelity was ever converted.
2. If I knew the world was coming to an end in a week I would not preach it.
3. Any man that says Saturday is the true seventh day is a consummate knave or a fool. Two merchants in DeRuyter, N. Y., kept two different days, and neither of them knew anything about it. If he had a boy ten years old, that knew no better, he would claim that he ought to die; and if it was in the fall of the year it would be an advantage, for such a boy would not be worth wintering.
4. Our missionaries in China do not pretend to keep the same day that we do here.
5. This world is yet in its infancy, or else Christianity is a failure.
6. Universalism cannot flourish in the South, because the people are so open and frank down there.
These are some of the most decent things he said, and some of the others are not fit to publish. When their meeting was closed I undertook to give notice that I would review the same, and the presiding Elder began to sing to drown my voice, but he was called to order by many voices, and I finished my announcement to reply.
It is perhaps due that I should state that not all of the members of the M. E. church in Fairview were in union with the effort. Some of them were disgusted, as well as most of the professors of other denominations. Several others have decided to obey the truth since my last report, and a goodly number are still investigating. Eighteen have subscribed for the Review. I commenced a course of lectures in the Disciple meeting house in this town last evening, and there is a prospect of a good hearing.