Earlier text: HISTORY OF THE SABBATHWESTERN TOUR.
By James White
We left Battle Creek for the West Feb. 19th, and found our lodgings at a hotel in Chicago some past midnight—at 8 o'clock next morning were on our way through the city on business—purchased type, paper, rubber suit for baptizing, and rubber clothing to keep off the storms, in all to the amount of $150—hastened back to the hotel weary—dinner ready, and cars to start in a few moments—ate, and hastened to the cars, and away we went—reached Janesville, Wis., about 5 P. M., where our good Bro. Loudon took us to his house for supper—hastened back to take the cars at 6 P. M. for Brodhead, where Bro. Wood took us to his house about 10, P. M. Avon is six miles from the rail-road, a farming community. The brethren have a neat place of worship, twenty-eight by fifty. And although the Review containing our notice of the meeting was only about twenty-four hours ahead of us, at the usual hour of worship we found the seats full of attentive hearers, three-fourths Sabbath-keepers. We spoke with some freedom four times during Sabbath and first-day, and Mrs. W. gave her testimony three times. On first-day it was with some difficulty that all the people found seats. These were the readers of the Review, and those of their neighbors they could on short notice speak to. With two weeks' notice a large portion of the crowd would have had to remain out of the house. On Monday a church of fifty members was organized. There are many more Sabbath-keepers in the community, and the number is constantly increasing. Some are waiting for baptism. There is a general interest in the community. The entire audience on first-day seemed to feel the force of truth. Bro. Sanborn has labored judiciously and faithfully with this people. Some difficulties have arisen which have threatened the destruction of the body. Could Bro. S. have been left to manage them, much might have been saved. We deeply sympathize with this people, especially those who have erred the most. May God bring all the erring fully back to the fold. The brethren liberally helped us on our journey, and heaped upon our heads thanks for our timely visit, and well-wishes and blessings on our journey to other appointments. We are enjoying usual health, and most perfect freedom o. spirit. We design to go forward by faith and do our duty fully, and instead of mourning over others' errors, seek for freedom, and let others feel the weight of their own wrongs. God has given us a testimony, and he will give us freedom and strength to bear it. It is the duty of God's people to support his cause, and in order that none should be burdened it is necessary that there should be system employed in obtaining the means of that support; and I know of no plan so admirably adapted to that purpose as the plan of Systematic Benevolence, or of laying by in store as the Lord has prospered. My position in the Office has enabled me to observe its workings, and to become acquainted with those churches and individuals who have adopted it, and my object in writing this article is to try to present this beautiful system of finance in its true light; not that it has not before been thoroughly and ably presented to the readers of the Review, but for the purpose of stirring up your minds by way of remembrance, in hope that those who have not yet acted upon it may see its beauty and consistency, and thereby be led to adopt it. Systematic Benevolence is truly what its name imports—benevolence systematized. Every one gives something. Even the children esteem it a privilege to lay by in store their pennies upon the first day of the week, and when the Treasurer passes around they cast them into the treasury, so that the amount given by one person or family is small, usually much less than they formerly paid for tea and coffee, but the aggregate amounts to quite a sum. For the purpose of showing its workings I will cite the church at Battle Creek, not because brethren here do more than in some other places, which is not the case, but for the reason that I am better acquainted with their circumstances. This church numbers seventy-two members, most of whom are poor, and all have to depend upon their daily labor for their support, and during the last year their contributions amounted to three hundred and sixty-two dollars and forty-five cents. The amounts given by individuals ranged from one to twenty cents a week as a personal donation, according to the circumstances of the donor. Some young sisters gave only one cent per week, while a few young men who had no families to support gave as high as twenty cents per week. These, however, were the extremes. The weekly donations by the majority ranged from three to ten cents, while others who had property, gave, in addition to their personal donations, the sum of two cents per week upon each hundred dollars they were worth in property. The result was the amount stated, and no one was burdened. Out of this amount they donated one hundred dollars to the Publishing Association, and after defraying all necessary expenses they had quite a sum remaining in the treasury. This church could, if necessary, from the S. B. fund alone support a tent in new fields during the entire tent season. And so could some other churches which I might name. Before the plan of Systematic Benevolence was adopted, the treasuries of churches were bankrupt, and when preaching brethren visited them they either had to let them go away without any remuneration for their traveling expenses and labors, or had to resort to improper collections. In such cases it was the few who had to make up the amount, and it was often burdensome to them; but it is not the case now with those who have adopted the plan of Systematic Benevolence. When our messengers visit these churches their expenses are met out of the treasury, and no one is burdened, and there is no necessity of "gatherings when they come." A brother from one of the neighboring churches called at the Office a few days ago and handed in quite a liberal donation to the Publishing Association from the S. B. fund of the church. Bro. White remarked to him that there should not exhaust their treasury, but keep some time for messengers who might labor with them. He replied, "We have a care for that, we still have forty dollars in the treasury." There has been donated to the Publishing Association since its organization the sum of seven hundred and fifty-four dollars and seventy-seven cents from the S. B. fund of different churches and individuals. The plan of Systematic Benevolence has become a fixed fact among the Seventh-day Adventists, and is intimately connected with the third angel's message; and those churches who have acted upon it are united and prosperous, and those who have not fully adopted it are rent with divisions and dissensions. And I verily believe that they will continue to be thus shaken until all opposition to this reasonable and scriptural system be either shaken out or conformed to it. I see in it the system of finance which is to provide means to effectually carry out the loud cry of the third angel's message. Will not those of our brethren who have not yet adopted it, immediately enter into a covenant with the Lord to give of their means as the Lord has prospered them, to assist in carrying out this great work, even if necessary at some sacrifice, for the time is fast approaching when the Lord will say, "Gather my saints together unto me, those who have made a covenant with me by sacrifice." Ps. 1, 5. MEETINGS IN N. H. AND SOUTHERN VT.
By A. S. Hutchins
Agreeably to appointment, Bro. Stone and myself have attended our meetings in N. H. and Vt. On this tour our hearts have been comforted and much encouraged. The cause of truth is onward. At Washington, N. H., brethren and sisters met together from several surrounding towns. The word was spoken with good freedom, and it seemed to be received with all readiness of mind. The evening following the Sabbath we109enjoyed one of the most precious prayer and conference meetings that we ever attended. The meeting for organization was somewhat lengthy, but most pleasant and harmonious. Fourteen united with the church, while a few stood out. Bro. H. P. Wakefield was chosen elder, and Bro. C. K. Farnsworth, deacon, of the church, without a dissenting voice. We hear very encouraging reports from there. At New Ipswich, N. H., the meetings were characterized by the same sweet, harmonious spirit. The church organized, and chose Bro. A. H. Huntley for their elder, and Bro. L. W. Hastings for deacon. Here also the brethren and sisters were strengthened, and felt to pursue their heavenly journey anew. At Vernon, Vt., we found a few brethren and sisters striving to enter into eternal life by keeping the commandments of God. We preached five discourses in the meeting house, but the storm and severe blow kept many from being present who doubtless otherwise would have come. We hope the time is not far distant when a full course of lectures may be given here, and when honest souls shall decide fully to keep all God's commandments. It was not thought best to organize here at present. We found the few Sabbath-keepers in Jamaica, Vt., laboring under some trials and discouragements; yet a portion of them seemed resolved to suffer with Jesus that they may also reign with him. Brotherly love should be cultivated more here. Some hearty confessions were made, and wrongs righted. Christian fellowship was found to exist among most of the number. These all expressed a desire to unite with the few Sabbath-keepers in Andover in church fellowship. Good victories, which we hope may be lasting, were obtained in the meetings in Andover. The Lord help the little flock to press together here, to love as dear children. The brethren organized, and appointed Bro. Horace Barr to lead the meetings at present. They will be glad to be united with the brethren in Jamaica, after which church officers will probably be appointed. Calls for meetings in other places did not come till our arrangements were all made, and we did not feel free to alter them. May the importance and solemnity of the time in which we live be duly realized by us all, and lead every member of the body to act in unison with the great work of preparation for translation into the everlasting kingdom of our Lord and Saviour Jesus Christ. “DISCUSSION ON THE SABBATH.”
By R. F. Cotrell
“Our late discussion, in Boston, on the keeping of the seventh-day Sabbath, was of considerable interest. Several, who had been troubled with doubts, had them all removed by the plain teachings of the Bible, and are more than ever resolved to be Christ's instead of Moses' disciples. They have concluded to leave the law—the 'school-master,'—and follow Jesus, preferring the new to the old covenant; the liberty of the gospel, to the bondage of the law.—a World's Crisis. We learn from the above that some, in Boston and vicinity, “had been troubled with doubts.” Doubts of what? Whether they would be Christ's or Moses' disciples, it would seem. It is a wonder that the brethren of the Crisis, who are professedly looking for the second advent of Jesus Christ, should fall into doubts about being Christ's disciples. Has any one, at this late day, been teaching, “That it was needful to circumcise them, and to command them to keep the law of Moses?” It is strange that such teachers should have any influence, since that question was settled by the apostles themselves, more than eighteen hundred years ago. Acts xv. But, very happily, their doubts have been “all removed by the plain teachings of the Bible,” and they are “more than ever resolved to be Christ's instead of Moses' disciples.” Good! “They have concluded to leave the law—the 'school-master'—and follow Christ.” Then they were actually Jews, it seems, and have been converted to Christ; for how could they leave the law who had never kept it? Enough of irony. Eld. G. knows that it is easier to throw dust than to build a turnpike. I venture the assertion, that no Jews were converted at the discussion; and that none of his brethren had thought seriously of giving up Christ for Judaism. The question discussed related to the Sabbath of the fourth commandment—an institution ordained for man in Eden, thousands of years before the old covenant was made with the Jewish people. It is no wonder that people who are living in violation of the fourth commandment, should have doubts, and fears also, that they will not be able to stand in the great day of God's wrath. I know some of the readers of the Crisis that are thus troubled, and who say they would like to see, in the Crisis, some of those “plain teachings of the Bible,” adduced in the debate. They would be better satisfied to see them, than merely to hear of them. They are under the “bondage of the law,” and will be till they forsake their sin of Sabbath-breaking, and come to Christ for pardon. Unless, indeed, the Crisis, or some one, can produce something to quiet their consciences, and make them “more than ever resolved” to continue in disobedience. May God save them from the fatal opiate, and bring them into the liberty of God's people. Says David, “I will walk at liberty, for I seek thy precepts.” “Great peace have they which love thy law: and nothing shall offend them.” Ps. cxix. R. F. COTRELL. REPORT FROM BRO. SNOOK.
By B. F. Snook
We are still doing what we can in this good cause. We held meetings with the church at Fairview, from Jan. 23 to 27. The meetings were well attended, and Bro. Shortridge preached to profit and interest. On first-day we organized and had a good time. The church is now united and in a good working condition. Eight were baptized. We hope they may all hold fast to their present attainments and go on. We next began meetings in Marion, Jan. 28, and closed Feb. 13. Bro. Shortridge gave a short course of lectures, which called out and interested a large audience. The church here has been in a very unhappy state, but we think now is entering upon better days. It was the opinion of all that we had better organize. We accordingly did so, believing that nothing could be gained by waiting. Twenty-seven came in, and a number of others will come soon. Those who have come in seem united and strong, and we hope and think will get along well. The visions are a great stumblingblock to a number that stand off. We hope that they will open their eyes to see the light that shines so bright. Some say that they cannot receive them without new light; but we feel that if they cannot see the light that now shines, they will not see that which is to come. One thing is certain, that there is evidence enough to convince all the best and most experienced in the message, and if they can be convinced, why not we? There is something wrong somewhere. Either a few are right and the whole church wrong, or the church is right and they are wrong. May God help them to see their wrong. If they are his, he will help them to see and lead them along; but when light is offered and refused, there is great danger that we may be spued out of his mouth, and rejected. Dear brethren, be careful! O beware! We next went to Lisbon and spent the Sabbath with the brethren there. A good company of the brethren and sisters from Marion accompanied us. We had a communion meeting, and precious was the season. God blessed us much. May the Lord guide us and save us all. Amen. B. F. SNOOK. LETTER FROM THE CONG. CHURCH AT MALONE, N. Y., TO S. B. WHITNEY.
A few words now in regard to the doctrines which you have recently embraced as substitutes for those you once adopted, but have now put away. 1. The doctrine of the Trinity you set aside as not a scripture doctrine. Our creed on this subject is, that there are three persons in one God, not three persons in one person, and that Christians are required to baptize in the name of these three, as constituting the only true God revealed in the Scriptures. The doctrine of the Trinity is a doctrine of faith, not of comprehension, nor could we solve the mysteries of this infinite, wonderful Being, if he were presented to us as existing in one person only. We must admit that God knows infinitely more of the manner of his own existence110than we, who are but finite, can know; and when he condescends kindly to instruct us in this great matter, does it not become us modestly to believe what he says? This we do; but this you refuse to do, launching out as you have done with Unitarians and Socinians to become wise above, and against, what God has written. Against this reckless and dangerous course we must solemnly warn you. 2. The doctrine of annihilation is another part of your new theory. You said to the church that you believed that both the righteous and wicked lose their consciousness of personality and responsibility, as moral agents, at death. If this doctrine is true, how could God consistently say to Moses, "I am the God of Abraham, of Isaac, and of Jacob," when, as your doctrine implies, all those patriarchs, dead for centuries, had in reality no existence, the very absurdity which Christ proposed in the same case to the Sadducees: "God is not a God of the dead, but of the living." God called Moses into the mount, not to translate him as he did Enoch and Elijah, but to die; he died, and the Lord buried him. And has Moses' spirit slept there with his body till this time? Michael, the archangel, and the Devil, once had a dispute about the body of Moses [see Jude 9], but not about his soul, as they both knew where that was; and James, Peter, and John, learned the destiny of that noble spirit when they had the honor of seeing him with Christ on the mount. See Matt. xvii, 1-4. Has Moses ceased to be conscious since that time? Isaiah, in chap. lvii, 12, shows that the spirits of the righteous are conscious on their departure from the body. "The righteous perisheth, and no man layeth it to heart: and merciful men are taken away (not annihilated, or put to sleep except their body) from the wrath to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness." Here is the manner in which God disposes of the whole compound man at death. The body rests in its bed, or grave, while the soul of the righteous enters into peace with kindred spirits, and walks in righteousness. The same doctrine of the consciousness of the soul on departing from the body, was taught by our Lord when he said to the dying thief by his side, "This day shalt thou be with me in Paradise." This day, does not mean to-morrow, as some have pretended, or a day lasting to the resurrection. Christ did not insult the poor, anxious, dying thief in this manner. The legs of both thieves were broken, while Christ still hung on the cross, and probably both were dead before the day expired, and Christ's promise fulfilled to the penitent thief. We believe Christ in this matter in preference to any speculation. The case of the rich man and Lazarus [see Luke xvi, 19-31] must satisfy everybody but scoffing infidels of the immediate consciousness of departed spirits, whether good or evil. The following scriptures are evidently against the doctrine of the final annihilation of the wicked: Mark iii, 29; Jude 7; Matt. xxv, 46; Rev. xx, 10-15; Isa. lxvi, 24; Mark ix, 44, 46, 48; Matt. x, 15; xi, 24; Mark vi, 11; Luke x, 12, 14. The advocates for final annihilation insist strongly on the language of the last chapter of Malachi, where a day is predicted as approaching that should "burn up the wicked, that it should leave them neither root nor branch." The day here spoken of was when the Sun of righteousness (Christ) should appear with his harbinger, John Baptist, called by Malachi, Elijah, and thus a great day be enjoyed by the righteous, but a terrible day, a day of defeat to enemies—to the Herodians, to scribes, Pharisees, and Sadducees—and would continue till Jerusalem should be destroyed, and the nation killed or dispersed. Here then was a complete destruction of God's enemies, of all their plots, devices, and sinful pleasures, leaving them neither root nor branch. Another day of retribution is coming, when all the wicked of every country and age shall meet with a similar overthrow; and all this without the extinction of being. Sodom and Gomorrah were once destroyed, root and branch, by fire, and yet Jude says, "they are set forth for an example, suffering the vengeance of eternal fire." We read also that the wicked shall be punished with everlasting destruction from the presence of the Lord, and the glory of his power. 2 Thess. i, 9. There are many other passages which show most clearly the final and everlasting existence of the wicked, and their misery, which misery we must understand by the term, "wrath to come." This doctrine of annihilation which was taught by the Sadducees, who denied the existence of either angel or spirit, has been too gross an error to have obtained much credit in Christian countries for 1800 years; but during the last fifty or sixty years it has been gradually making its appearance in one form or another, and in different quarters. About fifty years since, a man by the name of Uriah Smith,* professing to be a Christian, introduced the doctrine into this country; first gathered a society of this kind in Bangor. He denied the Sabbath, laughed at church articles, rejected the Trinity, and the divinity of Jesus Christ. He turned out to be too immoral for Bangor to retain, but some of his party retained his doctrine while he left, and it has since obtained patronage in some sections of St. Lawrence county. Annihilation is the doctrine of infidelity. Christ treated it as such when he reasoned with the Sadducees, saying, that they "erred, not knowing the Scriptures." It is a doctrine of selfishness, invented and adopted by those who pretend to believe the Scriptures, hoping greatly to modify, if not to do away finally and forever all the declarations of the Bible on the subject of future punishment. If they can persuade themselves and all their friends that the worst they have to fear when they die is forgetfulness of all their sins to the resurrection, and then only become conscious to be sentenced to a second sleep which will prove eternal, the difficulties of the future are measurably overcome. Thus convenience, instead of the Bible, is followed. In reference to what you remarked when before the church in respect to your change of views in regard to the mode of baptism, and that you reserved your assent at first to the doctrine of the saints' perseverance, we have but few words to say. Baptism, whether by immersion, or sprinkling, or pouring, "is not the putting away of the filth of the flesh, but the answer of a good conscience." And in regard to falling from grace, we suppose you do not consider it a Christian privilege to apostatize from God, so as never to return; but we are sorry to find that you have not carefully and fully examined the scriptures on which we firmly rest our belief that all converted persons "will be kept by the power of God through faith unto salvation." And now, dear young brother, we have endeavored to admonish you of your errors in Christian love, by showing you from the Scriptures the "more excellent way," from which we can but be confident that you have departed. And we are sure that if the truth of God is what you supremely desire, you will candidly review all that we have written. We have cautiously avoided all epithets and unkind expressions; and in consequence of your youth, and considering your case as yet hopeful, we have drawn out our letter to an unusual length. We have, as we promised, carried you in our arms of affection to "the only wise God our Saviour" in prayer. And to him we invite you afresh to go, that he may anoint your eyes with eye-salve that you may see, and administer a fresh supply of humility, meekness, love, teachableness, and faith, to your soul. We believe in our souls that you are beguiled by false doctrines, and we pray the Holy Ghost to enlighten and save you. Your sincere friends,
In behalf of the church,
A. PARMALEE.
J. R. HENCK. FIFTY UNANSWERABLE ARGUMENTS!
By E. GOODRICH.
Such seems to be the title of a work recently published against the claims of the Sabbath. As I have not seen the work, of course I cannot judge of its merits. The title however makes a very unfavorable impression. Fifty unanswerable arguments seems altogether too cumbersome a thing to be either conveniently handled or pocketed. Fifty unanswerable arguments! Why so many? It is written, "In the mouth of two or three witnesses every word is established." Yes, a single fact is an immovably stubborn thing. And as important a case as a trial for murder, a trial for life, may be readily disposed of upon the evidence of one well-qualified, unimpeachable witness, corroborated by the dead body of the murdered man. Now all wisdom is manifested in the application of power for the accomplishment of some desirable end. And the bare fact that a man should employ fifty courageous, invincible men to accomplish a certain work, would certainly indicate that the enterprise was a desperate one. And the fact that an intelligent man should employ what he knew to be fifty unanswerable arguments in the treatment of any plain case, is certainly more than modest men can believe. If the title had been, "An Argument," "A few Arguments," "A few Nuts worth cracking," or something of the like, then it would be interesting; but to say, "Fifty Unanswerable Arguments," is altogether too big to be credited. They might as well say the assassin struck his victim fifty fatal blows, when the bare fact that he struck him the second time would be evidence that he either was afraid the first blow was not enough, or else he wished to wreak vengeance on the dying or dead. Whether the above work is what its title indicates, I am not anxious to decide. But the idea that fifty unanswerable arguments are employed, would seem to indicate that either the case was very obscure and doubtful, if not desperate, and therefore forty-nine would not do or else the writer wished to beat the thing after it was mortally wounded. Or it may be that the author mistook the work in which he was engaged. Well, be the thing as it may, it certainly looks suspicious from every point of observation. There is however, one successful argument against the Sabbath; and lest the above author, like all others who oppose the Sabbath, has forgotten to mention it, I would refer to it here. It is this: The Sabbath of the fourth commandment is very unpopular, and therefore it is inconvenient. It is crossing both to our carnal mind and interests to observe it. The above I think, as far as I have investigated the matter, is the all-prevailing argument against the Sabbath of the fourth commandment.