Earlier text: THE EXPOSITOR AGAINOf a Series of Lectures on the Sabbath Question, delivered in Battle Creek, March 31st-April 4th, 1857.
(Continued) F. "We need rest, but the seventh day does not meet man's wants. Man must rest when he needs it." Man must keep the Sabbath holy whether he needs rest or not. It is not only to meet his physical wants, but it is to be a "delight," because it is "the holy of the Lord, and honorable." Isa. lviii, 23. His physical wants would be met by a rest that was not holy or sanctified, and upon which no special honor was placed. F. "Proof is wanted that the church secures blessings by observing the seventh day. These are secured by walking in the truth." F. "Blessings would be secured as well by observing any other day." Yes, if God had sanctified and commanded the observance of another day, and thus placed us in the same relation to it. But here is the great difficulty; some "other day" will do as well. All agree to keep a day, but they seem averse to having God choose for them. Many are the pretexts for sliding on to another day. The celebrated Dr. Justin Edwards gives the following: "The primary and essential idea in the numbers "six" and "seven," as used in the command, is that of proportion. . . . Men who call their first working day the second day of the week, and who, on the seventh day from that keep the Christian Sabbath, do as really comply with the spirit and letter of the fourth commandment." &c. As many seem to rely on this position, I here take occasion to notice it. The fallacy of this is easily seen, (1.) The word "seven" is not used in the commandment, but "seventh," which is ordinal, and does not convey the idea of proportion. His theory, the seventh part of time, would introduce confusion, should the days vary in length, as was the case in the days of Joshua. But when an ordinal number is used the reckoning is not disturbed by one day's being protracted to twice the length of the others. It is "the seventh," without regard to length or proportion. (2.) The scripture says that "God hath made man upright; but they have sought out many inventions;" [Eccl. vii, 29] but this invention of "turning things upside down," calling the second the first, and the first the seventh, thus robbing God of his own and rendering as a substitute that which he has never required, while yet professing to obey his requirements, is about as ingenious as it would be to call Baal by the name of Jehovah and worship him according to the first commandment. (3.) It is hard to conceive how the first day can be kept according to the letter of a commandment which says the seventh day. F. "It is claimed that the Sabbath was made for man, to meet his necessities. Adam did not need rest. He could not be weary. Weariness or fatigue is a proper result of transgression." The duty to rest, as laid down in the commandment, is based on the well-known fact that "God rested;" and to show the fallacy of the above declaration, it is only necessary to say that God's resting was not the result of weariness or sin. He says: "It is claimed that the Sabbath was made for man;" and mark! the Saviour makes the claim; for these are his words, and we are willing to let candid, reasoning people judge whether that which was "made for man," before the fall, was necessary or unnecessary. When people array themselves against the truth they expose their weakness by the inconsistent positions they take. He endeavors to show that,
1. The Sabbath was Jewish, and made for the Jews alone.
2. It did not meet man's necessities; for Adam did not need rest! and weariness is a consequence of sin.
That is to say, if those for whom the Sabbath was made were sinners and did need rest, it would have met their necessities. But the Jews, for whom he says it was made, were sinners and liable to fatigue; hence we might conclude it was founded on their necessities. Would it be unreasonable to suggest that it might likewise have met the wants of other nations similarly situated? Mr. Fillio summed up this part of the argument by asserting that it amounts to a demonstration that the Sabbath was a positive institution. His next effort was to find a positive enactment to suit the institution. He proceeds: F. "The history of the world for 2513 years says not a word for the Sabbath. Not a word about Sabbath-breaking when the world was filled with crime; hence, there was no such law." Of all deception, that is most unfair and dangerous which conceals and covers up the truth. Where a direct untruth is uttered there is comparative safety; as the mind will most readily detect it; but when a person professes to tell the truth, and covers it up in part, the error is not so readily detected. This may be set down as the stronghold of the enemy of truth. In the above declaration there is an appearance of truth, because the Sabbath is not mentioned in a certain place; but the deception is at once exposed by examining the scripture, and seeing what sins were, and what were not mentioned. The time referred to when the world was filled with crime was in the days of Noah. The Bible record is as follows:
"And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. The earth also was corrupt before God; and the earth was filled with violence. And God looked upon the earth, and behold, it was corrupt: for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and behold, I will destroy them with the earth." Gen. vi, 5, 11-13.
What this "wickedness" consisted of we are not told; neither are we told what their evil thoughts tended to. Perhaps to blasphemy, perhaps to Sabbath-breaking, perhaps to adultery; and most likely to all together. Violence may be traced to a violation of the sixth commandment, but there is no probability that the world was filled with murder, and no other crime. But notice how he draws his conclusion. He says, There was no mention of Sabbath-breaking charged on antediluvians; hence117there was no such law. He might have gone further and said, No mention of blasphemy was made at that time, (nor in any other place in Genesis,) hence there was no law forbidding it. No mention of theft, idolatry, dishonoring parents, &c.; hence, there were no such laws as the second, third, fifth, sixth, or eighth commandments. This argument was designed to show that the fourth commandment is not a rule of morality, but we see that it would prove the same in regard to the other commandments. And we shall see as we proceed, that every position taken against the Sabbath applies with equal force against the whole decalogue. F. "Ex. xvi, 5-23. Here the law of the Sabbath is first revealed, or enjoined on man. Here we find positive law, and that only. Ex. xx, 8-11. Remember the Sabbath-day to keep it holy, that is, according to the former enactment." Let these remarks be noticed in connection. According to this we find a positive enactment in chap. xvi, and a reference to it as to "a former enactment" in chap. xx. But in what he claims to be the enactment there is no reason given why the seventh day was chosen; no facts on which the institution is based; it does not bear the form of an enactment, and all the circumstances show that the Sabbath was referred to as an existing institution. In chap. xx there is an enactment, but it has no reference to anything in chap. xvi; no mention of the manna, nor of any of the circumstances connected with its being given. But facts and reasons are there given for the observance of the Sabbath, every one dating back to creation. If any reference is made in chap. xx, to a former enactment, it must be to an enactment at creation, for it refers to that only. F. "Ex. xxxi, 13-18. The Sabbath was peculiarly Jewish; it was a sign between God and the children of Israel." What Sabbath was Jewish? The seventh-day Sabbath, says Mr. F. What is it called in the Scriptures? The Sabbath of the Lord God. What other name does it have in the Bible? None. Why was it constituted a sign? The reason is given in Ex. xxxi, 17. "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 day he rested and was refreshed." This makes it peculiarly Jewish! Reader, compare this scripture with its parallels in Eze. xx, 12, 19, 20, and with Ex. xx, 8-11, and Gen. ii, 1-3, and candor must compel you to admit that he who calls it Jewish does violence to scripture and to reason. F. "Gen. ii, 2, 3. There is nothing in this passage that partakes of the nature of law—nothing to explain relative action, neither moral nor positive. No command to do, or not to do. A simple history of what God done, [did?] He rested: if any reference to law it must be by anticipation; and such construction is forced." We copy all this, not because there is any appearance of argument in it, but to show with what dexterity a man can change his position when the light is like to shine in his face. To maintain the position which he has attempted to prove, something more is required of him than to assert that no law is found in Gen. ii, 2, 3. Are not the facts presented there upon which the law is based? Is there anything Jewish there? Why did he not try to show that no reference is made to the institution in Gen. ii? Would it not be singular if, after all this effort, it should yet be made to appear that the Jewish Sabbath was instituted in Paradise? "Nothing to explain relative action" there. But "relative action" is presented in Ex. xx, 8-11. Why should man work just six days? Because God made all things in six days. Why should man rest the seventh day? Because God rested the seventh day, nearly 2500 years before the distinction of Jews and Gentiles was known. How plain these scripture facts are. Why will man blindly cling to tradition when the truth is so clear? Jewish Sabbath, indeed! O that man would believe God's word, and cease to "reason with unprofitable talk." Job xv, 3. He next endeavored to show that it would have been improper to give a Sabbath law to Adam. Listen to the reason: F. "It is an impeachment of divine wisdom to suppose that God would give two tests of obedience to effect the same purpose; it is charging God with folly—it is impious." A test of obedience is a precept, or a law; and it may be expressed either in a positive or negative form, i. e., as a command or prohibition. The fifth commandment is positive, the sixth negative or prohibitory. Behold the position of Mr. F. God prohibited the eating of the fruit of a certain tree, therefore he could not consistently command to keep the Sabbath! If it is impious in us to assert our belief that God gave two precepts to Adam, of what gross impiety was Moses guilty, for he said that God gave to Israel ten at once! It needs not the wisdom of Solomon to see that "all is vanity" in such arguments as these. F. "The law of the seventh-day Sabbath was a prominent part of the law of Moses, and partook of the same ceremonial nature. Its classification with other ceremonies proves it." In proof of this he read Ex. xxiii, 12-20; Lev. xxiii; Eze. xlvi, 1-7; Hos. ii, 11; Matt. xii, 1-9. But on this point he was at fault in every respect, for (1.) he declared in another place that the fact that the fourth commandment was graven with moral precepts on stone did not prove its morality. Thus he contradicted his argument by denying the evidence of classification. And (2.) the scriptures quoted do not prove what they were quoted to prove, but the opposite.
In Ex. xxiii there are certain ceremonies mentioned which were peculiar to that dispensation, such as keeping the feasts of unleavened bread, of harvest, &c., in verses 14-19; and the Sabbath is mentioned in verse 12; hence he says it is ceremonial, Jewish, and positive, because written in the same chapter with ceremonies. That is to say, that because some things written in this chapter are ceremonial, all are. Read the following: "Thou shalt not take a false report." Verse 1. "Keep thee far from a false matter, and the innocent and righteous slay thou not." Verse 7. "Six days shalt thou do thy work, and on the seventh day thou shalt rest." Verse 12. "Make no mention of the name of other gods." Verse 13. "Thou shalt not bow down to their gods, nor serve them." Verse 24. "Let the candid judge" of that matter.
Next is Lev. xxiii. In this chapter several yearly sabbaths, and one weekly Sabbath, are mentioned. The weekly Sabbath is the seventh day. The yearly sabbaths are the fourteenth day of the first month, the twenty-first of the same, the first, tenth, and fifteenth days of the seventh month, &c. These yearly sabbaths are also called feasts and to be observed as specified, "every thing upon his day; BESIDES the Sabbaths of the Lord." Verses 27, 28. Here the distinction is as plain as language could possibly make it. The seventh day or weekly Sabbath was the Lord's.
Eze. xlvi. This scripture makes a distinction between the Sabbath and "the six working days." Whatever view is taken of this part of the prophecy, it is very hard to see wherein it favors the assertion, of Mr. F. That offerings were made on the Sabbath, is well known, but this fact does not sustain his cause or favor it in the least. This will be clearly seen when we come to examine his position on "after enactments."
Hos. ii, 11. In this prophecy the Lord said he would "cause to cease the kingdom of the house of Israel." Chap. i, 4. Then in the text he says, "I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts." In Lev. xxiii, 27-32, direction is given to Israel how to celebrate the sabbath of the tenth day of the seventh month, and there the Lord says, "your sabbath." In Hos. ii, 11, he predicts the cessation of all their sabbaths; but this will avail the opponents of the Lord's Sabbath nothing at all, unless they can show at least one passage of scripture where the seventh-day Sabbath is called by another name than "the Sabbath of the Lord God." This text [Hos. ii] is a stronghold for the lovers of God's holy Sabbath, as it clearly recognizes the distinction that we claim. As Matt. xii is presented in a more pointed manner in another place, we waive an examination of it for the present. The next point is second to the one just examined, and intended to prove the same thing, as follows: F. "Again, its penalty was the same as for transgressing other positive laws." This has been so often asserted, and so often shown to avail nothing in their behalf, that it truly seems as if any lecturer presumed on the ignorance of his audience in reiterating it. It is well known that the Sabbath-breaker was stoned, or put to death. Look at the following scriptures on the subject.
Ex. xxi, 12. "He that smiteth a man, so that he die, shall be surely put to death."
Verse 15. "And he that smiteth his father, or his mother, shall be surely put to death."
Lev. xxiv, 10-25. Here is the first case of stoning to death recorded; but, alas, for Mr. Fillio's position, it was for blasphemy! In this scripture the Lord says that blasphemy and murder shall be punished with death. See 1 Kings xxi, 10-13.
Num. xv, 32-36. This was the next instance of stoning, and it was for Sabbath-breaking. The punishment was the same as for murder and blasphemy. Chap. xx, 31. "Whoso killeth any person, the murderer shall be put to death. . . . Moreover, ye shall take no satisfaction for the life of a murderer, which is guilty of death; but he shall be surely put to death."
Deut. xiii, 6-11. Those who tempt to idolatry, saying, "Let us go and serve other gods," were not to be pitied nor spared in Israel, but the Lord said, "Thou shalt stone him with stones, that he die."
Chap. xvii, 2-5. Here again idolaters were to be punished in the same manner. The Lord said they should "stone them with stones, till they die."
Chap. xxii, 18-21. This refers to the fifth commandment. If one was found who would not obey or hearken to his parents, the Lord said, "All the men of his city shall stone him with stones, that he die."
Josh. vii, 10-25. The people stoned Achan, as the Lord commanded, because he had coveted, stolen, and dissembled.
Here we have quoted nine scriptures showing some of the crimes to which this penalty was attached, and we find it was for murder, smiting of parents, blasphemy, Sabbath-breaking, idolatry, disobedience to parents, covetousness and theft. We know not what motive could induce a public lecturer on such an important subject, to make such reckless statements. May the Lord open the eyes of those who have been blinded and misled. F. "There is a disparity between this and moral laws. There is a moral fitness in the sixth commandment. That was as unchangeable and eternal as the throne of Jehovah; and so of all parts of the Decalogue except the Sabbath. We find no trace of it till Israel left Egypt. We then have its origin, penalty, history, and cessation." To the first of the above declarations we say, that disparity has not been, and cannot be shown. Second. The strongest and most plausible arguments put forth in all these lectures will be shown to apply with especial force against the sixth commandment! Third. No process of reasoning can be instituted which will show that nine precepts of the decalogue are unchangeable, and make the fourth commandment an exception. Every just law must be based upon facts or reasons. If there are any truths of an eternal and unchangeable nature, these upon which the fourth commandment is based certainly are so. God made the world. True, even to this day. God rested the seventh day. True, still. He sanctified it. All eternal truths. "How readest thou," Mr. Fillio? Do you find the opposite of this in God's word? Fourth. If he means that we find no Sabbath commandment recorded till Israel left Egypt, we reply, that it is not alone in this respect; the others were not written before that time. So his argument fails by proving more than he would allow, if it proves any thing at all. But if he means that we find no trace of the institution till Israel left Egypt, this argument then fails in two respects. (1.) It would still be on a118level with other commandments of the Decalogue, if his assertion was true; for the third, fifth, ninth, and tenth, are not mentioned till after Israel left Egypt. But the assertion would not be true, as it stands contradicted by the scriptures, which trace the institution to creation. Gen. ii, 1-3; Ex. xx, 11; xxxi, 17. Thus the truth, like the "flaming sword, which turned every way to keep the way of the tree of life," meets him in every direction. And fifth, it is not true that we find its origin after Israel left Egypt. Its penalty has been shown to be the same as that of all moral precepts. Its history is found in all the history of God's people, where we have any inspired record, from the writings of Moses to those of Luke the evangelist. Its cessation we shall look for in Mr. Fillio's argument. J. H. W.
(To be Continued.) Tent Meetings in Battle Creek.
By James White
The Tent was pitched in a very favorable place in the very heart of this village, giving an opportunity for many to hear at their own houses or places of business. Some of our meetings were not so well attended as they generally are in other places, owing in part to the fact that great numbers have decided against the present truth, and of course have no ears to hear; and in part to an unusually strong effort made in certain quarters to keep the people away. But in all these things we feel that we have discharged our duty as faithful watchmen; and "if the sword come and take them away" their blood will be upon their own heads. On the evening following First-day, Aug. 2, a large number of people heard Bro. Ingraham present the Bible doctrine that "the wages of sin is death." As much prejudice existed here against that truth, we hope that the plain, forcible lecture of Bro. Ingraham will do much good. A number of Brn. and Srs. from abroad were present at most of these meetings, who were much refreshed by the opportunity of hearing on the present truth, and bearing witness to its fullness and power. The cause is evidently rising in this section of country, and the friends of, and laborers in, the cause, have abundant reason to thank God and take courage. J. H. W. Battle Creek, Aug. 10th, 1857. "Then they that feared the Lord spake often one to another." BRO. SMITH : I wish to say to the saints scattered abroad that while the reports from the West of the advancement of the cause of truth have served to comfort and cheer us in our past trials, we now have reason to thank God and take courage for what he has done for us of late in Mass. When the Lord called those dear brethren from Vt. to the West, many were sorely afflicted like myself, and felt as though we were left desolate and forsaken. At first I seemed to lose sight of what the Lord had done and what he will do, because I had been leaning on my brethren more than I did on the Lord. New England lay before me a dark picture. The large number of Sabbath haters and truth fighters now began to look like a formidable foe. I thought of the faithful, whole-hearted few, scattered among its mountains and valleys who have toiled on long and hard, and by the help of the Lord and his faithful servants have led many in the narrow way up to the present time; but what could they do now? For a few days, at times, I felt almost like making Elijah's request. 1 Kings xix, 4. Then the second thought would come, Leave the blessed truth that is sweeter than life itself, to the mercy of bitter enemies as long as the God of heaven has charge of it? Die and leave the glorious cause, the only cause worth living for, without giving your all and your life for it first? Leave the dear saints, over which the angels of God that excel in strength watch with anxious care, to suffer without having a share in their sufferings? No never! As the Lord liveth and as thy soul liveth I will not leave thee. Now light comes from the heavenly Sanctuary, and the saints begin to know what to do. Stop here because the Lord hath need of more faithful servants West, and because but little can be done in the East at present? No! Now trust in God, and no longer lean on the brethren. Let us double our diligence, get near to Jesus, and then when the tide turns we shall be strong to work for God, and help swell the loud voice of the Third Angel's Message, and stand with the victors on Mount Zion. Remember that death stares us in the face every moment we remain lukewarm; and the only way to escape it is to be zealous and repent. Be careful then dear brethren, how you live, how you talk and how you act. Read carefully 1st Cor. x, especially the first thirteen verses, and remember that those who fall here, fall never to rise. O do not commence a single day without asking God for heavenly wisdom. How much the blessed cause and precious souls have suffered for lack of heavenly wisdom, which God so liberally offers. But I must hasten and write in relation to the cause in this vicinity. At our tent meeting at Lancaster last May, when brother and sister White were with us, the truth took effect in Clinton. Since that time several have embraced it heartily, and rejoice in it. Others are still investigating, and find so much light that their chance is small for getting away from it honestly. Our Sabbath meetings at Lancaster for several weeks past have increased in interest and numbers; and our hearts have been made to rejoice by hearing the warm-hearted testimonies of those that the Lord from week to week has been adding to his people. Last First-day the saints in this vicinity went to Stowe, where a good congregation gathered to listen to the truth. The Spirit of the Lord attended the word spoken, and it took effect, while the melting mercy of God caused the penitential tear to flow. Three young persons asked in tears for our prayers, and while they wept, their parents wept, the saints wept, and our fervent prayer still ascends to heaven for them to be sealed the servants of God. Eight came forward and confessed the truth, and some of them were greatly blessed of God when they took the pledge to keep all of the commandments. Others were satisfied that we have the truth, and asked for our prayers for themselves and their families. One Bro. who had taken a deep interest in the former messages, after our meeting closed, said "I am119with you, but if I had attempted to testify in your meeting I could have said nothing but should have broken all to pieces." The door is now open for the truth to be preached at Bolton, as some there have embraced the truth; and by their request we shall hold a meeting there next First-day. And now let me say in conclusion, dear brethren, and especially those East, If you want to see the tide turn and the cause prosper in the East, just give the more earnest heed to the counsel of the faithful and true Witness; get down at the feet of Jesus where you can love God with all your heart, and one another with pure hearts fervently, and then move out, all having a mind to work, and God's blessing will attend your efforts. The cause now demands a united effort on the part of the church to get deep into the work of God, where we shall be led understandingly into all of his blessed will, O do improve faithfully this last chance to secure the eternal prize.
Yours in hope of eternal life. E. L. BARR.
Lancaster, Mass., Aug. 5th 1857. P. S. Will those good brethren in Vt. and N. H., while they remember that it is perilous business to run when God has not sent, remember that it is equally as perilous to keep back when God and the church say, Go. If in consequence of your praying to be excused, or any other reason you find yourselves unprepared to go, make all possible haste to move out in the fear of God, led by his Spirit; for if ever your help was needed it is now. E. L. B. BEWARE of what? Beware of deceivers—wolves in sheep's clothing—men who at one time appear very conscientious, and profess to be honestly desiring truth, and put on a very pious look to deceive, and who at another time, when overcome and frustrated by the force of truth, will in a passionate manner denounce and rage like mad-men. Beware of hypocrites—back-biters—liars—who resort to slander and vile misrepresentations of the advocates of truth to bring into disrepute the truths they advocate. A man will use the best arguments he has. Those who resort to reproaches, slanders and abuse, in public and private, of honest persons who go right along teaching Bible truth, and minding their own business, show that these are their strongest arguments. The strongest arguments against Wm. Miller were the foolish falsehoods, repeated by the clergy and the press, in regard to his "getting rich," "building a brick wall around his farm," "ascension robes," &c., &c. God will bring them into judgment for all these things. A. N. Seymour, of Reading, Mich., after all his misrepresentations, slanderous reports and vile insinuations against myself and Mrs. W., now comes out in the Expositor with a note addressed to us, with much pretended honesty and piety, desiring a discussion of the Sabbath question through the REVIEW AND HERALD!! We inquire, Why does he wish to discuss with one such as he has represented us to be? If his statements and representations of us be correct, then we are totally unfit to discuss any Bible subject. From his course in this respect he shows that he does not believe the statements he fondly reports, or, that he is a man that poorly understands his business, and is not competent to discuss, and decide in regard to any important Bible question. Be it known to all men, that we gladly engage in the discussion of the Sabbath question in a proper manner, with sane men, without distinction of rank or color. We have endeavored to seize upon all candid and well written articles against the observance of the Lord's Sabbath, and review them, and publish to the world both sides of the question. This we have done, as nine volumes of the Review testify. This we design to do in the future, where articles are to the point, and not tediously lengthy. The reason why the Editor of the Review did not publish Mr. Seymour's recent article is because he regarded the man utterly unworthy of occupying space in the paper. When Mr. Miller and Mr. Seymour visited the church in this place last Winter, Mr. Miller was allowed to speak, and set forth his no-Sabbath sentiments in the house of prayer, while Mr. Seymour was not allowed by this church who knew him, to take any part whatever in the services, on account of his wicked course. The friends of the two men acknowledge that Mr. Miller is a man of much greater ability than Mr. S., so it will be seen that the church were not afraid to hear either of them, but they had no confidence in Mr. Seymour, and honestly told him so. We here give the following testimony from Bro. Waggoner, published last April. "Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves." Matt. vii, 15. As answering to the above description the church should beware of A. N. Seymour, who professes to be a minister of righteousness, but is in reality a minister of unrighteousness, or sin, which is the transgression of the law. At a meeting held by himself and E. Miller jr., in Oct. last, in Lenawee Co., he declared that thenceforth his work was to overthrow the Sabbath. In Jan. last, referring to our lecturing in different places, he said, 'Let them work: I can pull down faster than they can build up,' and again stated his determination to direct his whole energies to put down the Sabbath. He is also circulating the most slanderous reports against the brethren. Within a few days after his making the last mentioned statement, he came to the Sabbath evening meeting of the Hillsdale church, and by plausible speeches and fair professions caused some of them to believe that he was an honest inquirer after the truth. Of course they were not aware of his expressed determination to destroy their faith, and scatter the flock. Had he appeared among them openly, in his true character—that of a ravening wolf—there would be but little danger of his influence. We hope the brethren in all places will remember his threat against the truth, when he comes to them in sheep's clothing, and 'beware.' J. H. Waggoner Mr. Seymour could not, under the circumstances stated above, expect that we would discuss with him; yet a refusal to do so, would furnish him with matter to make a noise about in the Expositor. J. W. GOD, THE COMFORTER OF THOSE WHO ARE CAST DOWN.
By R. Smith
In view of dear and loved ones gone,
We oft feel desolate and lone.
We seek man's sympathy in vain;
A passing look we hardly gain. But few can feel another's woe;
And fewer still will with us go
To share the depth of heart-felt grief;
And sacrifice to give relief To bear affliction's chastening rod,
Our confidence must be in God.
With this above the cloud we soar,
And soon we'll shout our suffering o'er Disease and dark misfortune's frown,
Then will not sink our spirits down.
We'll shout, O death where is thy sting?
O grave thou canst no victory bring! By Jesus, our Deliverer, freed,
No light of sun or moon we need
His glory is the city's light,
And with him there we've all a right. Each bitter pang which here we bear,
Will be a gem of glory there.
The eternal weight of glory, wrought
By suffering is not dearly bought. Be cold indifference grief or pain,
Mine to endure—the loss is gain,
Through sorrow's depths I here would wade
To be through sufferings perfect made.
R. SMITH.
West Wilton, N. H. Let Your Light Shine.
By Editor
We are permitted to make the following extract from a private letter of a young sister in New Ipswich, N. H., written to an Advent friend. The zeal for the salvation of souls, and the spirit of consecration which it breathes are worthy of imitation. "I feel solemn in view of the state of those that are unprepared. Sometimes I feel such a pity for them that I cannot rest. I long to speak and plead with them to repent. If the blood of souls should be found on my garments, how dreadful would be my condition. It seems to me that I must bring at least one soul to Jesus. I cannot warn them as I would, but if I do all that I can, it will be all that God requires. I cannot express to you my feelings. My heart burns within me. O for more of the power and Spirit of God. I must have it. Without it, all that I can do or say will effect nothing; but we can do all things through Christ which strengtheneth us. "O if it be possible to save any, what untiring efforts will I try to make. It came to my mind a short time since, 'Thou shalt see of the fruit of thy labors.' I cannot tell you how comforting it was to me. If I may see the salvation of one soul through my means, it will be a sufficient reward for all the hate and scorn I may suffer here. "My whole soul cries out for God. I cannot be satisfied until I enjoy full salvation. I must plead with God until I am wholly his, in every sense of the word. Heaven, heaven! What can be too dear to sacrifice for heaven? Glory! glory be to Jesus that he has not left me to perish. By his grace assisting me I will overcome." Overcoming Trials and Surface Religion
By Cornelia Lawton
Bro. Smith: It is some time since I have spoken through the Review. Perhaps if my love and zeal had been as formerly, I should have done so before this. For nearly a year there has been a change in my experience. I can date the change, yet I cannot tell the cause. It may have been yielding to temptation, and trials not patiently borne, hence not sanctified. During the past Winter I have been borne down, and buffeted by temptations and trials unblessed. Since the conference in this place I have been overcoming, and rising in enjoyment, and more especially since I attended the Tent-meeting in Parishville. While there I did not realize so much benefit, as I was much fatigued. After returning home while in prayer, I felt the Spirit apply to my heart sister White's cutting reproof to the church. I saw clearly, the work as Bro. White had called it, a surface work. I felt that we were not half in the message, that we did not from the heart fully believe the coming of our dear Saviour was so near; if we did our works would correspond with our faith. I saw there was not that deadness to the world there should be; our hearts and hands are too full of care. Too much time I fear is spent in labor for things of this life, while the cause of God lies neglected. By a close examination we may find that more of our time should be employed in the vineyard of the Lord. God's Messengers are leaving us for more hopeful fields. Our only resource is to labor ourselves and pray earnestly, the Lord of the harvest to send forth laborers into his harvest. I take home all I have said; but suffer the spirit of exhortation which I feel resting upon me. I believe God is raising up or preparing for himself a peculiar people that shall stand with him on Mount Zion, and that the 144,000 are now being sealed, and that this work will soon be finished, and then they will stand without blemish, all ready to meet the dear Saviour when he makes his appearance on the white cloud. This work of preparation must take place before he leaves the mercy seat. Do the saints realize the time in which we live? Our cases are soon to be decided. I feel the crisis to be near; we must quickly decide to be wholly for God, and get the gold, white raiment and eye-salve, or be spued out of his mouth. Satan knows this full well. It is a trying time. Satan is at war with the remnant, and it seems to me that he never put forth more powerful efforts to lull the church to sleep than at present. He knows there must be a rising and getting ready soon, or it will be too late; hence he strives hard to hinder God's people. This is what I wish to feel in my own heart, and impress upon the hearts of others. Shall we not bestir ourselves and put forth efforts correspondent with the efforts Satan is putting forth? Dear brethren and sisters, let us arise once for all in the name of our Master. If we have not made a full surrender let us now do so. If there has been any reserve heretofore, any idol hugged to our heart, be it ever so small, let it go. It will take all to buy the field. God will not accept a lame sacrifice. All must go for God and his cause, if we would be ready to enter in through the gates into the city. Think what is in reserve for the dear saints, and how short the time is before we shall receive our reward if we overcome. Heaven is worth suffering for. Who would not give all for heaven? Then let all go; our property, love of self, and all our idols, that we may gain eternal life. Your sister striving to overcome.
CORNELIA LAWTON.
Winfield, N. Y., July 26th, 1857. Hope for Scattered Believers
By Editor
Bro P. E. Ferrin writes from Crane's Grove, Ills., Aug. 2nd 1857: 'Bro. Smith, I received the papers you sent and was very glad to see the welcome Review once more. I hope I shall not have to do without it for so long a time again as long as I live. It cheers our sad moments to hear from the beloved abroad. We feel to rejoice with those that do rejoice though we should weep alone. We do not feel discouraged, but we do feel lonely, and the time seems long when we think of those who are enjoying the blessed privileges that we are deprived of; but we hope and trust in God that he will raise up some to keep the commandments with us, and then we can have meetings on the Sabbath. Then may the truth triumph over error, and God's name be glorified in the salvation of many souls.' Encouragement for the Scattered Flock
By E. P. Wilkins
BRO. SMITH: I have felt of late that it was my duty to write a few lines for the encouragement of the scattered flock. I left Illinois early in the Spring. In the course of my travels I frequently find those who will listen with attention, and some anxious to hear on the subject of the soon coming of the Saviour. I am now stopping with a daughter of mine, who keeps the Sabbath. There are some others in this section that I have labored with, who have come out from Babylon and embraced the Sabbath, and are now striving to overcome by the blood of the Lamb and the word of their testimony. The people are not wholly ignorant in regard to many of our views. Mr Collins and Lyon have lectured, or rather debated here. I think it has left a bad impression, as they have denied the gifts, the Sabbath, &c. They have also scattered their publications in this place. I feel sorry that the seeds of discord and error should be sown in a place where people have a mind to listen to the truths of the everlasting gospel. I think there might be good done here, if some of our preachers would come this way. I will give you the names of some of the Sabbath-keepers, and their places of residence. Morgan Rew, Wilson's Grove, Fayette Co. Bro. Lipincot, West Union, Fayette Co. Bro. Lipincot and wife are seventh day Baptists, but are honest seekers after truth. Sister Goodno and quite a number more are almost persuaded to embrace the Sabbath and other truths connected with it. E. P. WILKINS. West Union, Fayette Co., Iowa.