Publishing Committee · Battle Creek, Mich. · May 15, 1856
WHEN WILL THE NATIONS BE DASHED IN PIECES?
By James White
(Continued from No. 1.)
WHAT is the proper method of investigating scripture subjects? I consider it proper to first see what bearing the great leading doctrines of the Bible have on them, and let minor objections be a secondary consideration. And any objections, to be valid, must show a want of harmony between the doctrine objected to, and other doctrines which are settled beyond a doubt. And when any objection is based on a passage of scripture, the objector is obliged to show the true sense of the scripture, otherwise it may not appear that the objection really exists.
As an instance of the successful application of this method of argument, I would refer to Eld D. P. Hall's work entitled, "Man not Immortal." First, the leading points are clearly and scripturally canvassed, and these being settled, objections must vanish as fast as the light is brought to bear on them. But let the trivial objections only, which will arise on such subjects, be considered, and volumes may be written without giving the reader a just view of the doctrine.
When I speak of settling the main points and removing objections, I do not mean by it that all must necessarily be convinced; that is altogether too much to expect. In the case above mentioned, notwithstanding the argument is clear and conclusive, I venture the opinion that there may be found those who, after reading the whole work, would quote the Saviour's reply to the crucified thief, or Paul's desire to depart and be with Christ, as unanswerable arguments in favor of the immortality of the soul! And hence I conclude that some people will not be convinced of their errors. In like manner it is to be presumed that some will cling to their construction of some portion of prophecy, which they themselves cannot fully explain, and apply it to favor their views of the "Age to Come," regardless of the bearing of great leading truths on the subject. I have endeavored in the briefest possible manner to show that
The clearest and most definite prophecies point to the coming of Christ as the time of the utter destruction of his enemies.
The facts concerning the symbols given by Daniel and John show that all the nations of the earth will be "dashed in pieces" at that time.
The New Covenant mediation is in the present dispensation, and in the present only; hence its blessings can only be secured by obtaining an interest in them in this dispensation.
The Old Covenant did not, and could not, secure the favor of God to those with whom it was made, and of course their descendants can claim nothing under it.
The New Covenant holds out no hope of special blessings to the Jews, but its promises extend to all alike, through faith, and are to be fully realized in the new earth.
There is no promise of the restoration or rebuilding of "Jerusalem which now is."
The Kingly Priesthood of Christ is entirely in the present dispensation.
The great work of subduing the enemies of Christ, claimed for the Age to Come, is accomplished before the second advent. From these and other considerations we conclude that there will be no probation after Christ comes.
Having the utmost confidence that we have the truth in regard to these points, and that they have a controlling influence in deciding this matter, we are quite willing to enter into a full and thorough investigation to ascertain whether our view or that of our opponents will best harmonize with the great leading truths of the Bible. To the best of our feeble ability we have endeavored to view this subject in all its bearings, and have no fear for the result of such an investigation.
As before remarked, there will doubtless be some who will cling to their construction of the prophecies, regardless of principles which preclude the possibility of such construction being correct. Others there are who are honestly striving for the truth, but have likewise imbibed erroneous views of the prophecies; and as we claim no infallibility for ourselves—nothing but an earnest desire to know the truth—we may also be found in this position. Then, inasmuch as we are all liable to be mistaken in our views of scripture, especially of those parts connected with figures, or of disputed chronology, it is of the utmost importance that we be able to test our opinions by some well-established and acknowledged truth or truths—something that is settled by the plainest declarations, given in the most literal manner, and most definite terms. The necessity of such a criterion all must see at a glance. As students of the Bible we have arrived at far different conclusions, and hence it is evident that on one side or the other there has been a wrong starting point—wrong premises have been laid down—or an incorrect process of reasoning adopted. And if there are no general principles, no plain truths on which we can agree, by which we can test our constructions of certain scriptures, we can scarcely expect to come to "the full assurance of faith," any farther than assurance is founded on confidence in our own imperfect judgments. But such truths or general principles there are; and are acknowledged by our opponents as well as ourselves; and by them we are willing to have our views tested. And they are more than acknowledged by our opponents—they are produced and relied on as the foundation of their faith. These all-controlling principles, by which all theories must be tested, and to which all must bow are
"THE LAW AND THE GOSPEL."
The facts relative to these great fundamental truths are stated in plain terms, and there can be but little chance for an issue between us in regard to either premise or conclusion. The first argument to prove the utter destruction of the unconverted at Christ's coming; and the consequent impossibility of future probation I would base on
THE UNIVERSALITY OF THE LAW. I say that there will be but little chance for an issue on this point, as I know that those who are at this time particularly urgent on the Age to Come question have endorsed and taught all that we claim on this principle; so that to them we may use the words of the Apostle, "We write none other things unto you than what ye read or acknowledge." The universality of the Law we argue from the acknowledged supremacy of God, and from plain scripture declarations on the point. To deny it then, is first to endorse the most absurd positions against God's sovereignty, and second, to contradict the plain written word.
Rom. iii, 19. "Now we know that what things whatsoever the law saith, it saith to those who are under the law; THAT EVERY MOUTH MAY BE STOPPED, AND ALL THE WORLD MAY BECOME GUILTY BEFORE GOD."
God is supreme—"his kingdom ruleth over all;" his law is binding on all, and all are amenable to him as the "one Law-giver." Not only so, but all are transgressors of his law. The denial of this is not only the foundation of grievous errors, but it is founded upon errors the most fatal, originating in human pride, and vanity, denying the depravity of man. And it is a question of serious importance to know whether all men are chargeable with the crimes specified by Paul to the Romans. Chap. i, 29-31. I do not refer to overt actions, but to the spirit of the law forbidding such crimes. Dare you say that they are not, "O man, whosoever thou art?" See chap. ii, 1. It is certain that vague and indefinite views of this text have been held: some have laid the whole list to the account of the darkness of heathenism; while others represent the heathen as being so guileless and innocent that there is an absolute necessity for a new system of probation under more favorable circumstances to be established in the future, to give them a more reasonable chance for life, and thus to vindicate the justice of God! Monstrous as this appears in the light of God's revealed plan, I have heard it publicly advanced during the past Winter by a teacher of the Age to Come.34
From the context it is evident that these declarations apply to the heathen, if to no others. For the heathen as for all other sinners against God, I entertain strong feelings of pity; and doubtless the Apostle also did, and was willing to lay down his life to place the offer of salvation before them; but having the mind of Christ, he sufficiently well knew what was in man to truthfully describe his natural state.
By Rom. ii, 13-15, we learn that the Gentiles (which comprised all the heathen, all who did not hear the law on mount Sinai, verse 12) had a sufficient knowledge of the principles of the law to be able to accuse or excuse one another, so that to them will apply as well as to others, the remark of chap. i, 32. "Who knowing the judgment of God that they which commit such things are worthy of death." The description of vices referred to reads: "Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful." Missionaries, and all who have dwelt in heathen lands, and authentic history, assure us that wickedness of the most abominable kinds, and to an awful extent, prevails and has ever prevailed among the heathen. Of a truth it is said, "The dark places of the earth are full of the habitations of cruelty." Of the very best of them, their sages and philosophers, Melancthon observed, "I admit there were found in Socrates, Xenocrates, and Zeno, constancy, temperance, chastity. Those shadows of virtue existed in impure minds, and sprang from self-love; and therefore ought they to be regarded not as genuine virtues, but as vices." Of this expression the celebrated historian D'Aubigne says, "This may seem a harsh judgment, but only when Melancthon's meaning is misapprehended. No man felt more disposed than he was to own that the Pagans had virtues worthy of human esteem; but he maintained that great truth, that the supreme law given by God to all his creatures is, that they should love him above all things. Now, should man in doing God's commands act from love to himself, not from love to God, could God ever approve of his thus daring to substitute himself in the room of his Infinite Majesty; and would there not be vice in an act involving express rebellion against the Supreme God?"
But I cannot believe that this scripture should be limited to the heathen; and its general application will appear quite reasonable when we find that the Apostle has described in nearly the same terms the characters of a class of the last days, "having a form of godliness." He says they "shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God." 2 Tim. iii, 2-4. What principle of morality is not violated by such characters? And if those professing godliness are guilty of these things, who shall estimate the depravity of those who profess nothing but opposition to, and hatred of, the truth? Statistical facts and every day observation show that crime is on the increase, yet the churches profess to be engaged in the work of converting the world; but in truth the world has well-nigh converted the church. A recent writer said, "Take the whole population at the beginning of this century, and ascertain the relative proportions of professional christianity and so-called infidelity, and then follow the ratio of the decrease of one, and the increase of the other, and you find that in the same ratio, the end of this century will find America destitute of a church." To those who believe that the present professed christian churches are "the light of the world" this is an alarming fact; but when we see that amongst them the proud are called happy, and they that work wickedness are set up, their cessation could scarcely be considered an occasion for regret.
There is another scripture more general in its application than the preceding. Gal. v, 19-21. "Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like." These are placed in opposition to the fruits of the Spirit; and as surely as the fruits or graces of the Spirit abound where the Spirit dwells, and the Spirit cannot dwell where these are not, so surely do those prevail in all flesh, where the flesh with its affections and lusts is not crucified or subdued by the grace of God. That the "works of the flesh" are developed in man's nature, is still more evident from Paul's summary in Rom. viii, 7: "the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." That which is perfectly subject to the law of God, is perfect in love, for "love is the fulfilling of the law." But that which is enmity against God, and not subject to his law, is complete in hatred to God, and a transgressor of his holy law in every respect. That all are "by nature the children of wrath," and have carnal minds, none can deny; hence all are by nature in the deplorable condition described by the Apostle. James White.
(Concluded next week.)
WHAT IS PRAYER.
By James Montgomery
PRAYER is the soul's sincere desire
Unuttered or expressed;
The motion of the hidden fire
That trembles in the breast.
Prayer is the burden of a sigh,
The falling of a tear,
The upward gleaming of an eye,
When none but God is near.
Prayer is the simplest form of speech
That infant lips can try;
Prayer, the sublimest strains that reach
The Majesty on high.
Prayer is the contrite sinner's voice,
Returning from his ways,
While angels in their songs rejoice,
And say, Behold he prays!
The saints in prayer appear as one,
In word, in deed, in mind,
When with the Father and the Son
Their fellowship they find.
Nor prayer is made on earth alone:
The Holy Spirit pleads;
And Jesus, on th'eternal throne,
For sinners intercedes.
"O Thou, by whom we come to God!
The Life, the Truth, the Way,
The path of prayer thyself hast trod,
Lord, teach us how to pray!"
[Montgomery.
THE REVIEW AND HERALD
By Editor
IS PUBLISHED WEEKLY
AT BATTLE CREEK, MICH.,
BY
HENRY LYON, CYRENIUS SMITH AND D. R. PALMER,
Publishing Committee.
URIAH SMITH, Resident Editor.
J. N. ANDREWS, JAMES WHITE,
J. H. WAGGONER, R. F. COTTRELL,
and STEPHEN PIERCE,
} Corresponding Editors.
Terms.—ONE DOLLAR IN ADVANCE FOR A VOLUME OF 26 Nos.
All communications, orders and remittances for the REVIEW AND HERALD should be addressed to URIAH SMITH, Battle Creek, Mich.
THE RISE AND PROGRESS OF ADVENTISM.
(Continued.)
MR. MILLER'S VISIT TO WASHINGTON.
It had long been in contemplation, by Brother Himes, in company with Brother Miller, to visit Washington, City, District of Columbia, and sound the alarm in the Capital of the nation; but no opportunity presented itself for so doing, until the past Winter. Commencing in Boston, they lectured in that city, and from thence came to New York; delivering a course of lectures to a numerous audience; from thence visited Philadelphia, spent a week, and gave a course of lectures to an immense concourse of people, with very great effect. From Philadelphia, he, in company with the writer, went to Washington and commenced a course of lectures, February 20, 1844. Two weeks were spent in different sections of the city, in presenting the doctrines of Adventism, and the evidences of the speedy coming of the Lord. The attendance was good, and the interest to hear, deep. A greater revolution in public sentiment has rarely been witnessed in so short a time, than was brought about in Washington, in reference to the Advent doctrine. It was during the time of these lectures that the fatal accident occurred on board the Princeton, by which so many prominent members of the government were swept away in a moment. The incident, probably, conduced somewhat to the interest which was felt on the subject of the coming of the Lord. But although the interest was great when the meetings closed, yet, there being no one to stay behind and follow up what had been done, the influence soon passed away and was forgotten.
During our stay in Washington, besides the papers and books which were carried on from the north, a paper was commenced there, called the "Southern Midnight Cry." Two numbers were published and circulated in Washington and vicinity, and another in Baltimore, while Brother Miller was giving his course of lectures in that city. Thus ended the Winter of 1843-4, and brought us to the point which had so long been before us—the end of the Jewish year 1843.
THE TERMINATION OF THE PROPHETIC TIMES.
As might be expected, as the crisis, the 21st of March, approached, there was a very general expectation of an entire overthrow of the whole system of Adventism. It was supposed that those who had embraced it, if the appointed time should pass, would yield the whole question. But they had not so learned the Bible. The doctrine does not consist in merely tracing prophetic periods, although that is an important part of the work. But the whole prophetic history of the world is given in the pages of inspiration, is recorded in history, and affords indubitable evidence of the fact, that we have approached a crisis. And no disappointment respecting a definite point of time can move them, or drive them from their position, relative to the speedy coming of the Lord. And it yet remains to be shown that our calculations of time are not correct, and are only in error relative to the event which marked its close. This is the most likely. There are, at present, some who falter, but comparatively few, however, who have given up the cause. Most stand unmoved amidst all the scoffs and jeers of a reviling world.
FUNDAMENTAL PRINCIPLES ON WHICH THE SECOND ADVENT CAUSE IS BASED.
I.—The word of God teaches that this earth is to be regenerated, in the restitution of all things, and restored to its Eden state as it came from the hand of its Maker before the fall, and it is to be the eternal abode of the righteous in their resurrected state.
II.—The only millennium found in the word of God, is the 1000 years which are to intervene between the first and second resurrection, as brought to view in the 20th of Revelation. And the various portions of Scripture which are adduced as evidence of such a period in time, are to have their fulfillment only in the New Earth, wherein dwelleth righteousness.
III.—The only restoration of Israel yet future, is the restoration of the saints to the New Earth, when the Lord my God shall come, and all his saints with him.
IV.—The signs which were to precede the coming of our Saviour, have all been given; and the prophecies have all been fulfilled but those which relate to the coming of Christ, the end of this world, and the restitution of all things.
V.—There are none of the prophetic periods, as we understand them, that extend beyond the [Jewish] year 1843.
The above we shall ever maintain as the immutable truths of the word of God, and therefore, till our Lord come, we shall ever look for his return as the next event in historical prophecy.
The foregoing principles have constituted the basis of Adventism, and the ground on which the friends of the cause, of all sects and parties, have labored harmoniously together. It has not been our wish in presenting these truths to build up a sect, but to meet as Christians, with all sects, and if God in mercy bless our labors, leave those converted to God to unite and live in peace and love with the church with which they might be connected. But this could not be. Very few churches have been found which were sufficiently alive to God, to be willing to hear of the coming of the Lord. A spirit of opposition to the introduction of the Christian's hope in social meetings, has almost everywhere been exhibited. The doors of churches have been closed against lectures, and every possible means used to prevent the spread of light on the subject. Under these circumstances, those who wished to hear were under the necessity of opening separate meetings for the lectures, or not have them at all. The same has been the fact with respect to social meetings. When forbidden to speak of their hope of seeing the King in his beauty, in the social meetings of the church, those who have been interested in the question, could only go by themselves and enjoy the privilege. The fact has developed a very great and strange dereliction of piety in the various churches. What, profess to be the friends and lovers of Jesus, and yet be offended and disturbed at hearing the glorious tidings, "Behold, he cometh!" O, tell it not in Gath.
"But," it is answered, "we only object to your setting the time." It would do very well to make such a reply, if we did not happen to know that there is the same opposition against the doctrine of Christ's speedy coming, that there is to the time itself. But such is the fact. Where there is a real love for the appearing of the Saviour, there is no trouble about the time. Such persons have no objection to learn all that the word of God has made known respecting the time of the Bridegroom's coming.
The unwillingness to hear on the subject, has usually originated in a want of readiness to meet the Lord now. Perhaps not a more sure test can be given of a state of grace, than a real genuine feeling that we should like to see the Lord now. Reader, can you say thus in sincerity and truth?
MODES OF OPPOSITION.
It has usually been the fact that, as soon as the doctrine of the Lord's speedy coming has been presented in any place, the clergy, in the course of one or two weeks, would begin their attacks from the pulpit. The usual argument has been,35
1. "Of that day and hour knoweth no man; yet these men profess to know the very time when the Lord is to come. Yes, they profess to know more than the angels, or even the Son of God himself."
2. "The Lord cannot come until after the millennium, during which the whole world is to be righteous, and the lion eat straw like the ox," &c.
3. "The Jews must be brought in, and restored to Palestine, before that day comes."
4. "It is to come as a thief, as a snare, &c., on all them that dwell on the earth. But now there are so many who are looking for it, that it cannot come as a snare."
5. "It cannot come now, because there are so many learned and holy ministers and Christians, that if it should come now, it would take them by surprise. The Lord will not come without their knowing it."
6. "The world is yet in its infancy; the arts and sciences are just beginning to come to maturity, and fit the world to live, and it cannot be that the Lord will come now and destroy it all."
7. "Then, again, there is so much waste land to be occupied in the western country, land which has never yet been cultivated at all, that it is not at all reasonable that the Lord should destroy it all, before it has been improved."
8. But the great argument, the one which has proved the most effectual, has been, that this vision of Daniel viii has nothing to do with the coming of Christ, or setting up of God's everlasting kingdom. It simply refers to Antiochus Epiphanes, and his persecution of the Jews, and desecration of the temple, some 160 odd years B. C. Thus we have the abomination of desolation spoken of by Daniel the prophet, for which the Saviour taught his people to look, about two hundred years before the instruction was given.
To the foregoing might be added a number more of the same class, professedly drawn from reason and Scripture, but none of them more formidable than those already recorded. Do you smile, gentle reader, at the idea of calling these, arguments? Yet, you may be assured that each of them in turn has been urged by grave men, calling themselves Doctors of Divinity.
But the most wonderful and overwhelming of all arguments which have ever been presented against the doctrine, is, "Mr. Miller has built some stone wall on his farm!!" But, I forget myself; I said the most wonderful; there is another quite its equal; "Mr. Miller refuses to sell his farm!!" How, O! how can Christ come, when Mr. Miller will not sell his farm?
But, this is not all; for the truth is, "Mr. Himes has published and scattered (a large part of them gratuitously) more than five million of books and papers. He must be engaged in a speculation; and how can the Lord come? O! how can he come?"
But to be serious; a word on this subject is due these men, and the cause whose advocates they have been. For those who have known William Miller, and have known his personal history, it is not needful we should write. But there are those who know him not; on their account it is, that this memento is here inserted.
When Mr. Miller first commenced the advocacy of the Advent doctrine, he was engaged in agricultural pursuits. He had a farm of his own, was surrounded by an interesting family, and possessed all that could make life easy and agreeable. When the Lord called and thrust him out into this work, he was in the decline of life, without the advantages of an academical education, without experience as a public speaker, without ecclesiastical preferments, except as a valued and worthy lay member of the Baptist church; the prejudices of both the church and world were decidedly against all attempts to understand the prophetic scriptures, with many other discouraging circumstances. Yet, in the face of all discouragements, he went forth taking nothing; but as freely did he bestow on others the light which God had given, as he had received it.
For a number of years after he began this work, he traveled extensively, lectured frequently, endured privation and scoffing, and paid all the expenses of his journeys from his own funds. At the same time he had a large family dependent on him for their subsistence, besides keeping open doors for all the Lord's servants, who should choose to come under his roof; where they were always sure to find a hearty welcome.
After pursuing this course for some years, he arranged his domestic affairs, by giving up his farm into the hands of his sons, so as to sustain his family, and have an annuity of one hundred dollars, to clothe himself and meet his other incidental expenses. In this way he continued to travel far and near, wherever Providence opened the way, and for the most part bearing his own expenses. This he did until his journeys became so numerous, long and expensive, as to exceed his income. Then he permitted the people among whom he labored to pay his traveling expenses. But he has not received enough, since he began his work, to sustain him in it. From the sale of his books he has received no profit. It has been no part of his business to lay up treasures on earth, or accumulate wealth by the gospel of God's grace.
Amidst all the vile and reproachful epithets which have been heaped upon him, all the false and scurrilous reports which have gone the rounds of both pulpit and press, as well as private circles, he has gone on, still pursuing the even tenor of his way, accomplishing the mission on which he set forth.
If his remarks concerning the attacks which have been made upon him, have sometimes seemed severe, it will not be wondered at, when it is recollected that it is nothing else but the severity of truth. We will not pretend to say that he has never erred; but this we do say, while we confess, that "to err is human," few men have gone through an enterprise like this, with fewer errors or blemishes than William Miller.
So, likewise, in exposing and reproving the growing corruptions of the church and ministry, he has been thought by many too severe. But this, too, has consisted in the severity of truths which few, in an age of degeneracy like this, had either the independence or courage to speak out. He has spoken aloud what others have thought and repeated only in private. Yet, after all, who that knows the man, but loves him? Take him all in all, where could an instrument be found better qualified for the station he has filled?
A few words respecting that faithful and devoted friend of the cause of Adventism, J. V. Himes, must close this part of the present work.
From the position he has occupied in the front of the battle, the most deadly shafts of the enemy have been aimed at him. The generous spirit of self-sacrifice, with which he came forward and exerted every nerve for the advancement of this great work, excited at once the envy, the wrath, the anger and calumny of the whole host of foes to the doctrine. And no means which could be devised to blast his influence has been wanting from that to the present time. But, through grace, he has thus far triumphed.
From the commencement of his course as an advocate of this cause, the writer has been on terms of intimacy with him, and has known his whole course, and feels it to be a great pleasure to say, that a more noble-hearted, generous, and self-denying man never engaged in any enterprise. That the Advent book establishment has yielded profits which might have enriched him, is true; but that it has done this, is utterly false and groundless. The funds which have accrued from the sale of books, have been appropriated to the advancement of the work of God, the spreading of the glad tidings of his kingdom.
The labors and fatigues he has endured in the work which has engrossed his attention, are too well known to require repetition here. No man can be found whose labors have been more abundant and arduous than his.
When this work first began, it was a question of expediency whether the book business should be made public stock, or remain in his hands. Advisors were then few, and the decision was, that it would be best for the cause, produce less difficulty and strife, besides expediting the great object we had in view, to have it in the hands of some individual as his private property, to dispose of the whole as he judged best. With the wisdom of that decision, the writer is more and more satisfied every successive day. That the funds could have been better appropriated, or indeed more satisfactorily, by any association or committee which could have been created, I do not believe.
I believe the Providence of God raised up J. V. Himes as an associate and fellow-helper of Mr. Miller, in the great work of arousing the church and the world to prepare for the coming of the Lord; and that he has performed the work with fidelity to God and man, and honor to himself.
Those brethren will forgive the liberty I have used, of speaking so freely of their personal character, and course of conduct: it is a strain to which my pen is unused; and so it should remain, did not the vile and slanderous insinuations which have been made against them, demand it at my hand. An attempt to give a history of the Second Advent cause would not be complete, without such a testimony.
THE EFFECT OF THE OPPOSITION
Has invariably advanced the cause it was intended to destroy. Such has been the weakness of the arguments against the doctrine of the Lord's coming, that very many, who were hesitating as to its truth or falsehood, have decided in its favor; for, said they, if this is the strongest evidence which exists against it, there must be something in it. This has led to examination and conviction. So, also, many who were ignorant of the question in all its bearings, have been notified of the existence of such a doctrine by the pulpit labors of their minister, or an attack through the columns of their newspaper. It has been most emphatically true in this case, that "we can do nothing against the truth, but for the truth."
The same remarks as the above will hold true in respect to the learned works of Professors Stuart and Chase, together with the efforts of Folsom, Pond, Weeks, Hinton, Wheedon, Dowling, Colver, and a host of others, who have undertaken to overthrow Adventism. It would be a curiosity for one who is fond of such work, to trace the great variety of conflicting sentiments which have been set forth by these different authors, as antidotes to the doctrine of Christ's speedy coming. Little more need be done to prove Adventism true, and overthrow all that has been written against it, than to collate the works of its various opponents.
(To be Continued.)
A Call for the Image.
By Editor
CELEBRATION OF WASHINGTON'S BIRTH DAY.
Our exchanges bring us full accounts of the celebration of the anniversary of Washington's birth-day in several of our most important cities. Never, in any preceding year, have there been preparations so extensive, nor has the celebration been so general. In the city of New York, the two principal festivals were at the Academy of Music, where an oration was delivered by Daniel Ullman, and at the Astor House, where the principal speech was by James T. Brady. We copy from a New York paper a brief summary of Mr. Ullman's oration:
Daniel Ullman, Esq., delivered an eloquent and highly instructive address. His argument was, that continuity of territory, unity of race, a common language and religion are essential to the perpetuity of empire. He recited with precision and clearness, the fortunes of the Roman Empire, of Philip II, of Spain, Louis XIV, of France, to sustain his position. Passing these in review, he adverted to Russia, as possessing every element of greatness, but free institutions. The people, he said, are nearly all of one race, and one section of that race—its territory is compact and communication between its different parts easily effected. The people are attached to their country, their Sovereign, and their religion. They are imbued with confidence in their destiny. And who shall say, if our own Union is dissolved, that their dreams of universal dominion will not be realized? He then adverted to the rise and progress of the American Union, and added THAT WE NEED A COMMON RELIGIOUS SENTIMENT.
The mass of our people is essentially Anglo-Saxon, and it must absorb all other races before we can have a consistent national sentiment. He held to an American race. The contest for empire will be between it and the Sclavonic race—between liberty and despotism—between centralization and decentralization—between despotic determination and the36enlightened action of a free people. The speaker referred to the destiny of our country, and concluded earnestly invoking the perpetuity of our Union.
The union of lakes, the union of lands—
The union of States none can sever—
The union of hearts, the union of hands,
The flag of our Union forever!
PROGRESS OF TRUTH AND ERROR.
SIMULTANEOUSLY with the rise of the Third Angel’s Message—the last merciful warning to a world in danger, commenced the wonders of Psychology, Mesmerism, and Spiritualism, the last great deception of the Enemy of all truth. Side by side these works have progressed. That error would spread more rapidly, cover more territory, and embrace a greater number of adherents within its pales, it would be natural to expect; for the soil of a fallen world is more congenial to the growth of error than of truth, and the natural heart of man loves darkness rather than light. But it might also be expected that the friends of truth would manifest at least an equal zeal in the proclamation of the pure Word, and that they would derive as much power from the Father of lights, as the advocates of error receive from the father of lies.
Spiritualism is progressing, and winning its way into the hearts of multitudes by miracles and signs and wonders. Week after week brings to our ears reports of the blind receiving sight, the deaf hearing, the lame walking, and the infirm restored to health; and the question naturally suggests itself, Amid all these manifestations of the power of the Enemy, where are the manifestations of the power of God? Amid all this counterfeit, where is the genuine? Where are we? and what are we doing amid all this array of opposition? Are we not living beneath our privilege, falling behind the times, and suffering ourselves to be out-flanked by the Enemy? Let us carefully consider these things, and strive earnestly for the Gifts of the Holy Spirit, which shall bring us to the unity of the Faith, and clothe the Church of God with power, and make her terrible as an army with banners.
The genuineness of the miracles produced by spirit agency, we do not question; but people seem to have forgotten that any other power but the power of God can produce a miracle; and hence they blindly accredit every manifestation of supernatural agency to his power alone. On 2 Thess. ii, 9, which speaks of “the working of Satan with all power and signs and lying wonders,” Dr. Cumming appropriately remarks, “If you look at your Greek Testaments you will find it is ‘terast pseudous,’ miracles that prove a lie, not miracles that are false.” With the miracles, as such, we can find no fault; they are not deceptions; there is no lack of supernatural agency; but the power comes from a wrong source; and it is exerted to prove a lie!
The advocates of error have the advantage of us in this respect: Satan will work for his servants under almost any circumstances; it matters little to him how black their hearts may be, or how impure their motives; wherever he can advance his aims, he is ready to act. But for God to work for his people, there must be a holy life, a moral purity, an entire consecration, and humility on their part. This must necessarily be so: otherwise we should be confirmed in sin. In view of this, our duty at once becomes apparent. Let us whose hearts bid fair soon to become the only repositories of truth in this world, seek after that state, and rest not till we obtain it, through which God can consistently manifest his power.