Publishing Committee · Rochester, N. Y. · Jan 24, 1854
FIVE HUNDRED DOLLARS REWARD.
By Waitstill Phillips
TO REV. J. MCCANDLISH, PASTOR OF THE PRESBYTERIAN CHURCH AT LEWISTON.
CONSIDERING ourselves as having been repeatedly rebuked in public as Sabbath-breakers, in your discourses, particularly in that of yesterday, (Oct. 2, 1853,) in the school-house in our vicinity, we think it time that you forbear, or that we repent. You must be aware that, from some motive, we endeavor to sanctify the seventh or last day of the week, according to the manner enjoined in the Fourth Commandment, and practiced by Jesus Christ and his apostles. In so doing, we are aware that we shut ourselves out from many lucrative callings and honorable situations, which otherwise we might be as eligible to as others of similar abilities; but we do it, we think from the fear of God, and with regard to the retributions of eternity. But now, if you, or any other person, will make the way plain for us, so that we can, without conscientious scruples, devote to labor the seventh day, and also enable us to esteem the first day as "the holy of the Lord," we hope immediately to reform. The difficulties in the way may be gathered from the following queries:—3
1. You told us that the ten commandments were delivered to more than two millions of hearers, by God's own voice, from the summit of Sinai, and now, we think, if one word is to be altered, it should be done in the same public manner. Will you show that "First-day" has been substituted for "Seventh-day" in such a public manner?
2. You showed that the ten commandments were engraved on tables of stone by the finger of God. Will you show that "seventh day" was not so engraved, but was only written with ink, that it might be blotted out in the fullness of time, like the Jewish ritual? or will you show how God can be "without variableness or shadow of turning," (James i, 17,) if he alter one word publicly proclaimed to millions, and twice engraved with his own finger on tables of stone?
3. If the seventh day observance was designed by God to be succeeded by the first day, we ask, 1. Why was not the Fourth Commandment excluded from the decalogue, like circumcision, and other observances, never intended for the Gentiles under the gospel? 2. Why are we informed, in the only place where the prophets intimate a change of times and laws, that the change should be by a power adverse to the Saints of the Most High, and that it should not be perpetual? (Dan vii, 25.) 3. If the Fourth Commandment was to be altered by divine authority, why did Jesus Christ say, It is easier for heaven and earth to pass, than one tittle of the law to fail? (Luke xvi, 17.) Why are we constantly directed in the New Testament, to "follow Christ," who, as his adversaries had to admit, kept the Sabbath—the same seventh-day Sabbath that the Jews did, and never, so far as we are informed, observed the first day at all as a season of rest or a Sabbath. 5. If a commandment of the Decalogue might, under pretence of piety to God, be altered with impunity, why did our Lord prepare such a severe scourge for the perpetrators of such a deed, as is to be found in the 15th of Matthew and the 7th of Mark, where notice is taken of an infringement on the Fifth Commandment, with as plausible a reason, perhaps, as man could devise for infringing upon any? "Honor thy father and thy mother," said God; but hypocrisy said, Though your parents need your support, you may take the property you owe for their sustenance, and cast it into the treasury of the Lord, your great Father in heaven, and then say to your parents, It is corban, and then let them beg or die, but you are free. 6. Why did our Lord say, that on love to God and love to man, hang all the law, (Matt. xxii, 40,) if the seventh-day of the Fourth Commandment was not affixed thereto? 7. Why did he say, (Mark ii, 27,) The Sabbath (which he knew the Fourth Commandment declared to be the seventh day) was made for man, thus teaching that it was made for mankind in general, if He intended it to be superseded by another, the "first day," in a few years? And why did He own himself to be Lord of the Sabbath, thus making it the true Lord's day and Christian Sabbath, if it was not then so, and so to remain? 8. We are informed, (1 John iii, 4,) that "whosoever committeth sin transgresseth also the law; for sin is the transgression of the law;" and if Matt. vii, 23 is correctly rendered, it may read thus, "And then will I profess unto them, I never knew you; depart from me, ye that work transgression of the law;" and Matt. xiii, 41 thus, "The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do transgress the law." Is this true? And if so, why has Christ thus spoken, but to show that the law would be transgressed both by teachers and people, in his kingdom, at their awful peril, and his supreme displeasure?
4. If the Apostles knew that the first day was the Sabbath, or a Sabbath after the resurrection of Jesus Christ, why did Paul say, "The prophets were read to the Jews every Sabbath day?" (Acts xiii, 27.) And why did James say, [Acts xv, 21,] "Moses of old time hath in every city, them that preach him, being read in the synagogues every Sabbath day?" And why did Luke, the writer of Acts say, (Acts xviii, 4,) "And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks?" Did the unbelieving Jews keep first day for the Sabbath, keeping as they did, every Sabbath day; or did these Apostles testify false; or do they who now say that first day became the Sabbath at the resurrection of Christ?
5. If the weekly return of the time of Christ's resurrection is to be kept holy, where is the precept for it, or where an example in holy record, and what was the hour and the moment? for it occupied not a day, like the example of Sabbath rest; for, at the rising of the sun, the event had already transpired.
6. If the weekly Sabbath is intended in Col. ii, 16, "Let no man judge you in respect to the Sabbath days," ought we not to disavow all human authority on the subject, and simply conform to the authority of God, and of Jesus Christ, as it is written, "We ought to obey God rather than man?" (Acts v, 29.)
7. As the mystery of iniquity (lawlessness) was at work in Paul's time, (2 Thess. ii, 7,) is it safe to follow the Fathers, as they were called, in anything at variance with the holy commandment delivered unto us?
8. When God says, "The seventh day is the Sabbath," will you show us how we can say The first day is the Sabbath, and neither lie ourselves, nor give God the lie?
9. When God says, "Six days shalt thou labor and do all thy work, but the seventh day is the Sabbath of the Lord thy God; in it thou shalt do no work," (Ex, xx, 9,) will you show how we can live without transgression, if we refuse to work on either of the first six days of the week or refuse to rest on the seventh?
10. If the Apostles and primitive Christians left the observance of seventh day for that of first day, how happened it that those who contended so hard for circumcising gentile converts should not have one word to say on this subject? And why were they never accused, after Christ's resurrection, of being violators of the Sabbath, by unbelieving and persecuting Jews? Or how could Paul, (Acts xxiv, 14,) say he believed all things written in the law, if he did not believe that the seventh day was then the Sabbath? Or how say (Acts xxv, 8,) "Against the law of the Jews have I offended nothing at all?
11. When you say that Christ, after his resurrection, repeatedly met with his disciples on the first day of the week, do you mean that he happened at any appointed meeting on that day? If so, where is the proof? Or do you simply mean, that on first day He showed himself first to Peter, second to Mary, third that he traveled sixty furlongs to Emmaus with two disciples, and, fourth, then returned to Jerusalem, and at evening showed himself to the ten, when they sat with closed doors for fear of the Jews? If this is all, please show us how it binds us to keep that day as a day of rest, more than the ninth day after, when he met Thomas with the rest of the Apostles, or more than to keep every day for forty days in succession, as he was thus seen of them. (Acts i, 3.)
12. You mention the meeting at Troas on the first of the week, "day" being, as you know, confessedly supplied, both here and elsewhere where first day occurs in our version of the Scriptures, as is shown by the translators placing it in italic. Now, can you prove that this meeting commenced before evening? If not, might it not have been the evening after seventh day worship, and Paul started on his journey on first day morning? As the Lord's Supper was instituted, in the evening, it seems not at all improbable that they attended to it in the evening on that account.
13. You farther mention 1 Cor. xvi, 2, "Upon the first day of the week, let every one of you lay by him in store as God hath prospered him," &c. Have you any proof that this service was not designed for the evening after the seventh day service? as they are said to have reckoned the day to commence at evening, as it is written, "The evening and the morning were the first day." (Gen. i, 5.) After their hearts had been warmed by the holy exercises of the church on the Sabbath, and the wants of the poor saints had been presented to their minds, they might return home, and at evening, when the Sabbath was passed, sit down, and each look over his gain and loss, and without letting his left hand know what his right hand did, lay by him in store his charity, to be ready when called for. But how does the circumstance prove the day a Sabbath, or a worship day?
14. You say that John was in the spirit on the Lord's day. (Rev. i, 10.) Can you prove that that day was not the very seventh day Sabbath, of which Christ said that he was Lord? for you must mark, that he made the world (Heb. i, 2, John i, 3,) and rested on the seventh day, and afterwards made propitiation for our sins by his sufferings; and when it was finished, he bowed his head and gave up the ghost, and rested, according to general tradition, as well as the scriptures, on the seventh day from all his sufferings,—his body in the tomb, and his soul in paradise; and at the same time, his affectionate female followers rested the Sabbath-day according to the commandment. (Luke xxiii, 56.)
Are these all your scripture evidences for a change? and must we not be children, carried about with every wind of doctrine, to let them outweigh in our minds the united force of all the scriptures of truth?
15. The Sabbath you call also a figure of future blessedness. The Apostle Paul, it seems, taught the same sentiment, (Heb. iv, 9,) saying, "There remaineth therefore (that is, because of this future rest or blessedness) a rest, (margin, a keeping of a Sabbath,) to the people of God." Then why should not that Sabbath follow our toil, as we hope that blessedness will follow all the labors of life?—for to have our rest before our labor, might signify that, like the rich man, we have our good things in this life, and our evil things in the future.
16. What adverse power is that mentioned in Dan. vii, 25? And are we authorized to follow his change in times and laws?
17. Does spiritual fornication consist in embracing human authority, rather than that of God, or not?
18. What power is meant by the "mother of harlots," in Rev. xvii, 5? And what corrupt powers are the harlots? And should we not beware of being seduced, either by the mother or the daughters?
19. To close—is it wrong for us to assimilate to those mentioned in Rev. xii, 17; xiv, 12; xxii, 14, "who keep the commandments of God and the faith of Jesus?"
And now we offer, for the first written tract, to be presented to us on or before the first day of January, 1855, which shall so dispose of the foregoing queries, as to satisfy us that God, in the holy Scriptures, requires us to follow our labors on the last day of the week, and to rest on the first day of the week, the sum of five hundred dollars; and we implore editors of newspapers every where, who either fear God or love our Lord Jesus Christ, or have any regard for religious truth, or any sympathy for sufferers for conscience' sake, to give the foregoing a place in their columns.
Writers may address the subscriber, post-paid, Lewiston, Fulton Co., Illinois.
In behalf of the observers of the Bible Sabbath, in the vicinity of Lewiston, Ill.
WAITSFILL PHILLIPS, Scribe.
October 3, 1853.
NEW VOLUME.
By Editor
WE are happy to commence Vol. V of the REVIEW free from debt and with brightening prospects.
We send this number to many who are not regular subscribers. If such wish to take the REVIEW, they will please inform us immediately. Now is a good time to commence taking the REVIEW, as the main reasons of our faith and hope will be given in this volume. Have not all, or nearly all, of our readers friends to whom they wish Vol. V sent? Please send their address with the small sum that the REVIEW costs for six months. You may feel rewarded a hundred times before the volume closes.
Those who may have received one or more volumes of the REVIEW, and do not embrace the views it advocates, who are able to help sustain it, and have done nothing, and do not intend to do anything, for its support, will please request the Post Master to return one paper to this Office, or to inform us by letter, that you wish your paper discontinued.
We are anxious to send the REVIEW to all who would read it with interest and profit; but do not wish to continue it to those who have no interest in the important Bible truths it advocates, after having a chance to learn our position.
Advent and Sabbath Tracts.
By Editor
WE now design publishing a series of Tracts, with the above general title, embracing the reasons of the faith and hope of the body of Christians called Second Advent Sabbath-keepers. We have in contemplation twelve or fifteen numbers, from thirty-two to one hundred pages each.
The state of the cause of present truth, we think, demands of us this effort, at this time. The number of efficient laborers now in the wide field, who are able to set the truth before the people, is indeed small; and they have so many calls to preach the word that they cannot generally remain in one place a sufficient length of time to give a full course of lectures. It is, therefore, of the highest importance that preaching brethren should have with them, publications covering the whole ground of our faith, to supply the people where an interest is awakened by their labors. After an interest is awakened by public lectures, the mind is prepared to read with profit, and learn the truth more perfectly. The field of labor is so extensive, and faithful, judicious laborers are so few, that much of the great work before us must be accomplished by publications.
Small tracts are most generally called for, and most faithfully read; but in many cases it would be much better to have the main reasons of our faith in one or two volumes. We shall therefore publish this series of Tracts, each containing a separate subject, to suit the mass of readers; then, when the series is completed, bind a portion of the whole series in one or two volumes.
Number One of this series is ready. It is a Tract of thirty-two pages, entitled, The First day of the Week Not the Sabbath of the Lord. It is a most thorough refutation of the claims of Sunday-keeping to divine authority. It contains extracts from Catholic works, showing that Sunday-keeping is based only on the tradition and authority of the Roman Catholic Church. It also contains an excellent extract from J. W. Morton's Vindication of the True Sabbath, showing the falsity of the view that the fourth commandment requires only a seventh part of the time, instead of the seventh day.
This Tract is printed with new type, on good paper—price, $1,00 per 100—25 cents per doz.—3 cents a copy—postage, one cent. With the increased price of paper, press-work, (most of which we have to hire done,) and the increase of other expenses, this will leave little or nothing for the author, who should be remembered. The author of our most carefully written publications has received nothing for many months of study and close confinement in preparing them, which has injured his health much. Friends of the present truth, forget not the labors of such, while you may be enjoying the evening prayer-meeting, or the social circle of christian friends, they are taxing the energies of the mind to the utmost, and, perhaps, continue their toil several hours after you are asleep.
It is designed that this series of Tracts shall be prepared in the most careful manner, that positions taken may be unanswerable. Those who prepare them must have books, and they have other expenses to meet, as well as men otherwise employed. Those therefore who wish to help in this important work, are invited, after examining new works, to forward their free-will offerings to this Office for the benefit of such. And especially remember the author of the Sanctuary and Twenty-three Hundred Days, Refutation of the Claims of Sunday-keeping, and many excellent reviews.
Those who are indebted to this Office for books will confer a favor by sending the pay at their earliest convenience. Those who order books will please send the money with the order if possible. This series of Tracts will cost about $2000. As we go forward in this enterprise, we shall expect the prompt assistance of the friends of the cause.
THE SABBATH.
"REMEMBER the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it." Ex. xx, 8-11.
ANOTHER REQUEST!
By Editor
THOSE who teach that the Sabbath has been changed from the seventh to the first day of the week, are requested to give us one text from the New Testament that teaches such a change; or the example of Christ and the Apostles, recorded in the New Testament, favoring such a change. When any one will point out such a text and such example, it shall be given in the REVIEW.
AGE TO COME.
By J. B. Frisbie
BY J. B. FRISBIE.
Suppose the "Age to come" theory true, and that a few of the nations are left after the great destruction, and a probationary time should be given to those nations after the Lord comes, what possible benefit can it be to those who neglect to keep the commandments of God and obey the gospel of our Lord Jesus Christ, in this present age? We believe it best to attend to the "Present Truth," in the present age, and let the age to come, take care of itself.
If there should be any such age of probation during a thousand years in which there should be a gospel ministry, a temple and sacrifices of beasts offered, the feast of tabernacles kept, mortals and immortals mingling together on earth during this length of time, we can say we would raise no objections to such an age to come if it was God's revealed plan. But then, we conclude that we will wait until we get there before we have anything to do with it if there should be anything for us to do.
But we are in serious doubt of any such "Age to come" as some are fondly looking for, for the following reasons:—
1. Because there is nothing but inferential proof, that there will be probation, and consequently salvation for any after Christ comes; when there is much plain proof to the contrary. Those places which speak of the few left of the nations, say nothing, as we can see, of their being preached to, seeking mercy and finding it; nothing of that kind; but it appears like this: rocks and mountains fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb.
Prov. i, 28. Then shall they call upon me but I will not answer; they shall seek me early, but they shall not find me. The reason is clear. Rev. xxii, 11, 12. He that is unjust, let him be unjust still. Behold I come quickly, &c. If probation ends just before Christ comes, how can any one believe it will extend after he comes? Luke xx, 34-36. The children of this world marry, and are given in marriage; but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more; for they are equal unto the angels and are the children of God, being the children of the resurrection. This shows that those who obtain that world, can die no more, therefore are immortal; so this puts an end to probation in the Age to come.
2. The thousand years' "Age to come" probation, is mostly built upon an inference drawn from Rev. xx, 2, 3, where the devil and satan is to be bound a thousand years, in the bottomless pit that he should deceive the nations no more, till the thousand years should be fulfilled.
The inference is, if satan is bound, there must be nations on earth during the thousand years that he might deceive; when the fact is, the earth is the bottomless pit, out of which the nations will be destroyed which binds the devil; for he will have no nations to deceive during the 1000 years. For the devil will be cast out into the earth and his angels with him. Rev. xii, 9; Dan. vii, 2, 3; Rev. xiii, 1; xvii, 7, 8; xx, 3. The beast of seven heads and ten horns rose up out of the sea, or bottomless pit. (Great Abyss.) That is, governments coming up out of the nations. So when the nations are all destroyed from the earth, the bottomless pit, or this dark world, and the devil is then confined by the angel to this earth a thousand years, he then cannot deceive the nations any more, till the thousand years shall be fulfilled; and after that he must be loosed a little season, and shall go out to deceive the nations which are (then raised from the dead: the wicked) in the four quarters of the earth. After the beloved city has come down from heaven upon the earth, then will the wicked be devoured by fire which will be the second death. That we are not mistaken in our view of this subject, see Matt. xxiv, 37. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage until the day that Noe entered into the ark, and knew not until the flood came and took them all away, so shall also the coming of the Son of man be. Luke xvii, 28-30. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.
Question. After Christ comes and takes them all away and destroys them all, as in the days of Noah and Lot, how many probationers think you can be left during the thousand years?
3. In the destruction of the world by the flood, and Sodom by fire, there were eight saved in one instance, and three in the other. Isa. xxiv, 1, 3, 5, 6. Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. The land shall be utterly (completely) emptied, and utterly spoiled; for the Lord hath spoken this word. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant; therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned and few men left. These few men left we consider to be the saints, when the land will be utterly or completely emptied of its inhabitants. But where are the probationers? 2 Esdras xvi, 22, 24, 32. For many of them that dwell upon earth shall perish of famine; and the other that escape the hunger, shall the sword destroy; there shall be no man left to till the earth, and sow it; and the earth shall be laid waste, and the fields thereof shall wax old, and her ways and all the paths shall grow full of thorns; because no man shall travel therethrough. Jer. xxv, 20-33; xxx, 7, 11, 24; Zeph. i, 2, 3, 14, 18; iii, 4, 6; Matt. xiii, 39, 40. The harvest is the end of the world, (or age.) As therefore the tares (the wicked) are gathered and burned in the fire, so shall it be in the end of this world. All things that offend, and them that do iniquity shall be burned. This does not look much like probation.
We now see the great mistake that many are in, in respect to the literal return of the Jews to build up their city and cultivate that land. Also the false theory of the Age to come (so called) in applying texts to this earth, which belong to the new earth; and in the application of conditional texts as if unconditional.
A Hard Case.
By Elias Goodwin
ONE Benjamin, who professes to be in the present truth and a preacher, called on me the night after the Sabbath, and introduced himself as a brother who kept the Sabbath, and wanted to stay over night. I told him he could stay. I had but a short conversation with him, before I began to be suspicious that all was not right. So I continued to question him until I was satisfied he was not one of the Lord's preachers, and understood but little or nothing about present truth. The next morning after breakfast I felt it duty to tell him my mind about him. I told him I did not feel free to harbor him any longer; that I thought he had imposed upon us in coming as he did, professing to be one of the Sabbath brethren. I further told him I did not feel under any obligation to assist him at all, and requested him to leave, &c. But he urged so hard to stay till next morning, (and said he would pay me for his board,) that I concluded to let him stay. The next morning at breakfast time I called him. He said he was not going to get up until 7 o'clock at any rate. I told him I wanted he should get up and eat his breakfast and pay his bill before I went to work. So after considerable trouble I succeeded in getting him up. After breakfast I said to him, Now you have had five meals, two nights' lodging, two sheets of paper, envelope, stamp, &c., how much do you think you ought to pay me. Well, he said he should not pay me anything, as I had misused him, &c. I saw there was no other way to get along with him but to deal pretty straight; so I stepped up stairs and took his carpet-bag and brought it down and told him when he paid me for his board he could have it, and not before. He stormed round considerable, and called me various names, such as robber, pickpocket, liar, and lastly, a — hog, and, may the curse of God abide on you eternally, &c. After he found all did not avail anything, he paid what I charged him, (which was only fifty cents,) declared that it was outrageous. I then told him if he did not alter his course, I should have him published. Says he, "You publish me and I will whip you within an inch of your life," &c. After much ado I got him started, and he went straight over to Bro. Gorsline's and told him he wanted to stop with him for a while but had no money to pay for his board. Bro. G. told him if he only loved the Lord, he did not care for the money. I told Bro. G. of his actions at my house, and I guess he will not keep him long if he can get rid of him, which I think will be hard work unless he fairly turns him out of doors. ELIAS GOODWIN.
Oswego, Dec. 5th, 1853.
[Bro. Goodwin writes that this Benjamin is imposing upon the Brethren in other places, and thinks he should be published. We have, therefore, given the above statement.—Ed.]
Holiness, Humility, and Christian Conduct
By John Byington
From Bro. Byington.
TO THE SAINTS SCATTERED ABROAD:—Our heavenly Father says to us, "Be ye holy; for I am holy." We have no confidence that the traditions of our fathers, or creeds of men, will ever accomplish this work. It must be done through the agency of the Holy Spirit applying the sanctifying power of truth to our hearts, and to all our lives. We profess faith in the Son of God, and also to walk as he walked. But are we careful to know that God means all he says in his Holy Word? Without me, says Jesus, ye can do nothing. If so, we should always be looking unto him by earnest prayer, till our hearts melt and humbly bow before the Lord. Does the rule our Saviour has given us, [Matt. xii, 36,] govern us in all our conversation? Please turn to it and read it. Add to this our Saviour's words, "Let your yea be yea, and your nay, nay; for whatsoever is more than these, cometh of evil." Oh how much evil is done by jesting, foolish-talking, and evil-speaking, and the pride of life! Dear brethren, do we escape this snare of the Devil?
Milo Stowe, of Weybridge, in writing to a brother here, (who is somewhat convicted by the present truth,) says: "The seventh-day people are as proud as members of other churches." Will Bro. Everts, or some other brother ask Mr. Stowe where he discovers pride among us. By so doing we may convince him of his wrong, or be led to see our own; and if so, confess our faults by forsaking them. We must walk humbly before God and exemplary before the world.
Have any of us thought it is very convenient to have our paper sent to us free, without considering the burden those have had to bear who send it? There are the worthy poor, and I am glad they can have the paper free; but let us remember there is an honest claim on us here if we can consistently meet it. Every half-dollar spent for needless articles of dress, tea, tobacco, &c., could be put to a better use. Dear brethren, let us think of these things; and then let these words be written on our hearts: "Be ye holy; for I am holy."
JOHN BYINGTON.
Buck's Bridge, N. Y., Jan. 4th, 1854.
Finding the Bible Church
By J. Russell
From Bro Russell.
DEAR BRO. WHITE:—I have been requested to write to you, relative to God's dealings with me; and thinking that it would encourage you, to hear that one more had embraced the truth, I have resolved to comply.
For nearly a year, I have been severely afflicted with the neuralgia, accompanied with violent spasms. I have had these spasms, I think, as often as once in three or four days, on an average, lasting usually two or three hours, but sometimes twelve or thirteen, and so violent that, sometimes, it seemed impossible for me to live through them. The pain that I, at times, endured was greater than could be described.
I was taken, while studying at Amherst College, with the ministry in view. As soon as I could be removed, I was taken to Stratford, Ct., where my parents reside. About a month ago, as my health had somewhat improved, I accepted the invitation of Bro. Charles Andrews, (my uncle,) to visit this city. I had often been disgusted with many things that I had seen in the churches, though I had long been a member of one of them; and felt dissatisfied with them and my own self also, and seeing the inconsistencies of professors of religion, I was often tempted to renounce it altogether. I saw that the nominal churches contended more for creeds, than for the truth, and I longed to find a church that took the Bible as their only creed. Thank God! I have found one at last. I was pleased when I found a little company here, who seemed to live religion and made the Scriptures their only rule of faith and practice.
My uncle and his family, consisting of Sisters Andrews and M. and D. Moody were faithful to present the truth to me; but my nerves were so weak, that I could not examine for myself, or listen to them, without having one of my spasmodic turns. We prayed that I might have strength and light given me. That prayer was answered; and I was enabled to some extent, to search the scriptures to see whether these things were so. As far as I was able to examine the points presented, I was convinced that they were true; such as, the unconsciousness of the dead; reckoning of 2300 days, as made by Adventists; the nominal church as the Babylon spoken of in Revelation; the seventh day the only Sabbath of the Lord; and the fulfilling of the signs that proclaim "the coming of the Son of man" to raise the dead, destroy the wicked, and reign on the New Earth. I was surprised at the beauty and simplicity of these truths, and to see what a key they were to scripture. But afterwards came the cross.
To renounce the church and be despised by relatives, friends and classmates seemed more than I could endure. I resorted to prayer; and blessed be God! he gave me the victory over my temptations, and I trust, the following original lines, that came to my mind, are the true sentiments of my heart.
Shall I refuse to bear the cross,
Whate'er that cross may be;
Since Jesus bore it all alone,
And died thereon for me?
Shall I, for fear of feeble man,
Though all the world deride,
Refuse obeying heaven's command
When God is on my side?
Shall I to gain the world's applause,
Or self-love gratify,
Refuse to own my Saviour's cause,
His sacred truth deny?
No! perish every earthly hope,
And each ambitious plan,
I'll bear my cross, obey my God,
And fear not mortal man.
Shall I because it's best for gain,
Forget the seventh day,
And thus respect the man of sin,
But God's law disobey?
Oh God forbid that I prefer,
A human law, to thine!
What could I answer at thy bar,
For such a heinous crime?
The struggle was as great, as when I first felt my sins forgiven, and the relief no less joyful. I now see why God laid his hand so severely upon me, and I thank him for it. It was to keep me from longer studying error, and to direct my steps where I might hear his truth.
I do not yet see every point clearly; and I am not able to study the Word as much as I would wish, but I hope to "go on to know the Lord" and practice what I know. Pray for me that this may so be.
Yours, in search of the truth, J. RUSSELL.
New York, Jan. 2d, 1854.
A DIALOGUE
Between an Adventist and a Sea Captain.
Adventist. Good morning, Capt., when did you arrive?
Capt. Yesterday. We left Liverpool just three weeks ago.
Adv. All good luck—and pleasant then, I suppose.
Capt. Very: excepting a day or two before we discovered land, it was foggy; but we knew by our reckoning that we must be near land, for by some means it was out three days before we arrived; so we kept a constant watch, with little sail, and steered by compass. The first sign of land we discovered, was the light at Sandy Hook: and about the same time a pilot came alongside. But how do you get along now with Millerism, your time is out—you said I should not have time to get back. But here I am. Now wont you give it up and be rational?
Adv. What would you have me to do? Give up the Lord's coming?
Capt. Yes. Or that he will not come in this day, nor for a thousand years.
Adv. Would you do so in a similar case?
Capt. Surely I would.
Adv. Let us see. Suppose you had said to all hands on board ship, one day before you saw the light at Sandy Hook; down sails—leave the helm, and let the ship go, we have sailed two days since our reckoning was out, there is no land, therefore, let her go. And do so in a way that would convince them that you were in earnest, and meant to be obeyed. What would they think, and what would they do?
Capt. Why they would think I was crazy, and would confine me.
Adv. We do not intend to act like crazy folks. The Lord's not coming quite as soon as we expected, does not convince us that He will never come—nor that his coming is not to be for a thousand years. But we are now placed in a situation similar to yours when your reckoning was out, and we mean to do as you did—keep a strict watch, with low sails, and steer by the Compass God has given, and we are confident that we shall meet with a similar result. The light house will soon appear, "the sign of the Son of man in Heaven," and the Lord in the clouds as sudden as the lightning, and his angels will come alongside and pilot us to glory.—Selected.
To Correspondents.
By Editor
1. In writing to this Office, let everything of a business nature be put on a part of the sheet by itself, or on a separate sheet, so as not to be mixed up with other matters.
2. Be careful to write all names of persons and places, plainly and distinctly.
3. In all cases give the name of the Post Office, County and State. When a Town or Village is called by one name, and the Post Office by another, be sure to give the name of the Post Office.
4. When the direction of a paper is to be changed, do not forget to name the Office to which it has been sent.
5. Let everything be stated explicitly, and in as few words as will express the writer's meaning.
6. In writing texts of scripture, be sure to copy from the Bible correctly. It is no small sin to carelessly mangle the Word of God, as some do.
If the above directions are complied with, we shall be saved much time and perplexity, and be less liable to mistakes in transacting the business of the Office.
Many thanks to dear friends at Bedford and Jackson, Mich., for the box of dried fruit, &c., received the 20th by the kindness of Bro. Lane.
We have Bro. E. Everts' Review of the New Time, and our article, headed "My Lord delayeth his coming," in the last REVIEW, in a Tract of 16 pages.
Appointments.
By James White
PROVIDENCE permitting, we will hold meetings at Oswego, N. Y., Feb. 4th and 5th; Lorain, the 7th, at 1 and 6 o'clock, P. M.; at the Christian Meeting-house, near Bro. Ira Abbey's in Brookfield the 11th and 12th; Lincklaen, where Brn. may appoint, the 18th and 19th. It is expected that Bro. S. W. Rhodes will attend these meetings with us.
We shall take with us a quantity of publications, to save the Brethren the postage if sent by Mail. JAMES WHITE.
Letters.
D. Myers, H. A. Richmond, A. M. Curtis, S. T. Cranson. J. M. Stephenson, B. H. Walworth, J. A. B. Calkins, J. P. Kellogg, J. N. Andrews, J. M. McLellan, T. I. Giddings, J. R. Towle, J. Hart, W. Morse, E. W. Hunt.