Publishing Committee · Rochester, N. Y. · May 12, 1853
The Patience of the Saints
“Here is the Patience of the Saints; Here are they that keep the Commandments of God and the Faith of Jesus.”
THE WARNING VOICE
By Uriah Smith
-OF-
TIME AND PROPHECY.
BY URIAH SMITH.
Conclusion of Part I.
MUCH proof that these plain testimonies, thus
Given by Prophecy, confirmed by Time,
Deeply had had effect, abundant rose.
And to the seventh month, each eager eye
Now bent its steady gaze, as there it stood,
Like some bright beacon on a lofty height,
Lighting a dubious way; thither the band
Now bent their eager eyes with steady gaze,
Thither their earnest steps, with fervent zeal:
While yet the cry, tornado-like, swept on,
"Behold the Bridegroom cometh!" borne
Sheer through the land on every swelling gale.
The Press upraised its voice to speed it on,
And bounteous scattered, with unsparing hand,
Its winged messengers to swell the theme,
Free as the flying leaves of Autumn, sere.
And as, with lightning speed, went flaming forth
The Chariots of Nahum, speedily,
They bore it forward on their destined way,
And left its echoes all along their course.
The lightning flashed along the wire, where, chained,
It waits on man the herald of his will,
And wrote it out in characters of flame.
Borne on the wings of wind, or steaming forth,
It rode across the ocean's crested waves,
And far beyond the seas its message bore.
Firmly the followers of Truth pressed on.
Lowly and reverent—as now drew near
The day where centered all their faith and hope,
Where they reposed their confidence entire,
That this would close, for aye, the scenes of earth,
And consummate their hope, and crown their faith
With glorious success, and usher in,
Upon their view, scenes of eternal bliss.
Lowly and reverent, as this drew near,
Before their Sovereign King, prostrate they fall,
Of him to gain acceptance, and themselves
Prepare to meet him, now so soon to come.
More wholly, thus, they their affections wean
From things of earth; all controversies heal,
All wrongs forgive, and of themselves, and all
They may possess, a consecration make,
Total to God, and his ennobling truth.
For who but saw, with but a hasty glance
Over the past, that all those days wherein
Blank Disappointment, cold and gloomy sat,
On every brow, were but a dash between
Prophetic words, to make the meaning clear?
Think not indifferent all this while aloof
The foes of truth, calmly behold the move,
Or let it silent, or unheeded, pass;
Malice and hate, deep seated, and intense,
Lit up within their hearts, their scorching fires,
Which raged ungovernable, and thro' them wrought
Full frequent acts of violence and shame.
So when God's children, oft, for worship met,
To lift their hearts to him in prayer and praise,
And speak that Spirit forth, with which he filled,
To overflowing, their devoted souls—
For he his glorious cause did freely own,
With such out-pourings of his Spirit pure,
And of the Holy Ghost such rich descent,
As rise o'er every age above compare—
While thus assembled to adore their God,
In concord sweet, and unity and love,
The fierce demoniac yells of Belial's crew,
Rang 'round discordant, o'er the songs of truth.
And as they journeyed on, from every side,
Fell on their ears the harshly mingling din,
Of scoffs and mockeries, ridicule and scorn;
Which weapons only to their foes remained;
For in the open field, in contest fair,
Based on the testimony of God's word,
Long since their ablest champions silenced were,
With ignominious route; the two edged sword,
So bravely wielded by these pioneers
Of truth, whose blade with subtlest keenness pierced,
They quailed before, unable to endure;
Nor wished but once its naked edge to tempt:
Glad if they might but reach some distance safe,
To shield themselves, and be content to urge
The rabble on, to open deeds of hate.
All this but served to strengthen in the faith,
These candidates for life eternal more;
Who ever bore in mind, that perilous times,
In the last days, shall come; when men shall be
Of their own persons lovers, covetous,
Blasphemers, boasters, proud, from parents due
Obedience withholding, and of all
Natural affection shorn, incontinent,
Unholy, thankless, and accusers false,
Breakers of truce, and fierce, of all the good
Despisers, heady, traitors to their trust,
Of pleasures greater lovers than of God;
Who have of godliness, the form, but all
The power deny—from such, turn ye away.
When such as these they numberless behold,
And waxing worse and worse, seducers saw,
And evil men deceiving and deceived—
Heedless their warnings—while unnumbered signs
Thickened around, and rose upon the way—
Signs, such as Inspiration's pen defines,
As certain tokens, and precursors, sure,
Of the great day of God—then on their faith
Stepped they entire, to wait the near result.
Up to the seventh month, meanwhile, the world,
Under Time's rapid hand was rolling on,
Nearing th' appointed day; the warning notes,
"Behold the Bridegroom cometh," closing up,
Speedy and faithful, now, their destined work;
A company to summons forth, prepared
And waiting, longing, for their Lord's return:
And works, than which nought louder speaks, their
Now seconded, and gave their witness in. [faith
Wide spread throughout the land, ungathered fruits,
Ready long since to swell the Winter's store,
Than words could do, louder, by far, proclaimed,
"The Lord is coming;" while the fields, unreaped,
Nodded their heads of yellow grain, and sere,
As if t' affirm, "The Lord is at the door."
Such was the faith, through deeds made manifest,
That all things common made, and with the world,
All dealings closed, and only did prepare,
And only looked to the appointed day,
When they for better scenes the earth should leave.
Such was the faith, through deeds made manifest,
Enraged the wicked, and condemned the world;
Whom mixed emotions ruled, as near'd the day—
More anxious waited as more near it drew—
Of doubt, and hate, suspense, and rage and fear;
For proof, they could not answer, that the Lord
Then would appear, had plenteous been given;
And on the tables plain the vision had
Been made, that even he who runs might read—
And for th' event, a band preparing now,
They saw, their faith by works revealing, and
Themselves, they saw, well warned and faithfully.—
Not so, whom faith and hope led on, the saints:
They, with full confidence assured, and bold,
With glorious hope, and expectation high,
That from foreknowledge spring, and living faith
That they should then receive their rich reward,
Joyous awaited the approaching hour.
Meantime the distance shortens; weeks depart,
Weeks, intervening, dwindle into days,
Which soon alone remain, while brighter burns
Hope and the love of God, among the saints,
And from their ranks, songs of thanksgiving rise,
And shouts of praise, up to their glorious King,
Whom they so soon caught up will be to meet.
In such proportion, so much fiercer, burns
'Mong all the wicked, malice, wrath and hate,
Though fearful, lest the warning yet be true.
To hours are days reduced—to moments hours—
Fast sifting through the ceaseless glass of Time;
Till dawns at last the much expected day;
In dead suspense and breathless stood the world.
The wise prepared it found, and waiting then
To make their exit to their glorious home;
But ah! it passed away, and, waiting, still,
Left them all here; no King from heaven appeared;
The world breathed easier and calmly Time's
Great wheels moved on, unstopped, and undisturbed.
Now other sights than unity and love,
Prepare to see, and other sounds to hear,
Than songs of praise, and harmony and peace;
For saddening sights now crowd upon the eye,
And on the gale now saddening sounds go forth.
The time pass'd by, but bro't no outward change!
Heavy the blow came down, with crushing weight,
On that devoted flock, as if 'twould send
Hope, reeling, to its grave; and faith destroy;
And to destruction scatter all belief;
And blot out trust in truth or prophecy.
Through every trusting heart, like some keen shaft
With triple barbs it pierced: and tore away,
A shield from off their breast, and from their grasp
An anchor wrested; while they stood exposed,
E'en as shorn lambs to the bleak, wintry blast..
This Satan saw, and glad, and with a howl,
Of joy, in part, at their defenceless state,
And part in hope of desperate revenge,
Goaded his legions on to furious charge.
Ah! then how from their wrathful eyes of sin,
Glared horrible the demon; how they hurled,
How spitefully and venomously hurled,
At holy innocence their poisonous darts
Of sin-constructed calumny and lies.
Ah! then with what malicious insolence,
From their foul lips they breathed their bitter taunts
And sneeringly, "not gone up yet?" inquired.
But how upon their open fronts fierce blew
The raging hurricane of worldly scorn,202Revilings, and reproach, and falsehoods foul—
Which, even the Father of all lies himself
Ashamed would be to own, but these his imps
Most greedily devour—pass by; for these
Were weapons, not the worst—would they had been,
But they were not, as shortly will appear.
As one, who, heavy stunned, confounded stands,
Bewildered, speechless, so the band now stood;
But thus not long; for their condition, soon,
They to examine, narrowly begin;
The cause to search, why thus forlornly left
In this, so sudden, unexpected, state,
Shieldless, defenceless, and unmailed against
The direst blow of Disappointment's dart.
Of all the past a retrospect they take,
And close examine all the way they've come.
The grounds of their position they review,
And re-review; and all the causes sound,
And sound the reasons of their bold belief.
Yet naught to militate against the Word,
Do they discern, or yet, the hidden cause
Of their sad disappointment ferret out.
Perplexing thoughts, perplexing queries rise;
Are then the days whereof the Angel spoke,
Rightly commenced, or rightly followed down?
Now hist'ry, searched most thoroughly at first,
Was searched again, more thorough than before.
The Word of Truth was searched, and prophecy
With prophecy compared, and side by side
With history, and history all proved,
And prophecy all proved, that all was right.
There stood the days, a mighty pillar, firm,
Grounded secure upon eternal truth,
Nor can it hence be moved, though 'gainst it all
The battering-rams of Satan fiercely play—
Rightly commenced, and therefore ended now.
If ended, then, why do the wheels of Time
Still roll along; and why no King appear,
Flaming from heaven to close the scenes of earth?
Who can this mystery solve? Satan makes haste,
And answering this, thus whispers in their ear:
"This is a mystery never will be solved;
Wholly astray, thus far, have ye been led,
Deceived by lying teachers; time has proved
Your views all groundless, and your theories false;
And that the prophecies man cannot read.
Come back, then, to your station, where remain—
If ye'll but turn, and give these idle tales
Up to the winds—respectability,
And wealth, and honor; nor thus longer make
Yourselves ridiculous before the world."
Ah! then, that grisly demon, Treason, burst
Wide through their ranks, and furious havoc wrought,
While grim, old Unbelief, with awful front,
And hideous visage, with his war-club made
Most murderous assault; and far around
His hateful daughter, Doubt, insidious crept,
To poison truth, and stir sedition up.
Then wild, wild, work was there in an evil hour.
Many with sacrilegious hand, and rash,
(What madness seized!) their garb of righteousness,
Spotless and pure, to countless fragments stripped,
Stripped from themselves, then blindly back again
Into the mire of worldliness deep plunged.
Others, rash hands, nor sacrilegious less,
Upon their own belief laid violent,
And wildly tore it into ruin down;
Then from the sad remains as wildly turned,
And gave themselves up to the world again.
And many too, (say of what fiend possessed?)
With impious daring trampled to the ground
All faith, and trampled hope, and cast aside
All confidence, and raised their voices, high,
To censure now the way they once had praised,
And call it error's path, delusion-paved;
And urge, with gestures vehement, the rest
To turn with them, nor longer be deceived.
But yet a few, a faithful few remain;
Whom Treason cannot move, nor Unbelief,
Nor Doubt corrupt, nor Satan's glossy lies;
Who, as becomes the humble saints of God,
Without a murmur, to their trust prove true;
Who, from the wasting sights around, now turn
Their sorrowing eyes, and from the fearful sounds,
Their ears, and, with a saddened heart, still cling,
Firm to their glorious hope, and look to God.
Thus hold, a little while, ye sons of light!
For God will soon, as ye shall hear anon,
His own expounder prove, and make all plain;
For ne'er will he his people thus lead forth,
To disappoint and let them perish then;
But yet, a second time, his hand will set,
To save a remnant of the scattered flock.
THE HISTORY OF THE SABBATH.
By John Nevins Andrews
[Concluded.]
SUNDAY KEEPING ESTABLISHED BY LAW IN ENGLAND.
According to Bampfield, the first law of England made for the keeping of Sunday, was in the time of Edward VI., about 1470. "Parliament then passed an act, by which Sunday and many holy days, the feasts of all Saints and of holy Innocents, were established as festivals by law. This provided also, that it should be lawful for husbandmen, laborers, fishermen, and all others in harvest, or at any other time of the year when necessity should require, to labor, ride, fish, or do any other kind of work, at their own free will and pleasure, upon any of the said days."
By such means as these, the observance of the first day was gradually forced upon the people wherever they owned allegiance to the Pope as head of the church, and the Sabbath was as gradually brought into contempt and disuse.
The process by which the change was effected appears to be this: By first obtaining an annual celebration of the first day at the close of the Passover, in honor of the resurrection; then a partial observance of the day weekly, it being generally so observed among the heathen; then obtaining for it the support of civil laws, ecclesiastical canons and penalties, and by giving it the title of Lord's day; then by requiring the consecration of the entire day. To abate and ultimately eradicate all respect for the Sabbath, it was first turned into a fast; then it was dedicated to the Virgin Mary, resting upon it was stigmatized as Judaism and heresy, and the preaching of it was called Antichrist; and finally the fourth commandment was pronounced ceremonial, and was effectually abstracted from the Decalogue. And thus, so far as the Roman church was concerned, the point was gained; and thus, probably, she performed her part in the fulfillment of the prophecy of Daniel, [vii, 25.] "He shall think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time."
The cause of the Sabbath must also have been seriously affected by the rise of the Ottoman Empire in the seventh century, and the success of the Mahometans in conquering the eastern division of the church. Mahomet formed the plan of establishing a new religion, or, as he expressed it, of replanting the only true and ancient one professed by Adam, Noah, Abraham, Moses, Jesus, and the prophets; by destroying idolatry, and weeding out the corruptions which the later Jews and Christians had, as he supposed, introduced. He was equally opposed to both Jews and Christians. To distinguish his disciples from each, he selected as their day of weekly celebration the sixth day, or Friday. And thus, as a writer of the seventeenth century remarks, "they and the Romanists crucified the Sabbath, as the Jews and the Romans did the Lord of the Sabbath, between two thieves, the sixth and the first day of the week."
We have thus traced the history of the Sabbath in the Roman church down to the thirteenth century; and we see that through the whole of this period, the seventh day every where retained the honor of being called the Sabbath, and that no other day had ever borne that title; that not until the remarkable letter found on St. Simeon's tomb, had it been asserted by any one, that the observance of the first day, Lord's day, or Sunday, was enjoined by the authority of Jesus or his apostles, nor was any example of theirs plead in its favor. Even then it was not pretended that the Scriptures required its observance.
There are some traces of the Sabbath among those Christians who separated from the Catholic communion, or were never embraced in it. The Greek church separated from them about the middle of the eleventh century, and had a larger extent of empire than the Papists. According to Brerewood's Enquiries, page 128, this church solemnized Saturday festivals, and forbade as unlawful to fast on any Saturday except in Lent, retaining the custom followed before their separation.—The same author states that the Syrian Christians, who composed a numerous body in the East, celebrated divine worship solemnly on both the Sabbath and first day, continuing the custom of the Roman church at the time they separated from that community. Sandy's Travels, page 173, speak of a Christian empire in Ethiopia that celebrate both Saturday and Sunday, "that they have divers errors and many ancient truths." The Abyssinian Christians, another numerous body are represented as being similar in some respects to the Papists; and Purchase speaks of them as "subject to Peter and Paul, and especially to Christ," and as observing the Saturday Sabbath. They are also mentioned by Brerewood. Mosheim mentions a sect of Christians in the twelfth century, in Lombardy, called Pasaginians, charged with circumcising their followers, and keeping the Jewish Sabbath. Mr. Benedict considers the account of their practicing the bloody rite a slander charged on them on account of their keeping the Jewish Sabbath. Binius says that in 1555 there were Christians in Rome who kept the Sabbath, and were therefore called Sabbatarii, and they are represented as differing in other respects from the Romanists. Many of the Armenian Christians are believed to observe the ancient Sabbath. Dr. Buchanan, in his Researches, when speaking of those of them who are settled in the East Indies, says, "Their doctrines are, as far as the author knows, the doctrines of the Bible. Besides this, they maintain the solemn observation of Christian worship throughout our empire on the seventh day."
THE WALDENSES KEPT THE SABBATH.
Probably there has not existed a class of Christians since the times of the apostles, who could more justly claim to be apostolic than the Waldenses, formerly a numerous people living in the valleys of Piedmont; whither they retired, says Burnside, on the promulgation of Constantine's laws for the observance of the first day, in the fourth century; and where they remained, according to Scaliger and Brerewood, in the time of Elizabeth of England, in the latter part of the sixteenth century. They adhered firmly to the apostolic faith, and suffered severe persecutions from the Catholics. Robinson, in his History of Baptism, says, "They were called Sabbati and Sabbatati, so named from the Hebrew word Sabbath, because they kept the Saturday for the Lord's Day." They were also called Insabbatati, because they rejected all the festivals, or Sabbaths, in the low Latin sense of the word.—The account the Papists gave of their sentiments in 1250, was briefly this: That they declared themselves to be the apostolic successors, and to have apostolic authority; that they held the church of Rome to be the 'whore of Babylon;' that none of the ordinances of the church which have been introduced since Christ's ascension ought to be observed; that baptism is of no advantage to infants, because they cannot actually believe. They reject the sacrament of confirmation, but instead of that their teachers lay their hands upon their disciples. Jones, in his Church History, says, that because they would not observe saints' days; they were falsely supposed to neglect the Sabbath also. Another of their enemies, an Inquisitor of Rome, charged them with despising all the feasts of Christ and his saints. Another, a Commissioner of Charles XII. of France, reported to him, "that he found among them none of the ceremonies, images, or signs of the Romish church, much less the crimes with which203they were charged; on the contrary, they kept the Sabbath day, observed the ordinance of baptism according to the primitive church, and instructed their children in the articles of the Christian faith and commandments of God."
It is believed that there have been Christians in every age who have kept holy the seventh day.—During the first three centuries of the Christian Church, the Sabbath seems to have been almost universally kept. It was kept generally in the Eastern Church for six hundred years. And from that time onward to the present, frequent traces of Sabbath-keepers may be found, either in the history of individuals, or in the acts of Councils against those who kept it. Those notices extend to the time of the Reformation; and are as frequent as are the references to the first day of the week under the title of Lord's day.
In Germany, according to Ross’ “Picture of all Religions,” observers of the seventh-day as the Sabbath were common in the sixteenth century, their numbers being such as to lead to organization, and attract attention. A number of these formed a church and emigrated to America in the early settlement of the country. There were Sabbath-keepers in Transylvania about the same time, among whom was Francis Davidis, first chaplain to the Court of Sigismund, the prince of that kingdom, and afterwards superintendent of all the Transylvanian churches. In France, also, there were Christians of this class, among whom was M. de la Roque, who wrote in defense of the Sabbath, against Bossuet, the Catholic Bishop of Meaux. But it is difficult to determine to what extent this day was observed in those countries.
In England we find Sabbath-keepers very early. Dr. Chambers says, “They arose in England in the sixteenth century;” from which we understand that they then became a distinct denomination in that kingdom. They increased considerably in the seventeenth century; and we find that towards the close of that century there were eleven flourishing churches in different parts of that country. Among those who held this view were some men of distinction. Theophilus Brabourne was called before the Court of High Commission, in 1632, for having written and published books vindicating the claims of the seventh day. One Traske was about the same time examined in the Starr Chamber, where a long discussion on the subject seems to have been held. Nearly thirty years after this, John James, preacher to a Sabbath-keeping congregation in the east of London, was executed in a barbarous manner, upon a variety of charges, among which was his keeping of the Sabbath. Twenty years later still, Francis Bampfield died in Newgate, a martyr to non-conformity—especially as one who could not conform in the matter of the Sabbath. It is needless to mention more names, or to speak particularly of Edward, Joseph, Dr. Joseph, and Dr. Samuel Stennett, John Maulden, Robert Cornthwaite, and others, who have written and suffered in proof of their attachment to this truth.
But the Sabbath met with great opposition in England being assailed, both from the pulpit and the press, by those who were attached to the established church. Many men of learning and talent engaged in the discussion, on both sides of the question. It is evident that the opposers of reform felt the difficulty of defending themselves against the strength of talent and scripture brought to bear in favor of the seventh day. The civil powers attempted to check the progress of all Dissenters by means of the famous Conventicle Act. By that law, passed in 1664, it was provided, that if any person, above sixteen years of age, was present at any meeting of worship different from the Church of England, where there were five persons more than the household, for the first offense he should be imprisoned three months, or pay five pounds; for the second, the penalty was doubled; and for the third he should be banished to America, or pay one hundred pounds sterling. This act was renewed in 1669, and, in addition to the former penalties, made the person preaching liable to pay a fine of twenty pounds; and the same penalty was imposed upon any person suffering a meeting to be held in his house. Justices of the Peace were empowered to enter such houses, and seize such persons; and they were fined one hundred pounds if they neglected doing so. These acts were exceedingly harassing to those who observed the Sabbath. Many of their distinguished ministers were taken from their flocks and confined in prison, some of whom sunk under their sufferings. These persecutions not only prevented those who kept the Sabbath from assembling, but deterred some who embraced their opinions from uniting with them, and discouraged others from investigating the subject. At present the Sabbath is not as extensively observed in England as formerly. But the extent of Sabbath-keeping cannot be determined by the number and magnitude of the churches, either there or in other countries. For many persons live in the observance of the seventh day and remain members of churches which assemble on the first day; and a still greater number acknowledge its correctness, who conform to the more popular custom of keeping the first day.
At what time the Sabbath became the subject of attention in America, we cannot definitely say. The intolerance of the first settlers of New England was unfavorable to the Sabbath. The poor Christian who may have been banished to this country for its observance could find no refuge among the Pilgrim Fathers. The laws of Rhode Island were more tolerant than those of some other States, and observers of the Sabbath first made their appearance at Newport in 1671. The cause of the Sabbath has gradually gained ground in this country from that period; but it has found much to oppose its progress, even in Rhode Island. It was in opposition to the general practice of Christians, on which account an odium was put upon it, and those who have kept the Sabbath have been reproached with Judaism, and classed with Jews. Besides this, they have ever been subjected to great inconvenience in their occupations, especially in cities and towns.
The common English version of the Bible has been found in many instances a sufficient means of converting men to the truth. Churches observing the Sabbath have been formed in Rhode Island, Connecticut, New York, New Jersey, Pennsylvania, Virginia, South Carolina, Georgia, and in most of the Western States, embracing, as is supposed, a population of forty or fifty thousand.
The foregoing extracts from the “History of the Sabbath,” give us a definite understanding of the manner in which the Sabbath was changed. The origin of that institution which has usurped the place of the Lord’s Sabbath, we can also clearly see. As we have here been permitted to mark the process by which, step by step, the day of the Sun supplanted the Rest-day of the Lord, let us now retrace the path which we have followed down.
1. First-day observance in this country, was introduced by our ancestors from England.
2. The English people received the First-day Sabbath on the authority of a roll which Eustachius, Abbot of Flay, assured them fell from heaven.—This was about A. D. 1201. This roll was a forgery of the Romish church.
3. Thus, the Protestants of England obtained their first-day Sabbath from the church of Rome.
4. The church of Rome accomplished the change of the Sabbath by a succession of efforts, each of them claiming but a point, but all of them directed toward the one object. These steps began near the days of the apostles. But this does not stamp as apostolic that which the New Testament has never sanctioned; for Paul plainly testifies that the mystery of iniquity, or Romish apostasy, had already begun to work. 2. Thess. ii. This was the power that should speak great words against the Most High, and wear out his saints, and “think to change times and laws.” Dan. vii, 25.
5. The Romish church received the first-day festival from the heathen, who very generally observed it in honor of the Sun. This heathen festival the Romanists established in the place of the Lord’s Sabbath. And indeed, all the leading peculiarities of Romanism, are derived from the Pagans.
6. The Pagans derived their Sunday-keeping from the Devil. When men apostatized from God, the Devil turned them to the worship of the Sun. And instead of the holy Sabbath which the Creator had instituted as the memorial of himself, Satan set apart the first day in honor of the Sun. As the Sabbath of the Lord can be traced back to Him by whom it was instituted, so this first-day festival the rival of God’s Sabbath, can be traced back to his author, the Devil.
The Sabbath is the great bulwark which God erected against atheism and idolatry. Had men always observed the Sabbath they never could have forgotten the existence of God, for this institution would always have pointed them back to the time when he created the heaven and the earth. And they never could have been atheists for the Sabbath would always have pointed out Him, who in six days created heaven and earth, and rested on the seventh. Hence, Satan has ever attempted to destroy the Sabbath of the Lord. To do this, he early led our apostate race to keep the first day in honor of the Sun.
The man of sin, who was to change times and laws, established this heathen festival in the place of the Lord’s Sabbath. And thus, on the authority of the Roman Pontif, the heathen festival of Sunday has usurped the place of the Rest-day of the Lord. J. N. ANDREWS.
SIMPLICITY OF BIBLE TRUTH.
By R. F. Cottrell
BY R. F. COTTRELL.
How plain the truths of revelation; how easy to be understood! The fulfillment of the scriptures is so plain and humble, that it is hid from those the world call wise and prudent, and revealed to babes. While Jesus was fulfilling the prophecies relating to his First Advent, the children could understand it, and join in the cry of "Hosanna to the Son of David," while the learned Doctors of Divinity of that day could say, "We know that God spake to Moses; as for this fellow, we know not whence he is."
And how very easily understood are the proclamations which precede the Second Advent. While mankind—professors of religion, and nonprofessors—are following their idols—wealth, fashions, worldly honor and all the countless objects which occupy the highest place in their affections—the message is heard, "Fear God, and give glory to him, for the hour of his judgment is come!" The solemn cry is widely heard; and though it causes the world to tremble, it is fully heeded only by a humble few. These turn from the idols of the world, and give themselves to the work of getting ready; and their earthly possessions are given in sacrifice, to speed the cry, and thus confer the greatest benefit on their fellow men. They have a little faith, and are willing to risk their worldly reputation, by walking out upon it.204Worldly-minded and faithless professors of religion are offended. Their earthly schemes are not perfected, and they desire all things to continue as they are. They love the present world, and desire a long life, in which to serve themselves and their idols, and then, if they can, by a death-bed repentance, escape punishment, their objects will be attained. While open infidels deride the message, these evince a hatred against those who proclaim it. Their houses and their hearts are closed against the cry. Now comes the second message: "Babylon is fallen" and how clear is the import of this cry, also. And while men of learning dispute about what Babylon is, the humblest capacity can comprehend it clearly. Does the term, Babylon, mean the nations of the earth? No. "She made all nations drink" of her wine. "The nations have drunken of her wine; therefore the nations are mad." Jer. li, 7.
Does it apply to any one kingdom, city or church? No. Because, 1. Babylon means confusion; it was originally used to signify the confusion of tongues at the building of Babel. 2. The message finds God’s people there, or they could not be called upon to "come out of her." 3. If the woman that was seen sitting upon a scarlet-colored beast, having seven heads, and ten horns, is called the mother of harlots, she certainly must have daughters somewhere. In short, the description of Babylon, as given by the pen of inspiration, is so perfect, that it will not apply to any thing on earth, but the very thing of which the Lord would have it applied. Give it the right application, and all that is said of her in the scriptures will harmonize. Apply it otherwise, and the word of God will prove the application false.
But the third angel’s proclamation is the most solemn and awful warning the world ever heard. It is the last message of mercy; for wrath "without mixture" is the penalty of disregarding it. And is this threatening of wrath couched in language so dark that the humble child of God cannot understand, and consequently cannot heed it? No, no. If it were so, the poor could not be saved. The burden of this message is the restoration of God’s children, of one of the simplest and plainest truths of the Bible. A truth as old as creation itself, and so plain that a child can comprehend its import. A child can wield the arguments in favor of the Sabbath. 1. God rested the seventh day. 2. He blessed and sanctified it. 3. He commanded man to keep it. 4. By keeping it we say, "God made the world."
The Rest-day of the Lord is not changed or abolished, because, 1. The seventh day is the day he rested; and he has not told us that he ever rested on any other day. 2. He has nowhere informed that he has taken his blessing and sanctification from it. 3. He has never taken back his commandment that we should keep it. 4. We are his creatures, and, as such, are in duty bound to remember our Creator.
Opposed to the Sabbath law, is the commandment of the Papal church to keep another day, which the Bible nowhere enjoins. The beast, who exalts himself "above God," has thus instituted a rival to the Rest-day of Jehovah. The third angel draws a line between those that worship the beast and his image and receive his mark, on the one hand, and those that keep the commandments of God and the faith of Jesus on the other. How plain the truth! How worthy of our God that this most ancient, most simple truth, a truth which Satan has attempted to overthrow, should be brought up as the final test to prepare a people for translation at the coming of Jesus.
Thank the Lord, the poor have the gospel preached to them, and they can understand it. Praise God! Salvation is free!
CLOSE OF THE VOLUME.
By Editor
This number completes the third volume of the REVIEW. And here we wish to express our gratitude to God for what he has done for us, especially the last year. We came to Rochester thirteen months since, with very poor health, and almost destitute of means. We then had neither Office nor Sabbath-keeping Printers. We now have a good Office to do our own work, and hands who, not only act their part as Printers, but who feel a deep interest for the advancement of the cause of truth. This relieves us of many cares and burdens that we should otherwise have to bear. Our health has greatly improved.—We are free from debt, have quite a quantity of Tracts on hand, and are in a situation to go on with our work without embarrassment. We have been greatly encouraged by the promptness of our dear friends, aiding us with their means. They have our hearty thanks. May God’s blessing attend them in all their efforts to promote the cause of truth.
There are now about forty brethren and sisters in this City who assemble on the Lord’s Sabbath. We have been having our trials; but of late, there has been a spirit of labor in our meetings for more consecration to God and his cause, and for more of the Holy Spirit. And God is greatly blessing us.
In view of what the Lord has done for us the past year, we will praise his holy name, and with good courage toil on in this glorious cause.