p. 53 | Review and Herald, Vol. 27, No. 7. (1/16/1866)

The Discussion in Portland, Me.

QUESTION. The Seventh-day Sabbath observed by God's people prior to the crucifixion of Christ, is still binding upon mankind. Affirmative, M. E. Cornell. Negative, T. M. Preble.

(Continued.)

Cornell. Corrects the statement of Eld. P. about the law being written on the heart. What he did say was that there was no law written on the heart for keeping Sunday. The law now written on the heart, is the same as that formerly written on the tables of stone. Refers to Paul's testimony in Heb. iv, that believers "do enter into rest," and leaves it as a contradiction according to Eld. P.'s views, for him to settle. Again, suppose my opponent could prove that redemption is greater than creation, and that the work is finished, he has then gained absolutely nothing toward proving his point. What is the use of talking about redemption's being greater than creation, and then setting apart a day to commemorate it, when the Bible says nothing at all about any such thing? And again, suppose the apostles did have meeting on the first day of the week; what of it? He must show that they kept it in place of the original Sabbath, which cannot be done. There are a great many things a man must prove, before he can overturn the original Sabbath which God has so thoroughly founded. As for inferences, inferences for sprinkling and infant baptism, which he repudiates, are just as good as inferences for Sunday. First show that an institution is founded, and then inferences may come in. If Morer or other historians found their testimony for Sunday in the Bible, we can find it there too; if they did not find it there, it is good for nothing. My opponent says that the Christian's law is not written with ink. Then he repudiates the whole New Testament. He not only does away with the Old Testament, but with the New also, all of which is written with ink. Then he should take the position that immersion should not be observed because written with ink; but sprinkling is not written, and is therefore binding. This unwritten word is the source of all the traditions, corruptions and errors of the Catholic church. The Scriptures are our guide and the things that are written. 2 Tim. iii, 16.

Preble. Eld. C. denies that the apostles had a meeting in the day time of the first day of the week. He seems apt to deny. That is the way he gets over it. I said they commenced their meeting in the day time, hemeran. If he denies that hemeran is understood, I will prove it. I said Paul journeyed the second day, not the first. He says the New Testament is written with ink, and I repudiate it, &c. I would like to read a little from the Emphatic Diaglott in regard to it, which he endorses as well as myself. Reads a portion of 2 Cor. iii. Takes the ground that the old law is dead, in proof of which he reads Rom. vii, 6. There it is said that it is dead. We are now under the law of Christ. In Rom. iii, 27, we read of a law of faith; in Rom. viii, 2, of the law of the Spirit of life; in Rom. ix, 31, of the law of righteousness; and in Rom. x, 4, it is said that Christ is the end of the law. Here I have given you four expressions, law of Christ, law of the Spirit of life, law of faith, and law of righteousness. So I say there has never been a moment but there has been a law against every crime mentioned in the decalogue. He says I have left some things unanswered. Let him put them upon paper for me, in this hard time of labor. [At this point, Eld. P. being apparently out of other matter, commenced filling up his time by reading from a series of articles written by himself, and published in the World's Crisis, commencing May 9, 1865.]

Cornell. Eld. P. quotes the Diaglott, and says that I endorse it. I do no such thing. Its translation is false, in several particulars. I endorse the common version, King James' translation, as the most noble and grand of any. Mr. Wilson, the author of the Diaglott, happens to be a no-law man, and so has seen this point through no-law eyes. And this is the reason why Eld. P. likes his work so well. Diakonia, the word in 2 Cor. iii, 7, rendered in our version, ministration, and in the Diaglott, dispensation, never means dispensation. This is an entire mistake. There is another word, diatheke, which means dispensation. Law, and the ministration of law, are two things. Reads portions of 2 Cor. iii, and comments, showing the view which is proved in S. D. A. publications, that no change of law, but simply a change of ministration is there argued by Paul. Refers to the effort of Eld. P. on Rom. vii, 1–6, to show that the law is dead, and sets forth the true teaching of that scripture, showing that no change takes place in the law. It is not the law that died, but we die to the law. The Greek reads, "we being dead to that wherein we were held," or our old man of sin, the first husband, having been crucified. Then we can be married to Christ. Just as a woman, all the while amenable to the same law, is at liberty to be married to the second husband, after the first has died. Eld. P. admits that the ten commandments are written on the Christian's heart. Seems to me this is giving up and admitting the whole question. Shows that the fourth commandment if written on the heart so as to enjoin the first day of the week, would be a lie. There is abundant proof that the ten commandments are not done away. Reads Rom. ii, 21. Shows that it refers to the ten commandments. Rom. iii, 19 shows that the law which the Jews knew, is still binding in this dispensation. The last verse gives the conclusion: "Yea, we establish the law."

Preble. When my opponent starts on law he again perverts me. There was a law on tables of stone against ten criminal acts. So we now have a law on the heart against the same criminal acts. But the penalty of the former law is changed; so that law is done away. But the penalty of the new law is to lose the kingdom of Heaven. Am not prepared to say about the Greek. Will take that up when we have time. The apostle speaks in Romans of two conditions: under the law and under grace, the law of his mind and the law of his flesh. Now let him explain himself. I find then a law that when I would do good evil is present with me. Rom. vii, 21. Reads on to the third verse of the following chapter. Fills out his time by reading again from articles in the Crisis.

Cornell. States again the question under discussion, and says, There is a Sabbath binding in this dispensation. John was in the Spirit on the Lord's day. All days are not alike. There is a Lord's day in this dispensation. What day is that? Is it a new day in the place of the Sabbath, or is the former Sabbath continued right along? I have argued that it took certain steps to make the Sabbath. I have showed what those steps were. There is the origin of the Sabbath institution for man. He admits that there is a necessity for the Sabbath just as much now as ever; but he claims that inasmuch as it is necessary to have a memorial of the resurrection, therefore it was necessary to change the Sabbath from the seventh day of the week over to the first, to celebrate the resurrection of Jesus Christ. I have denied, and still deny, this. I have shown that there are divinely-appointed memorials both of the crucifixion and resurrection of Christ. I have called upon the negative to give the evidence that we should keep a day to celebrate redemption. Who knows that we should keep a day for this purpose? There are certain steps in the work of redemption which ought to have memorials; and we have these in baptism and the Lord's supper. Now how can he or any one know that we ought to keep the first day of the week as a memorial of the resurrection of Christ, when there is not one text for it in all the New Testament? He says the law for it is written on the heart. I say that it is not, either on his or mine, or any body's else. I shall prove that the seventh day is written on the heart; and this he must admit, unless he unchristianizes every one who keeps the seventh day. They are Christians still, and have the Spirit of God. Now will the Spirit of God write upon one man's heart to keep the seventh day, and on another man's heart to keep the first day?

Never. I claim that the law written on the heart must be written somewhere else also. The way God gets at the heart is by the head. God promised that he would write his law upon their hearts. What law? Did he ever make a law for keeping the first day of the week for the Sabbath? Then that will be written upon the heart; but if there is no record of the fact, how can we know that? I want the negative to tell us what day was sanctified after God had rested. Did he sanctify the day that was past? There the whole question hangs.

There is a new law, he says, against the same criminal acts prohibited by the ten commandments. Then why does he not keep the Sabbath? The law for keeping the first day, he says, is not written with ink, but is written on the heart. Is that any authority? How do we know what is written on the heart unless there is something written for the head? He asks, Why look into the New Testament for the law for Sunday-keeping? for the law for Christians is not written with ink. But I aver that our whole duty is written in the Scriptures. Why ask for proof, he says, for Sunday? His ground is just what the Catholics claim. He calls upon me for chapter and verse, but when I call upon him for proof of his position, he says it does not need any. Is not that a singular way? He claims that the apostles had commandments by the Spirit. But how do we know what commandments they had unless they are written? 1 Cor. xiv, 37. "The things that I write unto you, are the commandments of the Lord." Rev. i, 3 ; Blessed are they that "keep those things which are written," &c. What the seven thunders uttered, Rev. x, 4, were not written, for they were not for us. The Scriptures thoroughly furnish us unto all good works. It is astonishing to me to hear an Advent minister take the position that it is not necessary that the things which pertain to our duty, should be written.

Preble. Is glad that Rev. i, 10, was referred to, "I was in the Spirit on the Lord's day." It was the Lord's day, just as the supper is the Lord's supper. And what day was that? It was the first day of the week, because Christ is Lord of the Sabbath. He wants to know what day was sanctified? and represents that I say the Lord rested on the day after it was past. God blessed the seventh day and sanctified it, not the seventh days and sanctified them. I think he sanctified the day at the time he rested. I rather think the Lord sanctified the day before hand. He brings up the 7th of Romans, and speaks of Paul's being made free from the law of sin and death. I read the closing part of Rom. vii, to show that Paul delighted in the law after the inward man, but with the flesh he served the law of sin and death. I say if a man is back there and will live up to it, it is a holy law. The apostle is not under that law; for the penalty has been changed from stoning to, Thou shalt not inherit the kingdom of God. He quotes Corinthians, "The things that I write unto you are the commandments of the Lord." God wrote the ten commandments. Paul didn't write them. He says that the ministration is entirely different from the law. Now I ask how you can administer a law without any law? He repudiates the Emphatic Diaglott almost entirely; but the translation, if I am correctly informed, is made by a most learned man in Europe. When my brother said that it was the glory which was done away, I thought it was a little curious. Now we will read from King James' translation, which he likes better.

Reads and comments on 2 Cor. iii. I am satisfied that it is two dispensations. One is the ministration of death, the other of the Spirit. There was nothing better until Christ came to open up a better way. Now the way of the Spirit is more glorious. How much more glorious, every man and woman in this assembly can see, it seems to me. But he says it was the glory of Moses' face which passed away.

All days are spoken of as being alike, in Rom. xiv. "Every day alike." A great many have said that one day ought to be considered sacred and holy in the gospel dispensation. The idea is, the Jews had one particular day, and so should we. Every day in the gospel dispensation is holy. There are six days of holy labor, and one day of holy rest. I prove the change of the Sabbath by Mark ii, 27. The Son of man is Lord also of the Sabbath. If he was Lord of it, he had a right to change it. Pass down until the resurrection of Christ, and all along the seventh-day Sabbath is referred to. I believe the women rested according to the commandment. But when you pass the resurrection of Christ, you never find the seventh day mentioned except by Paul in his accommodation meetings. He says, I became a Jew that I might gain the Jews. With the exception of this, it is always on the first day of the week. And it is sabbaton, too.

(To be continued.)

More Trouble Brewing.

FROM the following statements written by an occasional correspondent of the N. Y. Independent, it would appear that such a thing as "an insurrection and another war" in this nation is an event not altogether impossible, in the minds of those who stand at the head of public affairs. The country is evidently not yet where it can see to the bottom of its difficulties. The writer says:—

"THE LONG RECESS"

of Congress at this time is to be seriously regretted. Restoration of civil government in the seceded States is regarded by the President as a matter of immediate importance, and if the legislative branch of the Government has any rules to lay down for this restoration, it would seem proper that it speak without delay. But after a week or two of preparation to grapple with this question, Congress adjourns for the "holidays," with an apparent indifference to the whole subject, which excites considerable unfavorable comment.

"Advantage has been taken of this adjournment, by the President and Mr. Seward, to execute

"A FLANK MOVEMENT."

against the radical hosts. For they have withdrawn the provisional governors from four of the rebel States, and recognized the governors elect. I say 'they' advisedly, for it is well understood here that this action is as much Mr. Seward's as the march to the sea was Gen. Sherman's.

Mr. Seward has committed himself to this policy unreservedly. To a certain member of Congress, he said that if Congress persisted in its course, the President could withdraw the troops from the South, and then if an insurrection and another war came, on Congress would lie the fearful responsibility! Succeeding this remarkable threat, came the counting of the provisionally-organized States among those that 'ratified' the Constitutional Amendment abolishing slavery. And now we have the recognition of South Carolina with its 'code,' and Mississippi with its rebel brigadier-general governor.

If not usurpation—which many senators and representatives boldly declare it—this action is discourtesy to a Congress which has under consideration the status of the States in question, and it is calculated to create trouble between Congress and the President.'

Where Was His Immortal Soul?

ANY argument for the immortality of the soul, especially that based upon the capacities and powers of the mind, would certainly be valid in the case of such persons as the assistant Secretary of State. Concerning him we find the following anecdote in the Detroit Weekly Tribune:

“Mr. Frederick Seward's first inquiry after he came fully to his senses, which was a long time after the assassination, was, 'Has Sir Frederick Bruce been presented?' He thought that only one night had passed since he knew not what had happened to him, and his mind took up matters just where it had left them.”

On this we would like to ask the advocates of the immortality of the soul, one question,—and it is a fair and legitimate one too—Where was Mr. Seward's immortal soul during the time that he was unconscious from the blow he received upon his head? If a little disturbance in the action of the brain, is sufficient to render a portion of its existence an utter blank, can we suppose it will be more conscious than ever when the brain is entirely destroyed by death?

A Short Pattern.

IN Isaiah xxviii, 20, we find this language: "For the bed is shorter than that a man can stretch himself on it, and the covering narrower than that he can wrap himself in it." This language is a most fit description of the errors of modern orthodoxy; for when they pull their scanty covering of evidence over one error, they invariably expose another. Thus the Pedobaptist in their efforts to defend the doctrine of infant baptism, make the following statement:

"If children are not to be baptized because there is no positive command for it, for the same reason we should not keep the first day of the week."

Here, in attempting to pull the covering over the unscriptural dogma of infant baptism, they expose the barrenness of their evidence for the equally unscriptural doctrine of Sunday-keeping, admitting that there is no commandment for it.

Neglecting Means of Grace.

By R. F. Cottrell

We cannot prosper spiritually, in the neglect of the means of grace which God has put within our power. Among the means of grace are, secret devotions, reading of the word, family prayers and instructions, the social prayer and conference meeting, the ordinances of the gospel and preaching. The Christian can live without the frequent enjoyment of some of these public privileges, but to neglect any of them when they may be enjoyed, is wrong, and will lead to disastrous consequences. The Christian cannot live in the habitual neglect of any of these, and maintain his spirituality. This is generally admitted.

Many of our people seldom have the privilege of hearing preaching, and many have not the benefit of the social meeting, and the ordinances of the house of God. But there are means of grace within the reach of all. Every family of Sabbath keepers may, and should, have the Review and Instructor. These papers contain teaching, preaching and exhortation for all, old and young; and if we neglect to take them, or taking them, neglect to read them, we neglect the most prominent means of grace to which we have access, except the reading of the word, and private and family worship. I do not see how any lover of present truth can think of doing without these means of grace.

If we neglect them, we do so to our loss. We need all the spiritual food contained in the papers, and the instructions in the paper and our publications. Young and old will need to be able to give a reason of their faith and hope. They will need an enlightened assurance of the truth for their own safety in the time of trouble before us. They will need to know why they have believed, for their own support in the hour of temptation and trial.

Let none who would stand in the evil day, neglect any of the means of grace. My mind has been led to this subject, from the fact that I am in a new place, among the hills, in the corner of Steuben county, N. Y., and have not had the Review to read for two weeks, and I feel the loss. How can a believer in the truth neglect to improve this means of grace? Brother, sister, old or young, do not slight your present, precious privileges!

R. F. COTTRELL.

“Our Paper.”

By John Matteson

THE Lord has truly favored the remnant people with many blessings, for which we feel thankful, and at the same time, remember that many blessings call for much diligence, and increase our responsibility. How merciful the Lord has been in protecting the “Review” and from a small beginning and hard struggle, brought about its present extension and influence. And as the work was begun in the fear of the Lord, so it is our endeavor and desire that it may ever be continued in the same fear; and that its path may shine brighter and brighter unto the perfect day.

But if this paper shall continue to be the organ of the remnant people of God, it needs something besides means to sustain it. It needs the prayers and experience of a living, zealous, pious, loving people. Of a people who stand firm and united, founded upon the immutable rock—Christ. A people, who not only say Lord, Lord, but do “the will of their Father who is in Heaven.” And as this people is raising the standard of holiness, and are purified by the last solemn message of mercy, so we also expect to see “the paper” filled with more solemn warnings and a brighter experience than ever before. We expect that from its pages will shine more light and truth, more consolation and cheer, more love to God, and brotherly love. We praise the Lord for past blessings, but they will not suffice. We expect the times of refreshing from the presence of the Lord, and our paper must share in the same.

These things will always go hand in hand. A pious profession corresponds with a pious life, and a holy press with a holy people. Let us therefore, as a people, stand united and trust in the Lord, and he will not disappoint us.

If we ask for much, expect much, and believe that he will give us much, he will deal with us according to our faith. We are one body, one family. If we would promote the well-being of one member, we should live so as to promote the well-being of the whole body. Brethren, press together! In union is strength. And if union and love prevail throughout our ranks, it will also be seen in our paper. Its pages will reflect a more glorious light than ever before.

I love to read the paper, because it has a good effect upon my moral and spiritual development. A tree is known by its fruits. A good tree brings forth good fruit. I recommend the Review as a good paper, because it helps me on my journey, it arouses to diligence, and causes love, faith, and hope to spring up anew. I believe that it has its imperfections. If not I should despair of ever seeing it bettered. But for the good that is in it I thank our heavenly Father, for he is the original source and first cause, whence all blessings flow. Let his name have the praise through Jesus forever.

Many literary productions may look splendid, but leave no nourishment when digested. They do not bring us nearer to Jesus. Such are vain bubbles, shooting stars. We look for better fruit, for the coin that has the right sound, for present truth that will feed the sheep. We look for the gentle dew to water the heavenly plants, that union, peace and love, may prevail among the little flock. Some rough goats have hard horns, and perhaps they had better be avoided. Under the care and guidance of the good Shepherd, the little lambs are secure. Brethren, let us ever seek shelter there.

I have been cheered lately, to hear through the paper, now from one and then from another place, that souls receive the last message. And when I hear about a watchman who comes over from the ranks of opposers to help swell the cry, “Babylon is fallen, is fallen,” “Come out of her my people,” “Here is the

patience of the saints, here are they that keep the commandments of God and the faith of Jesus,” I drop a silent tear, and long for the time to come when a multitude of voices shall be heard throughout the earth swelling the message.

We feel sad at present, to see so many of our ablest defenders leave the ranks, bound by disease. We sympathise with them in their afflictions, remembering that because of their zeal and exposure for the truth's sake, they came nigh unto death. Yet we sorrow not as those that have no hope; but confidently trust in God, and look for their return. And thus we rejoice in tribulation, knowing that this shall also work for our good. Among these is also our dear Bro. White, whom God in his providence raised up to start our paper, and alone to face a frowning world till others could help to lift a part of the burden from his shoulders. He has not now forgotten the little flock. It is only black envy that says so. A thief thinks every man steals. But we know, that though his pen rest for a while, though his voice is silenced for a season, yet his fervent prayers still ascend in behalf of God's people, to the heavenly sanctuary. We know, that whatever may come, he will never forget those for whom he has sacrificed property, time, and health. He is dear to us, and we are dear to him. And all the powers of darkness cannot break this cord of love. Praise God! Brotherly love has not died away from the ranks of Sabbath-keepers. And as his pen has heretofore so ably defended the truth through the columns of the Reveiw, may the Lord grant that we may once more through our paper hear his faithful warnings, more powerful and more gentle than ever. Brethren I hear your faithful amen throughout the ranks, and may the true Witness himself respond, Amen.

JOHN MATTERSON.

Fenianism.

Zion's Herald argues, and with a great degree of plausibility, that the extensive movement now going forward under the name of Fenianism, is but a new mask of popery; that it really aims at the life and liberties of this nation, and has for its object the elevation of the papacy to supreme control in this and other countries. It assumes different phases in different places, just as the artful and unprincipled power by which it is inspired, sees it may best accomplish its ends. Look out for breakers ahead. The powers of darkness are working as never before; and we may well look with distrust upon any movement however innocent and fair its outside may appear. Evil is its inspiring principle, and trouble and confusion will follow in its path. Cling to the blessed hope. Work fast for an enduring heritage in the world to come. And pray for the advent of that blessed hour when God shall "make wars to cease to the ends of the earth," though it is to be by the "breaking of the bows and cutting of the spears in sunder," "burning the chariots in the fire," and sweeping away the race of the wicked with all their machinations of evil.

Report from Centerville, Mich.

By I. D. Van Horn; D. M. Canright

Dec. 28, we again met at Centerville, after an absence of two months. We found all our brethren and sisters firm in the truth, and trying to live it out. We felt that they were truly growing in grace, and the knowledge of the truth daily. This was a very hard, wicked place. We were told that it was useless to go there; but we went in the name of the Lord and present truth, and they did not fail. Worldly, ungodly, and profane men yielded to the power of the truth, and are now devoted followers of Jesus. Instead of the dance, they attend the prayer-meeting; instead of the oath, we now hear the prayer. The teacher told us that it had made a great change even in the school.

On Sabbath and first-day we had good meetings. The people came out well to hear, and the brethren all resolved to consecrate themselves anew to God at the beginning of the New Year, so we concluded to hold a week's meeting with them for their benefit, and the conversion of others. On the evening of Jan. 2 we had a prayer-meeting at a private house. All our brethren and sisters, besides many others, were present. In secret prayer we had received evidence that the Lord would bless us here. We had a free time in prayer and conference till most of the friends had spoken. Then a man for whom we had long prayed, arose and said that he meant in the future to be a child of God. This gladdened all hearts very much. Next arose an aged, gray-haired man. With a full heart and trembling voice he said that he had once known God, but had long been wandering from the Father's house, to which as a penitent he now wished to return. He concluded by saying, "Let us pray." With solemn joy we all bowed before God. The trembling voice, the broken words, the low sobs, told that the Spirit of God was at work upon more hearts than one. As another and still another led out in prayer, the Spirit of God rested down upon us. The children of God began to praise him, and sinners were affected to weeping aloud. As soon as an opportunity was presented, one, and then another, and still another, arose in quick succession, and confessed their sins, asked pardon of God, and the prayers of his people. Eight thus gave in their first testimony to the religion of Jesus Christ. Never did we witness so glorious a scene before. The melting power of God was so manifestly present that all felt and acknowledged it. Some were confessing their sins, some were praising God, and many were weeping for joy. Wives saw their husbands coming to the Lord, parents beheld their children starting to serve God, and brothers and sisters were starting together to follow Jesus. We could only say, "Praise the Lord! praise the Lord!" Yet all was done "decently and in order." The foolish and shameful performances sometimes witnessed at revival meetings had no place here. The sweet, gentle Spirit of God was manifested in all that was said or done. It was the feeling of our hearts that we "were all filled with the Holy Ghost."

We thought that it was a good way to begin the year, and felt that we would not be discouraged any more. A good work has been done in this place, for which we feel to thank God. The cause of truth is prospering in this county. The brethren are becoming rooted and grounded in the faith, and begin to work in earnest. Other places are opening, which we hope to be able to visit. We find that it works well to stick to one field until we have gained the confidence of the people, and thoroughly established the brethren in the truth. Brethren, pray for us.

I. D. Van Horn. D. M. Canright.

Our Home in the Kingdom.

By E. P. B.

TUNE.—"A light in the window."

THERE'S a crown and a kingdom for thee, brother; There's a crown and a kingdom for thee; Our Saviour will come, and will gather us home; Then our home in the kingdom shall be.

"The King in his beauty" we'll see, And with him we ever shall be; In the year of the great jubilee, Then our home in the kingdom shall be.

There's a harp, and a palm, and a crown, brother; An inheritance blessed for thee; Where Jesus shall reign, in fair Eden's domain, There our home in the kingdom shall be.

There's a "river of water of life," brother; There's a pure flowing river for thee, That water so pure, shall forever endure, There the "tree of life" ever shall be.

There's a mansion in glory for thee, brother; And thy home in that mansion shall be; The kingdom will come, and that is our home, With patriarchs and prophets we'll be.

By faith our inheritance we see, And our home in the kingdom shall be; In the year of the great jubilee The ransomed shall ever be free.

E. P. B.—in Voice of the West.

The Sabbath or Not, A. D. 45?

By Dudley Marvin Canright

If we should ask Sunday-keepers whether or not the seventh day on which the Jews worshiped, was the Sabbath-day in A. D. 45, they would all unhesitatingly answer, No. But there is a higher authority which has said that it was the Sabbath-day at that time. We refer to Luke's language in Acts xiii, 14, 15. *But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath-day, and sat down. And after the reading of the law and prophets the rulers of the synagogue sent unto them, saying, "Ye men and brethren, if ye have any word of exhortation for the people, say on."]

Here it will be seen that Luke positively, and unqualifiedly says that it was the Sabbath day. That this was the seventh day is manifest from the fact that the Jews were assembled to read the Scriptures as was their custom to do on that day. Verse 27.

It will avail nothing to object that the apostle came to preach to the Jews that day because they were assembled in the synagogue. It matters not to us whether this be so or not. The point is that Luke says positively that it was "on the Sabbath day" when the apostles went into the synagogue. Whatever their object might be in going there does not alter his statement that it was on the Sabbath-day. This circumstance occurred fourteen years after the resurrection of Jesus, and was recorded by Luke thirty years after that event. Luke was a Christian writing to Christians in the Christian dispensation; hence he used Christian terms. Therefore we have it stated in the most positive language by the very best authority that the seventh-day was the Christian Sabbath A. D. 45. If it was the Sabbath day in A. D. 45, it is in A. D. 1866.

Remember that Luke does not say that it was on the Jew's Sabbath, or the abolished Sabbath. No; but he says that it was "on the Sabbath day." Sunday-keepers say that it was not on the Sabbath day. Here then is a dispute between Luke and Sunday-keepers. One says that it was the Sabbath day and the other says that it was not! Whom shall we believe? Judge ye.

D. M. CANRIGHT.

East Saginaw, Mich.

The Age of Darkness.

By S. B. Whitney

We often use, and hear used, the expression, "The dark ages" as referring to the period of the Papal dominion, during which the light of revelation was almost entirely obscured, and the people kept in gross ignorance of the truths of the word of God. And those were dark ages indeed; and we may, and do rejoice that they were superseded by the days of the great reformation, and their darkness still more effectually dispelled by the opening of John's "little book," and by "many running to and fro, and knowledge being increased." Dan. xii, 4.

But notwithstanding the darkness of those times, the present with all its boasted enlightenment and progression, is really the age of darkness; for by refusing to walk in the light as it shines, the light that the world once had, has become obscured, and as a consequence, their darkness is made still more dense, according to the suggestion of the Saviour in his inquiry, "If therefore the light that is in thee be darkness, how great is that darkness." Matt. vi, 23. This idea may be illustrated by a person stepping out of the clear sunshine into a room partially obscured.

My attention was called afresh to this subject by an incident that occurred a few days since. A Methodist Protestant preacher, in the neighborhood where I was giving lectures, was preaching from the text, "Seek first the kingdom of God," &c., and in speaking upon the kingdom, and endeavoring to sustain the commonly received opinion relative to it, he made the following remark: "The Saviour said to one of the ten lepers that he cleansed, when they shall say unto you, lo here! or lo there! believe it not; for the kingdom of God is within you."

Ah! thought I, so long as "the prophets prophesy falsely, and the priests hear rule by their means; and my people love to have it so," Jer. v, 31, so long will it be a fact that "darkness shall cover the earth, and gross darkness the people." Isa. lx, 2.

S. B. WHITNEY.

Granby, N. Y. Dec. 26, 1865.

Reflections.

By Lindie Sevy

As I reflect upon the scenes of the past year, and then the many blessings and privileges that we have enjoyed from time to time, I am led to inquire of myself, Have I prized these precious privileges to my eternal welfare. Let us all think of these things. As I have listened to the precious truths of God's word spoken by his ministers, I ask myself the question. Have I always afterward tried hard to live out the truth, and set a Christian example before my associates? or have I after a few weeks become lukewarm in the cause of Christ. My young friends let us be careful. We are living in dark and perilous times. The enemy is working in every possible way to deceive us and to lead us astray. Let us remember that the pleasures of this world are but short and are seldom without their pain.

"Now the Spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils." 1 Timothy iv, 1. This we see already manifested in our midst. Let us watch and pray lest we enter into temptation.

For the Lord God is a sun and a shield; the Lord

will give grace and glory. No good thing will he withhold from them that walk uprightly. Psalms lxxxiv, 11.

Let us begin now and walk in newness of life, and seek the throne of grace for pardon of our sins and try to live more devoted in the cause of Christ, that at the close of the next year we can look back upon it, and see that we have made some progress in the divine life.

LINDIE SEVY.

Greenbush, Mich., Dec., 1865.

Sabbath-keeping a Greater Sin than Drunkenness.

By Dudley Marvin Canright

A CIRCUMSTANCE came under my observation a short time since, where two members belonged to one church. One of these members became a confirmed drunkard, but was retained in the church in this condition for over three years. At length another member of said church, and one too who was in high standing, embraced present truth and began to keep the Sabbath. Soon as the fact was ascertained, a church-meeting was called and the Sabbath-keeper, together with the drunkard, was expelled from the church. While they could fellowship a drunkard for three years, they could not fellowship a Sabbath-keeper at all; thus virtually saying that Sabbath-keeping is a greater crime than drunkenness.

Yet the minister of this same church worked very hard to prove that any seventh part of time was all that it was necessary to keep, in order to obey the Sabbath commandment. Notwithstanding this, he could expel a member for keeping the seventh day! This day perhaps is not a seventh part of time as well as Sunday! "O consistency, thou art a jewel!"

D. M. CANRIGHT.

"Is God Influenced by Prayer?"

YES. If any thing is certain, that is certain. Hear his own words; "Call upon me in the day of trouble; I will hear thee, and thou shalt glorify me." "Ask and ye shall receive." "Whatsoever ye shall ask in my name, that I will do." "The effectual fervent prayer of a righteous man availeth much." "Elisha was a man subject to like passions as we are, and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit."

These explanations are entirely explicit, and they admit of but one interpretation. They show, not only a command for prayer, but also a promise for prayer. Our blessed Lord spake a parable to this end, "that men ought always to pray, and not to faint." He spake a parable to the end that men should persist in prayer; and that persistency in prayer shall be rewarded. "But your trouble arises from God's immutability." No, it does not; it arises from your failing to distinguish between the immutability of God, and the immutability of a mountain. You first assume, or permit your pupils to assume, what God has nowhere affirmed, and then gravely inquire, how this impediment is to be surmounted. There is no impediment, none whatever. God is immutably determined to hear and reward our prayer. He is unalterably pledged to bestow blessings on those who fervently pray for them, which he will not give to those who do not ask. If you believe this, stick to your belief, and act upon it.

—Congregationalist.

Prayer.

By Chrysostom

PRAYER is a haven to the shipwrecked man, an anchor to them that are sinking in the waves, a staff to the limbs that totter, a mine of jewels to the poor, a healer of diseases, and a guardian of health. Prayer at once secures the continuance of our blessings, and dissipates the clouds of our calamities. O, blessed prayer! thou art the unwearied conqueror of human woes, the firm foundation of human happiness, the source of ever-enduring joy, the mother of philosophy. The man who can pray truly, though languishing in extremest indigence, is richer than all besides; while the wretch who never bowed the knee, though proudly seated as monarch of all nations, is of all men the most destitute.—Chrysostom.

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