p. 191 | Review and Herald, Vol. 5, No. 24. (7/18/1854)

(Concluded next week.)

Michigan Tent.

By Editor

Bro. M. E. Cornell writes from Shelby, July 13th:

"We now wish we had a 90 feet Tent. It is thought there will be 1500 or 2000 people here next First-day. The Tent remains in that place over three Sabbaths and First-days. We trust that the Brethren who are laboring with the Tent will be prospered in the great work of presenting the reasons of our faith and hope."

They should have the sympathy of all the friends of the cause. Let all do something to aid them in their work. It is too often the case that some excuse themselves from aiding the servants of God in their self-sacrificing labors for the salvation of perishing souls, because they think they are poor; yet these very persons are able to leave their business and attend meeting after meeting. This is wrong. Rather, let them be, "Not slothful in business, [but,] fervent in spirit, serving the Lord," at home, that they may have something to help the cause, and not burden the brethren at the place of meeting. We hope the brethren in Michigan will stay up the hands of the friends of truth and Church Order, and not be affected by a few disorderly spirits who have gone out from us, and are our bitterest enemies. It may be our duty to "mark," or note, some such who seek to cause division, that the flock may shun them.

THE SABBATH.

TEACHINGS OF THE SAVIOUR.

But if Jesus Christ did not break the Sabbath, and did not say or do any thing which showed that it would be abolished, or the obligation to keep it holy be relaxed, why were the Pharisees so constantly at variance with him on this subject; and why did they so often accuse him of breaking the Sabbath? Because they hated him, and because he violated their traditions about the Sabbath. The fact was, they had added to the Sabbath law, as they had to other laws, numerous traditions of their own, and they regarded these more than they did the law itself. Thus they often made void the law through their traditions. These traditions Jesus disregarded, and showed by words and deeds that they were vain. He thus demonstrated that they were false teachers: blind leaders of the blind. This greatly enraged them, and led them to watch occasions of accusation against him.

For instance: they said, that if a son should say of that portion of property with which he ought to assist his parents, "It is corban," that is, a gift devoted to the Lord, he was released from his obligation to assist them, though God had commanded him to do it. Thus they made void the law of God through their traditions. So it was with the fourth commandment. They had added to it numerous and cumbrous errors, which tended to lead the mind to a blind and superstitious regard for them, and to overlook and disregard the spiritual meaning and real object of the Sabbath.

They enumerated about forty primary works, which they said were forbidden to be done on the Sabbath. Under each of these were numerous secondary works, which they said were also forbidden. These were so explained as to include works of mercy performed by Jesus, and thus to make him a Sabbath-breaker. Hence, they said he could not be the Messiah, for he did not, in the sense of their traditions, keep the Sabbath.

Among the primary works which were forbidden, were ploughing, sowing, reaping, winnowing, cleaning, grinding, etc. Under the head of grinding was included the breaking or dividing of things which were before united. Of course, when the disciples broke off the heads of grain, and rubbed out the kernels in their hands, and ate them, it was a dividing of things which were before united, a species of grinding, which was, in their view, forbidden, and unlawful on the Sabbath-day.

Another of their traditions was, that, as threshing on the Sabbath was forbidden, the bruising of things, which was a species of threshing, was also forbidden. Of course, it was a violation of the Sabbath to walk on green grass, for that would bruise or thresh it. So, as a man might not hunt on the Sabbath, he might not catch a flea, for that was a species of hunting. As a man might not carry a burden on the Sabbath, he might not carry water to a thirsty animal, for that was a species of burden; but he might pour water into a trough and lead the animal to it. It was on this ground that they objected to a man's carrying his couch

from the pool of Bethesda. Yet should a sheep fall into a pit, they would readily lift him out, and bear him to a place of safety. They would also loose an ox or an ass on the Sabbath, and lead him away to watering. Yet they objected to our Saviour's loosing a woman from her infirmity, though she had been bound by it eighteen years, and he could loose her by a word. Thus they "strained at a gnat, and swallowed a camel."

They said a man might minister to the sick for the purpose of relieving their distress, but not for the purpose of healing their diseases. He might put a covering on a diseased eye, or anoint it with eye-salve for the purpose of easing the pain, but not to cure the eye. Hence the eagerness with which they watched the Saviour, to see whether he would heal on the Sabbath, that, if he should, they might accuse him. And when he did heal, and did it on purpose to show the futility of their objections, as well as his power to remove diseases, they were filled with wrath, and sought to kill him, though he showed from the Scriptures, and from their own admissions, that he had done nothing wrong. He stripped the Sabbath of the false appendages which they had attached to it, vindicated its divine authority and permanent obligation, pointed out its true objects and the proper manner of observing it, that his disciples, guided by his teaching and example, might in all ages remember it and keep it holy.

They would not on the Sabbath even take down the bodies of those who were crucified. Hence, they besought Pilate that the death of Jesus, and of those who were crucified with him, might be hastened by the breaking of their legs, so that their bodies might be taken down before the Sabbath began.

But, with all this scrupulosity, they could with wicked hands, crucify him, and impiously say, "His blood be on us, and on our children." With good reason, therefore, did he say, "Ye hypocrites, ye generation of vipers, how can ye escape the damnation of hell?" Without repentance of their sins and faith in him as their Redeemer, they could not escape.

"But if the Sabbath was to be remembered and kept holy, according to the requirements of the moral law, why did Jesus not say more about the keeping of it? Why did he not exhort them to rest from their labors?" Because it was not needful. As to external rest, they already kept it, and with superstitious exactness. Those who would not on that day heal the sick, walk on green grass, take water to a thirsty animal, carry a couch or catch a flea, did not need to be exhorted to abstain from worldly business. They knew that to be a duty, and of permanent obligation. What they needed was, to have the keeping of it stripped of the false glosses and superstitious observances with which they had encumbered it; to have the true object of the day, and the spirit with which it should be kept, pointed out. This was what he did, by word and deed, even at the hazard of his life.

Did they contend that hunger should go unappeased rather than that a man should pluck heads of grain, rub out the kernels, and eat them? He suffered his disciples to do this, and from the Bible vindicated their course.

Did they contend that the sick should not be healed, even by him who could do it with a word? He repeatedly did it: saying to the woman who had been eighteen years ill, "Thou art loosed from thine infirmity;" to the paralytic, "Stretch forth thine hand;" and to the man at the pool of Bethesda after thirty-eight years of confinement, "Rise, take up thy bed, and walk." They immediately did so—a most conclusive testimony from God that the silly traditions of the Pharisees were in opposition to his will. The blind received their sight, the lame walked, lepers were cleansed, the deaf heard, the dead were raised, and the poor had the Gospel preached to them; thus demonstrating that he was the Messiah, that the Pharisees, in opposing him, were of their father the Devil, and that the lusts of their father they would do.

At all points he rebuked their superstitions, stripped off false glosses, and trampled down their traditions. But he never broke the fourth commandment, or violated any of the moral laws. He never said or did any thing which countenanced the idea that there was not to be a weekly Sabbath under the Gospel, or that it was not to be kept in as holy a manner as under the law. But all that he said and did was adapted to show that "the Sabbath was made for man:" not for the Jews only, or for any particular part of the human race, in one age or country, but for the whole human family. *

But does not Paul say or imply, 2 Cor. iii, 2, etc., that the moral law is done away under the Gospel; and thus the obligation to keep the Sabbath has ceased? No: he says and implies no such thing. All that he says, here or elsewhere, instead of making void the moral law, goes to establish it; not as a ground of justification, but as a rule of duty; not as a part of the Jewish dispensation, for that was abolished at the death of Christ, but as a part of the moral government of God, which is binding under all dispensations. The obligation to obey this law, instead of being diminished, is increased by the Gospel. One of the peculiar glories of the Gospel, and that which renders it so far superior to the Jewish dispensation is, that under the Gospel the Holy Spirit much more extensively writes this law upon the hearts of men, inclining them to obey it, not outwardly or in the letter merely, but in spirit and in truth.

It is not in having the letter of the law on tables of stone, or in their hands, that will save men, but it is having the law written upon their hearts by the Holy Spirit, as is done to a much greater extent under the Gospel than it was under the law. It is this that constitutes the superior glory of the Gospel. And it is this superior glory of the Gospel, as the dispensation peculiarly of the Spirit, that Paul sets forth in the third chapter of the second Epistle to the Corinthians. The Jews were prone to place a high value upon the former dispensation, and to glory in it, while they set themselves in opposition to Christ, saying, "We know that God spake to Moses; but as for this fellow, we know not whence he is." "This man is not of God, because he keepeth not the Sabbath-day." "Give God the praise, for we know that this man is a sinner."

There was, at the giving of the law, and the introduction of the Jewish dispensation, great visible glory, and much that was calculated to impress the senses. It caused the face of Moses so to shine that the people could not steadfastly behold it. But there was under the Gospel much greater glory; not material, impressing the outward senses, but spiritual, affecting the feelings and dispositions of the heart. The one was as much superior to the other, as its effects would be more durable and glorious. Under the one, the moral precepts were written on tables of stone, and their observance was inculcated by outward forms and ceremonies, numerous and burdensome, called in the New Testament, "carnal ordinances." The other taught them with greater clearness and fullness, and proclaimed them with greater effect; writing them on the fleshly tables of the heart, in fulfillment of the promise: "I will put my law in their inward parts, and write it in their hearts, and will be their God and they shall be my people." But this, instead of doing away the law, established it, and gave it practical power over the hearts and lives of men. As this was done to a greater extent under the Gospel, it was on that account, in view of the Apostle a more glorious dispensation.—Sab. Manual.

LEARNED FOLLY.

By John Nevins Andrews

EVERY popular church has its Doctors of Divinity. This is an order of men that Christ never instituted. "But be not ye called Rabbi; for one is your Master, even Christ; and all ye are brethren." Matt. xxiii, 8. The divinity of the Scriptures has never been sick, and has never needed doctors; but human divinity, from the church of Rome down to the younger sects, has found the services of this class of men indispensable. If the efforts of these doctors were directed to the bringing of human divinity to the standard of the Scriptures, they would in this be worthy of all praise. But with some honorable exceptions, the reverse of this is true. The labor of their whole lives seems to be spent in making scriptural divinity conform to that of their several religious bodies. Hence some of the plainest truths in the Word of God are reduced to nothing, and things not mentioned by God in his word, are made to become truths of the first importance.

As an illustration of the manner in which the word of God is made to correspond with the doctrines of men, we will refer to the fourth commandment. The Pagans' "venerable day of the sun" has by the great apostasy been put in the place of the Sabbath of the commandment. When the Protestants separated from the church of Rome, they brought away this venerable Sunday with them. As they had appealed from the Pope to the Bible, it could not have been very difficult for them to discover what Romanists freely admit; namely, that "the Scripture doth no where mention this change of the Sabbath." With this discovery, it would seem the most natural thing in the world that they should at once return to the fourth commandment, and obey God in this, as in all his other commandments. But they have not done it, though three hundred years have elapsed since the Reformation. On the contrary, their Doctors of Divinity have placed the fourth commandment in their alembic, and by some scientific process have reduced it to nothing. All the while, however, they profess the highest regard for its authority. The following is the most approved method of dissolving the commandment into thin air:—

The fourth commandment during the former dispensation, required men to observe "one seventh part of time as the Sabbath, but not the definite seventh day."
The Sabbath has been "changed to another day of the week."
In the gospel dispensation the fourth commandment requires us to keep "one day in seven, but no definite day."

To state this in a word:—The Sabbath has been changed from "one day in seven, and no day in particular" to another "day in seven, and no day in particular;" and that other "day in seven and no day in particular," is the first day of the week! which the Protestant church is zealously attempting to compel all men to observe. The labors of a whole school of Doctors of Divinity are needed to keep the first-day Sabbath in repair, and the above is, in reality, their best way, as yet, of making the fourth commandment support the first day of the week.

That other "day in seven, and no day in particular," must certainly be the notable "eighth day" brought to view by the fabulous epistle of Barnabas. Those who choose to keep the "eighth day," can act as they see fit, but they will find it impossible to keep three "eight days" in succession, and have them all come on Sundays. Sunday-keeping is the Romanists' just reproach upon Protestants; and Protestants will not be able to wipe this reproach away, until they turn from the traditions of men, to keep all the commandments of God. J. N. A.

Note from Bro. Waggoner.

By Joseph Harvey Waggoner

I wish to say a few words to the scattered flock relative to the articles that I commenced publishing some time since on the Law of God, and especially to my friends who have so often inquired why I have not concluded them. The reasons are, I have been severely afflicted with weakness of my eyes, so that I could not write; much of the time for some months past I have been unable to write enough to answer letters received from my friends. This, and the occupation of much of my time in other matters, has made it impossible for me to devote much time to study.

Perhaps I ought also to state that I have not been forward to finish these articles as they involved the consideration of certain texts of scripture which I did not understand as they have been presented by the brethren who have written before me; and to prevent confusion, it becomes us to be careful and only move where duty is clear. The promise is, that the Watchmen shall see eye to eye; and we are exhorted to be of one mind and speak the same thing. The unity of the faith must be sought, but to attain to the unity of the faith we must have the truth. Let us search for it as for hidden treasures!

In regard to these texts I will say, that the sentiments I have advanced are according to my views of the teachings of the Word without respect to what may have been previously written; and my desire is ever to move forward with the increase of light, and the development of truth.

The articles are now finished and forwarded for publication; and I pray that God may bless this feeble effort to the advancement of the holy cause of truth; and to the good of the remnant who keep the commandments of God and have the testimony of Jesus Christ. J. H. WAGGONER. Waukau, Wis., July 5, 1854.

The Law of God

By Editor

WE would call especial attention to Bro. Waggoner's articles on the Law of God. They should be read with much care, and the truth they express should be well studied.

We have just published, in pamphlet form, 6000 copies of Bro. W.'s entire work on the Law—132 pages; which we recommend to our readers as a most valuable and important work. Brethren, let this Pamphlet be briskly circulated, while it may do a good and great work on the hearts of honest inquirers for truth—Price $7.00 per 100, 10 cents single copy.

Perpetuity of the Law of God.

J. Wesley says:—"It was not the design of Christ's coming, to revoke any part of the law of God. There is therefore the closest connection that can be conceived, between the law and the gospel."

Scott says:—"The moral law he came to fulfill by perfectly obeying it as the surety of his people in his life, suffering, death and doctrine; to establish it in its fullest honor and authority, and to make the most effectual provision for men's loving and obeying it."

A. Barnes says:—"Matt. v, 18. 'Till heaven and earth pass.' This expression denotes that the law never should be destroyed, till it should be all fulfilled. It is the same as saying, Everything may change, the very earth and heaven may pass away, but the law of God shall not be destroyed till its whole design shall be accomplished." In conclusion on verse 19th, he says:—"We learn hence, 1. That all the law of God is binding on Christians. 2. That all the commands of God should be preached in their proper place, by Christian ministers. 3. That they who pretend that there are any laws of God so small, that they need not obey them, are unworthy of his kingdom. And, 4. That true piety has respect to all the commandments of God, and keeps them."

THAT GLANCE!

[From the New York Evangelist.]

"And the Lord turned and looked upon Peter." That disciple but recently met the fierce and searching gaze of the Roman soldiers. The keen eye of the malignant Jew had disturbed him. He was troubled also by the penetrating look of the maid who said, "Thou also wast with Jesus of Galilee." But there was one present who had forborne, it seems, till now, to notice the fallen disciple. But when he did, one glance was enough. When Peter's eye met that of his Lord, what emotions were awakened?

It was the look of a friend. And such a friend! Whose kind and sweet voice was it that summoned him from his nets to be a fisher of men? What mortal had ever been more favored, as for three years he had dwelt under the radiance of the Light of the world?

Who gave him a vision of the heavenly glory on the Mount of Transfiguration; admitting him into the secret places of the Most High, and under the shadow of the Almighty? Who was he that pitied him in his moral darkness and guilt, had assuaged his domestic sorrow, had honored him with a chief place among the founders of his glorious kingdom, and was now about to die for him, that earthly good might be crowned with everlasting life? There stood such a benefactor bound, buffeted, despised, denied, and his ears now ringing with the language of that denial, and the awful profanity that gave what was already crimson a more deadly hue. There stood he, an injured friend—how kind a friend, how deeply injured!

That glance! Peter understood it. Words were not necessary. Mingled with a rebuke, it was a look of kindness still. A glance from such a being, at such an hour, and on such a man. Could Peter withstand it? Could he brave that glance, and in spite of it, carry out in hardness of heart, the denial that oath had just confirmed? No! the unhappy man cannot endure it. That gaze of the injured friend caused all that friend's kindness to rush upon his mind, while the consciousness of his own ill-treatment of him overwhelmed him with the deepest remorse and misery.

"And he went out." How could he remain in the presence of one so deeply injured? The glance of that eye had kindled a flame in his soul. He must retire. He must seek a place to weep. The deep fountains of his heart are broken up. His fear of man had bewildered his mind—drew a rash denial from his lips and cursing with it. But that glance has reclaimed him. He is a man, a disciple again. He was fallen; how deeply fallen! But that anguish, and those tears—they speak for him. He is not a lost man. He was overpowered by the sudden shock of temptation. A powerful onset of Satan bore him away; but those tears dashed Satan's hopes. The broken heart is the fallen man's recovery. Shout, enemy of all righteousness, as you sift him as wheat, and malignantly triumph over his fall! You'll have other work soon. The prostrate disciple rises, and standing now on firmer ground than ever, your dark empire will find in him an assailant that shall shake many of its walls, and burn many of its gates with fire.

Reader, the Lord looketh upon you. His eye is not the flaming fire of a righteous judge. 'Tis that of mercy and good will. But is there nothing of rebuke in it? As it called before Peter his own character, is there nothing in yours for it to fix your eyes upon? Have you no occasion for tears?

That glance! Beware of what it shall be when the Redeemer shall come in the clouds of heaven, and every eye shall see him, and they also which pierced him, and all the kindreds of the earth shall wail because of him.

HOW TO RETAIN THE TRUE IDEA AND PRACTICE OF TRUE RELIGION.

By Oberlin Evangelist

1. Inquire after the fundamental reasons of your conduct. Reader, do nothing, and commit yourself to no course of action, without raising the inquiry, what is the great fundamental reason by which you are actuated; and suffer not yourself to go forward without the testimony of your own conscientiousness, that you are disinterestedly benevolent in what you do.

2. Keep Christ's life and temper before you as the great exemplar, the great and powerful instrument of making you benevolent as he was. Faith in the truths of the gospel, unwavering confidence that those things recorded of Christ are true, gives the life and example of Christ the greatest power over you to make you benevolent like himself.

3. Pray much in the Holy Ghost, and remember that unless you pray in the Spirit, you are sure to let slip the true idea and practice of true religion.

4. In order to pray in the Holy Ghost, you must watch unto prayer. Unless you watch you will be sure to grieve the Spirit of God away.

5. Be sure that you neglect no duty. Remember that neglect is just as absolutely a violation of the law of God, as any positive crime is.

6. Maintain a consciousness that you do everything for the glory of God. This is perfectly practicable. A worldly man is conscious of the great end he has in view in all his ways. He knows why he labors and toils, why he refuses to make this expenditure, and why he makes that speculation.

Who are, and who are not, Subjects for the Kingdom of God?

By Luther Paine

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? and then will I profess unto them, I never knew you: depart from me, ye that work iniquity. The great Teacher, while he dwelt among men, was careful to bring to view all the devices of the wicked heart: the self-righteous, the hypocrite, the adulterer, the liar, the blasphemer or any commandment breaker, could not be hid from the close inspection of Him whose knowledge extends to the thoughts, and motives of the human heart. And while dependent man can read from the Bible, that all his acts of transgression are known to God, he yet dares to rebel and continue to sin. Our blessed Lord in this text, "lays the axe at the root of the tree," to cut off all unscriptural hope of entering into his kingdom, and also brings to view the characters, that shall, and shall not, enter into his kingdom. Possibly the thought, in some heart may arise, viz., How can we know when we are doing the will of our Father in heaven? Let Christ first answer: "If ye love me keep my commandments." Can any one love Christ and not love the Father? "He that loveth me, shall be loved of my Father." "He that hath my commandments and doeth them, he it is that loveth me." "Blessed are they that do his (the Father's) commandments," &c. "I and my Father are one." "And truly our fellowship is with the Father, and with his Son Jesus Christ." Thanks and high praises, be ascribed to God forever, that they who do his will, shall know of the doctrine, whether it be of God or of man." What doctrine? We answer, The doctrine of truth:—"thy word is truth." Does the Bible any where teach us, that any who do not have respect to all the commandments of God shall enter into life? Nay, verily. Let Christ's words decide, "If thou wilt enter into life, keep the commandments." Then the keeping of the commandments of God is the Bible requirement of the Great Law-giver. Those who live by every word of God, i. e., do all of the requirements of God, are doubtless doing the will of their heavenly Father; consequently such are fit subjects for his kingdom, while those who rebel and disregard the life-sealing laws of the great Law-giver, are denominated, subjects for Damnation!! But Christ foresaw that in the great day of separation, there would be many (not a few) that would say to him, Lord, Lord, &c. Will the greatest portion of the "many" hail from North America? this enlightened land of Slavery:

My thoughts fly back to 1843-4, to that loving, consecrated company, who were loving each other fervently, and all absorbed in the speedy coming of "this same Jesus," but O the sad change, relative to many, since that memorable period when the 2300 days ended. O will any from among the loving alluded to, be found fulfilling our Lord's predictions, Lord, Lord, &c.; and if so will not the mournful detail be added:—Why Lord thou knowest thy Spirit was poured out upon us in 1843-4, and we were expecting thy coming; and we went forward, laboring for the good of souls, and with all our hearts we were enabled to proclaim, Behold the Bridegroom Cometh, &c.; and further Lord, we heartily engaged in the first and second angels' messages, and many souls were converted through our instrumentality; and now Lord, since we have endeavored to be faithful in thy cause, why cannot we enter the kingdom?

In our imagination do we hear the judge reply, I know that some of you labored faithfully for me according to the light you had; but you had no Bible authority to believe that the Son of man would appear in 1844. The foundation of your disappointment, was in the view that the earth was called the Sanctuary, while the Sanctuary that was to be cleansed was in heaven; and the Son of man, the antitypical High Priest was making the atonement for man, and cleansing the Sanctuary. You are not condemned for the error you then embraced; but since that point of time passed, that you are guilty of disregarding one or more of my Father's commands. You were not condemned before light shone forth in due time, especially on the fourth commandment; but you have not only broken my laws and commands yourself; but you have taught others to do the same, by shedding your unholy influence upon them and some of you have scattered your deleterious influence from the Press and been persecuting my people who love my law and commandments; and my reproof to you, through them, you have rejected. How often have you read my word by my servant James, that if you "offend in one point, you are guilty of all." Your former good deeds, and righteousness by faith in me, is of no avail to you now; you have sinned against light which I have sent through my servants and Word. Depart from me ye that work iniquity. O my Lord, save thy people, the "little flock;" and if possible cause the blinded transgressors of thy holy law and commandments, to see their fearful doom, in time to escape the snare.

The newspapers of the day seem to be involved in mystery, relative to the slow progress of the eastern wars; but the Governor and Upholder of all things is at the helm. Hold, hold, a little longer upon the four winds, ye angels of my charge! may have been uttered.

O my brethren, who are entrusted with the momentous truths of the third angel's message, be faithful, while passing the "quickly." Your warfare is drawing to a close. "Endure persecution." "The trial of your faith, is more precious than fine gold, though it be tried in the fire." You are doing a great work; I trust that the Lord will not suffer you to be hindered. Yours in the love of the truth.

LUTHER PAINE.

Ware Village, Mass., July 8th. 1854.

COMMUNICATIONS.

By Lebbeus Tallman; Polly Tallman

From Bro. and Sr. Tallman.

DEAR BRO. WHITE :—We feel to rejoice in the glorious hope of the restitution of all things, spoken of by all the holy prophets since the world began. And when we read the communications from the brethren and sisters through the Review, we feel to rejoice and praise God that others are also cheered with the same blessed hope of soon seeing Jesus, and being made like him; to dwell in his presence and behold his glory, where sin, sorrow and death is ended, and all tears are wiped away, is enough to encourage and strengthen all his believing children, everywhere to faithfulness in the service of God.

While looking at the signs of the times, and the fulfillment of prophecy, and the opposition that is manifested against keeping the commandments of God, we feel to thank and praise God for the truth; and their (supposed) evidence against us seems to strengthen and confirm us, that we are in the faith once delivered to the saints.

I am well aware that your paper with its precious contents, often falls into the hands of those who are opposed to the present truth, and the third angel's message; and because we thus write, rejoicing in God and his truth, and the glory soon to be revealed, they think we are boasting. God forbid! yet if we boast or glory, let it not be to ourselves but unto the Lord, through Jesus Christ, for the glory that is soon to be revealed from heaven, to all his people in every age and every clime. Praise the Lord; for glory, honor, and power belongs unto the Lord our God who made the heavens and earth, and sea, and all that in them is, and rested the seventh day from all the works which he had made; wherefore the Lord blessed the seventh day and hallowed it. This blessing we think has not been removed to the first day.

Yours in the faith of the gospel, of soon getting the victory over the beast, and over his image, and over his mark. LEBBEUS TALLMAN. POLLY TALLMAN. Delona, Sauk C., Wis., June 25th, 1854.

Extracts of Letters.

By Editor

BRO. H. W. Lawrence writes from Norfolk, July 7th, 1854:— "Last Sabbath and First-day, I spent with the friends in Watson. They feel the need of having the servants of God pass that way, who can give the household "meat in due season." There are honest souls in other places in Lewis Co., who can be benefited by the present truth.

"I feel thankful for the late conference at Rochester, and the strength gained; also for my safe return among the tried friends of the cause in St. Lawrence Co."

BRO. Wm. Gould writes from Lawrenceburg, Dearborn Co., Ind., July 9th, 1854:— "We should be glad to have some of the preaching brethren come

this way and give us a few lectures, as there are some here who have lately embraced the truth, and are keeping the Sabbath who have never heard a lecture on present truth.

"In looking over the last Review, I notice that there has been different arrangements made by the Conference in regard to the price and payment of the paper. It is certainly now very low. If all will comply with the conditions immediately, you will be enabled to know how many paying subscribers you have to commence with. Dear Brother, I have received the paper regularly. It is a welcome messenger. I rejoice while reading the cheering letters from the dear brethren and sisters."

Bro. H. Bingham writes from Morristown, Vt.:— "The ears of many seem to be opening to the truth. A few have embraced it in Stowe, Morristown, and Johnson. Yesterday I attended meeting at Johnson, and was cheered to hear from three who have lately embraced the hope."

Learning the Truth About the Sabbath

By John A. Hardy

From Bro. Hardy.

DEAR BRO. WHITE:—I have been a reader of the Review since some time in February last, and am happy to say that wherein I was then blind, now I see. I thank the Lord that he has heard and answered prayer in behalf of the truth, and in sending his servants with food in due season. The Lord be praised for his excellency, and for giving unto us, unworthy as we are, the assurance that the keeping of the commandments of God is the whole duty of man.

When Bro. Gould first came to my house, it was on Sabbath evening. I was at my work as usual, when we began to converse upon the Scriptures; and after speaking upon several topics, he asked, what day was the Bible Sabbath. Ans. Seventh day. He asked, Why, then, I kept the first day. Ans. Because Christ arose on that day. Suffice it to say, wherever I looked for an answer, I found it different from what I had supposed, and all the passages produced evidence against a change of the Sabbath. And further, not only was I ignorant on the Sabbath question, but, in fact, on many others. I knew nothing of the prophecies, or in what age of the world we lived. Our Watchmen are indolent, and begin to say, "My Lord delayeth his coming," and are eating and drinking with the drunken.

On the next day after the conversation with Bro. Gould, I went to meeting, and commenced conversing with one of the brethren about the Sabbath. I asked if there was one passage of scripture for the change, when he said that there was. I then asked if he would tell me where to find it. He referred me to John xx, 19. I then asked if that meeting made a Sabbath of that day, and he said I was the first man that he had ever heard say anything to the contrary, and that I must be turning Jew, or else must be crazy. I tried to reason with them, but they would not talk with me at all. I then told them if there was any such scripture, to tell me where to find it, that I might be satisfied. But no answer. I then went home with a heavy heart, determined, however, to search the scriptures for myself, and walk in the light as far as I knew. And by searching and praying, I was soon led to see the truth. And praise the God of our salvation for courage to take up my cross, and follow the Lamb whithersoever he goeth.

JOHN A. HARDY. Lawrenceburg, Dearborn Co., Ind., July 9th, 1854.

ORA B. STILES

By Ora B. Stiles

From Bro. Stiles.

DEAR BRO. WHITE:—I am often led at the return of the holy Sabbath, to exclaim, how good is God, in giving the Sabbath to man, that he may rest from the toils and cares of this life, and be refreshed in body and mind. But those only who keep the Sabbath holy unto the Lord can be truly refreshed in mind.

I feel to rejoice in God that he ever gave me a desire to do his will, and by his Holy Spirit led me to strive to keep all of his commandments, and the faith or testimony of his dear Son, knowing that if I do these things with singleness of heart, I shall have right to the tree of life, and enter in through the gates into the city.

I spent the last Sabbath with my uncle and aunt, (D. & L. Richmond,) at Greenbush, Clinton Co., Mich., who are striving to keep the commandments of God and the faith of Jesus; and we have been refreshed together. I believe that God has other jewels in this place, and if some faithful messenger would come here and set forth the present truth in its true light, they would gladly receive it.

ORA B. STILES

Green Bush, Clinton Co., Mich., July 2d, 1854.

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