Earlier text: ADDRESS TO THE BELIEVERS IN THE SECOND ADVENT NEAR“THE DEAD KNOW NOT ANYTHING.”
By Uriah Smith
For the living know that they shall die : but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy is now perished; neither have they any more a portion forever in anything that is done under the sun. Eccl. ix, 5, 6. We know that men “have sought out many inventions,” but one of the most modern is the way in which the text above quoted is by some disposed of. To avoid the plain truth that is therein stated, that the dead know not anything, it is asserted that they are the words of a caviler. The ground of this assertion rests upon the expression found recorded in verse 5: “neither have they any more a reward;” which it is said cannot be true; for the dead will yet be raised and rewarded according to their works. If that expression stood alone, unqualified, and left as referring to an unlimited future, then there might be room to doubt. But it is not so: the next verse explains it, when it says: “Neither have they any more a portion forever in anything that is done—under the sun.” Here these expressions are limited to this mortal state—this mortal state is the period during which it may be said, “Neither have they any more a reward; for the memory of them is forgotten.” It is nevertheless true that there cometh a time in which every man shall be rewarded “according as his work shall be.” But let us look at some parallel passages: Job vii, 9, 10. “As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more. He shall return no more to his house, neither shall his place know him any more.” Are these the words of a caviler? None will assert it; yet they might with as much propriety be called such as the text first quoted; and this would be an easy way of disposing of anything which did not harmonize with one’s particular theory: “He that goeth down to the grave shall come up no more.” One might take this passage alone, and deny the resurrection; but by the context it is rendered perfectly plain: “He shall return no more to his house, neither shall his place (that is, the place which he has occupied here on earth) know him any more.” Again: Job xiv, 12. “So man lieth down and riseth not: till the heavens be no more, they shall not awake nor be raised out of their sleep.” Will any one take the first part of this text and affirm that the dead rise not at all? They do rise, but not till the heavens be no more. “They shall not awake nor be raised up out of their sleep,” neither have they any more a reward; till the heavens be no more. But why call the passage in Ecclesiastes the words of a caviler? If that were the only place containing those sentiments, there might be some object in disposing of it thus; but why should there be, when there are many other passages as pointed and direct: Ps. vi, 2. “While I live will I praise the Lord: I will sing praises unto my God while I have any being.” Hence it seems that the Psalmist was expecting a time when he should have no being; therefore in verse 4, speaking of man, he says: “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Isa. xxxviii, 18, 19. “For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee as I do this day.” Ps. vi, 5. “For in death there is no remembrance of thee: in the grave who shall give thee thanks?” Ps. cxv, 17. “The dead praise not the Lord, neither any that go down into silence.” If therefore verses 5 and 6, of Eccl. ix, are the words of a caviler, they are nevertheless true; for we find that they are abundantly sustained by other portions of the Word of God; but let us hear Solomon himself on this point. Eccl. xii, 10. “The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.” The words which were written were words of truth, and no room for cavilers. Again: It is said that necromancy is consulting with the dead, and that is forbidden in the Word of God; [Deut. xviii, 11;] hence it is urged that the dead do have knowledge, and may communicate with the living; for nothing would be forbidden that it was impossible to do. As an instance of this, we are referred to 1 Sam. xxviii, where the witch of Endor called up Samuel. But did Samuel really come up? We think not. It was only the “Devil in disguise.” Just as he operates in various ways at the present time through Spirit Manifestations. At any rate it was something with which the Lord had nothing to do; for we learn from Saul’s own words, [verse 15,] that the Lord had departed from him, and answereth him not. Necromancy is forbidden; but what is necromancy? Is it in reality communication with the dead? Hear Webster’s definition of the word: “Necromancy. Properly, the art of revealing future events by means of a pretended communication with the dead. This is prohibited, Deut. xviii.” It is not therefore in reality communing with the dead, but only a pretense. U. S. “The Sabbath was made for man, and not man for the Sabbath; therefore the Son of man is Lord also of the Sabbath.” Mark ii, 27, 28. THE word man, when used in its broadest sense, means all mankind. “Man goeth forth unto his work and to his labor.” Ps. civ, 23. “So man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep.” Job xiv, 12. Labor and death is the lot of the entire fallen race. In this sense “the Sabbath was made for man”—for the entire race of mankind—Adam and all his posterity. The Pharisees charged the disciples of our Lord with Sabbath-breaking, for simply plucking the “ears of corn” as they passed through the field on the Sabbath, and were hungry. See Matt. xii, 1. “Behold,” said they, “why do they on the Sabbath-day that which is not lawful?” They mistook the real design of the Sabbath, and viewed the institution in a wrong light; as if man was made to serve the Sabbath; that it was a burden to him, and not adapted to his wants. This error our Lord corrects when he says, “The Sabbath was made for man, and not man for the Sabbath.” The Sabbath is perfectly adapted to man’s condition. His physical and spiritual wants require rest, also a day to devote to the special service of God. The record of the institution of the Sabbath is in Gen. ii, 2, 3. “And on the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made.” Notice the order of the events of the first week of time. First, the creation in six days; second, God rested from the work of creation on the seventh day; and, third, he sanctified and blessed the day in which he had rested. It is evident that God resting on the seventh day did not make it holy; for after he had rested through the entire day, he then “blessed the seventh day and sanctified it, because that in it he had rested.” To sanctify is “to separate, set apart, or appoint to a holy, sacred, or religious use.” In doing this to the seventh day, at the close of the first week of time, God made the Sabbath “for man.” “Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates.” Ex. xx, 8, 10. Here is the great Sabbath law. It is associated with nine other moral precepts, whose perpetuity is universally acknowledged. It lies in the very bosom of the decalogue. We here call attention to several points of interest:— 1. Sabbath signifies Rest. Substitute the word Rest for Sabbath, and the commandment becomes very clear—“Remember the Rest-day to keep it holy. [Certainly some particular day is denoted; for it is the Rest-day, not a Rest-day.] Six days shalt thou labor and do all thy work; but the seventh day is the Rest of the Lord thy God,” &c. We have seen the record in Gen. ii, 2, 3, that God rested on the seventh day. That day, and no other day of the week, was his Rest-day. The fourth commandment requires that his Rest-day should be remembered and kept holy; therefore the seventh day, and no other day of the week, is the Rest, or Sabbath of the Lord our God. Those who would observe the first, or either of the other days of the week in which God wrought in the creation, may claim that they keep a rest-day; but it is not the Rest-day of the fourth commandment. The Rest-day of the Lord is the very day in which the Lord rested. Hence we see that the Sabbath law is based upon the events of the first week of time. 2. This commandment points back over a period of 2500 years to creation for the reasons, and the only reasons given in the Bible, for the institution of the Sabbath, which are as follows:—(1) “For in six days the Lord made heaven and earth, the sea and all that in them is, (2) and rested the seventh day; (3) wherefore the Lord blessed the Sabbath-day, and hallowed it.” Verse 11. How natural93 the conclusion that the existence of the institution dates from, and runs parallel with, the given reasons why the institution should exist. How absurd the idea that the Jews were the only people whose attention should be called to God’s work of creation and holy rest! How much, rather, to be admired is the doctrine of the Lord:—“The Sabbath was made for man.” 3. The fourth commandment declares that “the Lord blessed the Sabbath-day and hallowed it.” When did God bless the seventh-day? At creation. Have we any record that he again hallowed it at a later period? None. Then what did God bless at creation? “The Sabbath-day.” The great Law-giver here recognizes the seventh day as the Sabbath, and gives it this name, at the very time he sanctified and blessed it at the close of the first week. The institution of the Sabbath at creation, is not affected by the fact that there is no direct testimony respecting its observance recorded in the book of Genesis. Nor is it very strange when we consider that the history of nearly 2500 years is summed up in its fifty chapters, and that the life of him who was deemed worthy of translation is stated in the sentence: “Enoch walked with God; and he was not; for God took him.” No direct mention is made in the book of Genesis of future punishment, the resurrection of the body, the revelation of the Lord in flaming fire, or of the judgment of the great day. Yet it is presumed that no one but a Universalist or a Sadducee would argue from this that these great doctrines were not believed by the patriarchs. In the absence of direct testimony either way, it is by no means certain that “holy men of old” did not regard the Sabbath. But the fact that they reckoned time by weeks and by sevens of days [Gen. xxix, 27, 28; viii, 10, 12] is no small evidence that they did observe the Sabbath. The reckoning of time by weeks is not derived from anything in nature. The division of time into months might be suggested by the phases of the moon, and the division into years by the returning seasons; but we look in vain to the natural world for something to which we may refer the origin of the custom of reckoning time by weeks. It can be traced to but one source; viz., the six days’ work of creation, and the rest of the seventh. The brief record of the first 2500 years of time touches only the great events of that period. And because the record of that period does not directly speak of the Sabbath, it is supposed by some that it did not then exist, but that it was only a Jewish institution, having its origin at Mount Sinai. We would respectfully call the attention of such to Ex. xvi, where the Sabbath is mentioned in connection with the giving of the manna. The Lord said to Moses, “Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. And it shall come to pass that on the sixth day they shall prepare what they bring in; and it shall be twice as much as they gather daily.” Verses 4, 5. On the sixth day the people gathered a double portion of manna. Then said Moses, “This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord; bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over, lay up for you to be kept until the morning. And as the seventh day, Moses said, ‘Eat that to-day; for to-day is a Sabbath unto the Lord; to-day ye shall not find it in the field. Six days shall ye gather it; but on the seventh day, which is the Sabbath of the Lord, in it there shall be none.’ And it came to pass that there went out some of the people on the seventh day for to gather, and they found none. And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws? see, for that the Lord hath given you the Sabbath.” Verses 23-29. All this transpired thirty days before the children of Israel saw Mount Sinai. They departed from Egypt on the fifteenth day of the first month, and came to the wilderness of Sin, where the manna was given, on the fifteenth day of the second month. Ex. xvi, 1. They then journeyed to Rephidim, and then came to the desert of Sinai on the fifteenth day of the third month. Mark this:—The Lord said to Moses thirty days before the children of Israel saw Mount Sinai, where we are sometimes told that the Sabbath was instituted for the Jews alone, at the giving of the law, “How long refuse ye to keep my commandments and my laws? see, for that the Lord [will give you the Sabbath in about a month? No.] hath given you the Sabbath.” Thus we see that Ex. xvi. furnishes the best of evidence that the Sabbath had not its origin at Sinai. God and Moses speak of it as of an old institution. The children of Israel had been from the house of bondage, where they could not observe the Sabbath, only thirty days when the Lord called their attention to it, and guarded its observance by a three-fold miracle in giving the manna. “REMEMBER the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it.” Ex. xx, 8-11. THOSE who teach that there is no Sabbath for the gospel dispensation, are requested to give us one plain text from the New Testament that teaches that the seventh-day Sabbath has been abolished. When any one will do this, we will notice it in the REVIEW. Inferences from 2 Cor. iii; Rom. xiv; Col. ii, 14-17, which do not mention the Sabbath of the Lord, should not be allowed in a case like this. God gave the Sabbath law in the plainest language possible; and no man should be convinced that it has been abolished, unless he can find inspired testimony as positive and plain. We teach the Weekly Sabbath of the Bible, the Sabbath of both Testaments. Let those who assert that it is abolished, produce one plain text to prove their assertion. This is a reasonable request. Will they produce the text? ANOTHER REQUEST!
By Editor
THOSE who teach that the Sabbath has been changed from the seventh to the first day of the week, are requested to give us one text from the New Testament that teaches such a change; or the example of Christ and the Apostles, recorded in the New Testament, favoring such a change. When any one will point out such a text and such example, it shall be given in the REVIEW. The Following Requests
By Editor
HAVE been given in about twenty numbers of the REVIEW for the last six months, yet no one has presented the text or texts to prove the change, or the abolition of the Sabbath. Copies of the REVIEW containing these requests have doubtless fallen into the hands of many of those who zealously advocate either the change, or the abrogation of the Sabbath. Now if such persons have any plain Bible testimony for their views of this question, we should be glad to see it. And if they think us in error on this subject, and wish to convert us from it, they may be assured that the best way to accomplish it, is to furnish us with a few direct texts on the change, or the abolition of the Lord's Sabbath. The Herald, Harbinger and Watchman have had the weekly visits of the REVIEW, bearing to them these reasonable requests. These papers reject and oppose our view of the Sabbath; the Herald teaches a change, and the others, the abolition of the Sabbath; yet they suffer us to call in vain for a text, or texts of scripture in support of the positions they take on this question. The fact in this case, reader, is simply this: they have none to present! If they had, they would produce them. By their silence relative to these requests, they virtually admit that they have none! Once more we present them, and call especial attention to them. "THUS have ye made the commandment of God of none effect by your tradition." Matt. xv, 6. "The Jews maintained that God gave Moses, beside the law which we have in the Old Testament, a variety of precepts, which he made known to Joshua, by whom they were communicated to the elders and by them to the judges, prophets, &c.; that they were finally collected from various sources, and recorded in what is called the Talmud." Though many of these traditions were in direct contrariety to the law of God, yet the Jews regarded them as being sacred, and were ever ready to condemn those who observed them not as such. A striking example of the estimation in which their traditions were held, is given by the Saviour in connection with the text above quoted. "But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honor thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; and honor not his father or his mother, he shall be free; thus have ye made the commandment of God of none effect by your tradition." Verses 3-6. We here learn from the instruction of the Saviour, that no tradition standing in contrariety to any of the commands of God, can be of divine authority. Had the heinous and heaven-daring sin of making void the commandment of God through tradition, and of "teaching for doctrines the commandments of men," ceased at the time the Saviour gave this merited rebuke to the scribes and Pharisees, a much happier state of things would exist among those professing to take the Bible as the rule of their faith, and claiming to be the followers of Christ. But such was not the case. In proof of which, we have only to become acquainted with the crooked theory of those who advocate the first-day Sabbath. The commandment that guards the Sabbath institution, teaches that the seventh day is the Sabbath of the Lord thy God. But the advocates of the First-day theory, flatly contradict this scripture, by teaching the observance of the first day. And as they claim an example from Christ and the apostles for so doing, the conclusion is not only drawn, but also taught, "Therefore whosoever shall observe it, and not remember the seventh day to keep it holy, he shall be free." Thus is the commandment of God made of none effect by their tradition. Says Paul, [2 Thess. ii, 15,] "Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle." Here the Apostle evidently refers to something which he had previously taught them, by word or by his former epistle, (see Chap. iii, 6,) and not to the traditions of men, which are contrary to the word of God. For he warned his brethren to "beware lest any man spoil them through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Col. ii, 8. If this exhortation was necessary in the days of the Apostle, to save the children of God from being "tossed to and fro," by the "cunning craftiness" of men and the devices of the devil, it can be no less important to those living in the perils of the last days, when the commandments and traditions of men are94 taught instead of the word of God, by the majority of those who claim to preach the gospel. Notwithstanding the example of the Saviour and of the apostles, is said to justify the change of the Sabbath, yet it is evident from the above remarks that this tradition is in direct opposition to the fourth commandment, and therefore it is of human authority. Now if the friends who object to this conclusion, are honest in their belief, why not let the question be settled "according to the law and to the testimony?" Why resort to inferences and assertions to sustain your crumbling theory, when one "Thus saith the Lord" in its favor, would settle the question at once? It certainly would be folly to suppose that God left the holy Sabbath to be changed or sustained by the inferences and opinions of men, especially when we read, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. iii, 16, 17. It is a matter of lively gratitude to our heavenly Parent, that those who are striving to keep all of the commandments of God, are "thoroughly furnished" with the clearest evidence from the blessed Bible, that we walk not in darkness, but have the truth. "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night." Praise the Lord. But with those who teach that the fourth commandment does not mean that the seventh day is the Sabbath, it is not so. They are destitute of both scripture and reason in support of their assertions. This fact is strikingly developed in the following extract from "The Treatise on the Faith of the F. W. Baptists." "THE SABBATH.—This is a seventh part of time, which from the creation of the world, God has set apart for a day of sacred rest and holy service. Gen. ii, 3. And God blessed the seventh day, and sanctified it. Since the resurrection of Christ, the first day of the week has been kept instead of the seventh. It is inferred that this change was made by Christ or his apostles." In this extract two points are worthy of notice. 1. That the scripture which teaches that God instituted the Sabbath (his Rest-day) on the seventh day of the first week of time; and that he "blessed the seventh day, and sanctified it;" (i. e., set it apart to a holy use, Webster,) is made to read "a seventh part of time," without reference to any particular day of the seven. Now if the first-day Sabbath friends can change the definite article into the indefinite in one part of the Sabbath commandment, without doing injustice to the word of God, we think with equal propriety they might make the same change in other parts of it. Having taken to themselves this liberty, the commandment for Sunday-keeping would read, Remember a seventh part of time to keep it holy. A seventh part of time is a Sabbath, &c. If the position occupied by the advocates of the First-day theory, does not mangle the sense of God's sacred Word, and rob it of its definiteness, then might Nathan have said unto David, [2 Sam. xii, 7,] Thou art a man, instead of saying, "Thou art the man." 2. In the extract before us, the F. W. Baptists have neither quoted nor referred to one text of scripture, in proof of the assertion, "Since the resurrection of Christ, the first day has been kept instead of the seventh." Therefore it is evident that in the entire absence of scripture proof, the whole matter hangs upon "inferences." Thus is the commandment of God made of none effect by their tradition. The language of inspiration is, "Ye shall not add unto the word which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God which I command you." Deut. iv, 2. But how many at the present even among those professing to love God, take upon themselves the fearful responsibility of making the commandments of God of none effect, to give place to the doctrines and tradition of men. Dear reader, may the Lord have mercy upon you, and as you desire to enter into eternal life, enable you to keep all of his commandments, that you may have right to the tree of life, and may enter in through the gates into the city. "The remnant in these latter days
Will triumph sure; give God the praise!
They of the beast refuse the mark,
They keep God's law, they have the Ark."
ALFRED S. HUTCHINS.
Ulysses, Pa., March 26th, 1854 Communication from Bro. Lusk.
By W. J. Lusk
Dear Bro. White:—The little band in this place still hold on to the Sabbath of the fourth commandment, and feel disposed to follow Christ and his apostles in the truths of the Gospel which so plainly and positively condemn those, who are from week to week desecrating God's holy Sabbath and trampling beneath their feet that immutable law which was given to man in his Eden purity, and which was "published95 in the most solemn manner, to the assembled tribes of Israel, in the wilderness of Horeb." We see the necessity of greater humiliation of heart, and of a more holy and entire consecration of all to the service of our God. We wish to be firmly established in the "Present Truth;" and with pleasure and sincere joy, do we attempt by the divine assistance of God to "keep his commandments, and the faith of Jesus." The truth grows brighter and brighter; and many times while investigating the word of God, new light breaks in upon the mind causing thrills of joy to vibrate through the soul, which never before have been realized; and we are ready to exclaim with the Psalmist: "O how love I thy law! it is my meditation all the day." Ps. cxix, 97. But those who "live godly in Christ Jesus," keeping all the commandments, and bowing in humble submission to the will of the divine Law-giver, and taking the sure word of God as their rule of faith and practice in contradistinction to the popular theories of the so-called divines of the present day, who think to change times and laws by their vain traditions, must expect to suffer persecution from those, "having a form of godliness, but denying the power thereof: from such turn away." 2 Tim. iii, 5. It is a lamentable fact, that those who belong to the popular church in this place, as well as those who are not connected with it, are averse to the third angel's message, and stand ready to reject those solemn truths by which God in his mercy proclaims to them their only hope of salvation, and final escape from the seven last plagues, which will be poured out on the living, wicked previous to the Second Advent of Christ, and immediately after the completion of his work as great High Priest in the heavenly Sanctuary. It is with deep interest that we reflect upon the fact, that we are now living under the third angel's message, amid the light and blaze of God's truth; the last message mixed with mercy that ever will be given or proclaimed to a lost and ruined world. Solemn indeed is the thought that this message must cease, notwithstanding false prophets and false teachers are bringing in damnable heresies, even denying the Lord that bought them, and crying peace, peace, when there is no peace, and saying, Where is the promise of his coming? Upon such will come swift destruction, and the righteous retributions of an insulted Deity, amid the gathering storms of the seven last plagues, that will be poured out upon all beast worshipers. "If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Rev. xiv, 9-12. While Christ is fulfilling the Priesthood in the heavenly Sanctuary, and while the sealing time is being consummated, we need not expect to see the righteous execution of God's judgment upon those who openly violate his commandments, and teach men so; but when the moment arrives that the cleansing of the Sanctuary shall be perfected, and the forgiveness of iniquity rendered complete, in his great work for sin, by the presentation of his own blood, or by virtue of its merits, then he will be ready to appear the second time without sin unto salvation, [Heb. ix, 23.] taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. 2 Thess. i, 8. Then every man shall be rewarded according to his work, for he says in Rev. xxii, 12, "And behold I come quickly; and my reward is with me, to give every man according as his work shall be." In conclusion let me say to all those, who from week to week, are desecrating God's holy Sabbath and teaching men so, that the word of God makes your condemnation sure, which condemnation is sounded in your ears like the Sinai trumpet long and loud, while the pure principles of the gospel, speak, with one burning burst of holy indignation against all commandment-breakers, false prophets, false teachers, and false doctrines. It is a melancholy fact, one which causes every Christian's heart to kindle with emotions of the deepest feeling, and I might say with contempt and shame, that popularity is the standard of the churches at the present day, around which, the ministers of heresy call their devotees to worship, as the shrine of fashion and public taste. We do not wonder that the Spirit of God has left the churches, and that Mount Zion no longer yields green pastures, nor the river of life still waters, for them. Therefore "Howl ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished." Jer. xxv, 34. We do not wonder at the great spiritual dearth under which the churches of our land have been suffering, when we take into consideration that they have universally rejected all the important truths that have been presented to them; even the Second coming of Christ, the King of glory, they have treated, and continue to treat, with the most unrelenting contempt and scorn, as much so, as did the sin-hardened Jews, the doctrine of his First Advent. Indeed, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Rev. xviii, 2. Hence while we see the church under such a state of high cultivation in regard to sin and iniquity, we can but reasonably expect that she will continue to trample under foot the law of God, the holy Sabbath of the fourth commandment, and triumph in her pride, in her boasted riches, and in her popish abominations, notwithstanding the solemn appeal of the third angel's message is being sounded throughout her borders. But while the apostate churches of Christendom are thus fallen, and the measure of their iniquity overflowing, we rejoice that there are a few among them, a remnant, that do most deeply deplore their departure from the pure principles and living faith of the gospel, whose pious hearts swell with emotions of deep sorrow while they are called to mourn over the desolations of Zion. "And I heard another voice from heaven saying, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. xviii, 4. God's people will be rescued from that destroying power, the man of sin spoken of in Daniel vii, 25, for they are commanded in the most imperative terms, by the Most High to come out of her, (the church) and if they obey the call, they will escape the vengeance of God to be poured out in the seven last plagues, or according to Jer. li, 45, that every man may deliver his soul from the fierce anger of the Lord. Hence we conclude that God's people, those who have from the beginning been chosen to salvation, through sanctification of the Spirit and belief of the truth, [2 Thess. ii, 13.] will obey the call, and come out from under the satanic influence of an apostate church, and proclaim themselves to be free from the cunningly devised fables, and false theories, which have so effectually been thrown around them, by the siren tongue of false teachers, and an antichristian priesthood. May God help his people to come out from under the deleterious influence of antinomianism, which is causing millions to wreck their eternal all upon its deceptive shoals. Some in this village and vicinity have already broken loose from the deadly evils of sectarianism, by which satan has so long held them captive at his will; but thanks be to God which giveth us the victory, through our Lord Jesus Christ, we are now happy and free, and are again permitted to breathe the pure atmosphere of heaven, basking in the sunshine of divine truth as developed in the rays of redeeming love and mercy, having a faith which is founded upon the pure and unerring principles of the gospel of Christ; of which gospel we are not ashamed; for it is the power of God unto salvation to every one that believeth. Rom. i, 16. Therefore brethren we may rest assured that while we are keeping all the commandments of God and the faith of Jesus, that our hope is founded upon the rock bottom of eternal truth, and the devil with all his devices, and his innumerable company of votaries, shall not be able to separate us from the love of God, which is in Christ Jesus our Lord. And this is the love of God that we keep his commandments. Therefore having the sure word of prophecy, we continue to look for the glorious appearing of our heavenly King; and the great solemn truth, that his Second Advent is just at hand, even at the door; is engraven indelibly on every heart that glories in the cross of Christ, or triumphs over the beast, and his image, through the victory that has been won, by keeping the commandments of God and the faith of Jesus. O, glorious expectation of the glorious appearing of our great High Priest, whose office work in the heavenly Sanctuary will soon terminate, and with its termination, will be unalterably fixed the destiny of the world. Then he which is filthy, let him be filthy still; and he that is holy, let him be holy still. May the Lord direct our hearts into the love of God, and into the patient waiting for Christ, for the burning glory of the day of God is near, and those only who do his commandments have right to the tree of life, and may enter in through the gates into the city. Yours in the patient waiting for Christ.
W. J. Lusk.
Goodrich, Mich., March 27th, 1854.