p. 36 | Review and Herald, Vol. 17, No. 5. (12/18/1860)

"CHRISTIAN SABBATH."

(Concluded.)

FINDING that no aid or comfort is furnished in any respect to the Christian Sabbath by Acts xx, 7, we proceed to the next text adduced in its behalf, which is 1 Cor. xvi, 2: "Upon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gatherings when I come." Upon this Mr. Lee remarks: "From this it is plain that the Christian assemblies were convened on the first day of the week, and that such observance of the day had the apostle's sanction;" to which we reply that there is no evidence furnished by the text of Christian assemblies, nor that such observance of the day had the sanction of the apostle; for not a word is said about assembling, but about laying by for the poor saints as God had prospered them; and this was not in the contribution box of the congregation, but by each one at his own home. The expression παρ' ἑαυτῷ will admit no other sense. Robinson in his Lexicon of the New Testament, defines this phrase thus, "By or with oneself, in one's house, at home, French, Chez soi. 1 Cor. xvi, 2." So in John xx, 10, the disciples went away, πρὸς ἑαυτούς, "unto their own home." See also Greenfield's Lexicon, Bloomfield's Greek Testament, in loco, and Valpy's do. The old Syriac version renders this passage: "Let every one lay aside and preserve at his own house." Erasmus (A. D. 1520) paraphrases it: "Upon the first day of the week (that is to say, in the Sunday) let every one of you set aside at home, and lay up as much as he for this purpose thinketh meet." Tyndale (A. D. 1534) translates it: "Upon some Sunday let every one of you put aside at home and lay up whatsoever he thinketh meet, that there be no gatherings when I come." The Geneva translation (A. D. 1557) is similar: "Every first day of the week, let every one of you put aside at home," &c. "The inference deduced from 1 Cor. xvi, 2," says Milton, "is equally unsatisfactory [with that deduced from Acts xxi]; for what the apostle is here enjoining is not the celebration of the Lord's day, but that on the first day of the week (if this be the true interpretation of κατὰ μίαν σαββάτων, per unam sabbathorum) each should lay by him, that is at home, for the relief of the poor; no mention being made of any public assembly, or of any collection at such assembly, on that day." Christ. Doctrine, b. ii chap. 7. "From the last clause in the verse, it has been argued," says Whitby, that for each "to lay by in store" must signify "to put into a common box his charity; because if they had kept it 'at home,' there would have been need of gathering it when the apostle came. But," he justly replies, "the expression, ἕκαστος παρ' ἑαυτῷ τιθέτω, 'let every one place it with himself,' admits not this sense." Annotations in loco. In addition to all the above, and agreeing exactly with it, we have two Latin versions, three French, the German of Luther, the Dutch, the Italian, the Spanish, the Portugese, and the Swedish.

This surely is an array of evidence on 1 Cor. xvi, 2, sufficient for any mind, be it fair or unfair, prejudiced or unprejudiced, honest or dishonest.

We may remark further that this text like Acts xx, 7, not only does not favor the theory of our Sunday friends, but furnishes direct evidence against them; for reviewing the prosperity of the past, and counting up and laying aside gains as the Lord has prospered us is by no means suitable employment for the Sabbath; and this shows that the day devoted to such business could be regarded as no other than secular time. The reason expressed, "that there be no gatherings when I come," doubtless refers to the collecting necessary for each individual to perform in getting his contribution together (not money exclusively), and having it ready to deliver to the apostle when he should arrive. Paul wanted all this work performed before he came.

It thus appears that those who argue for the "peculiar institution" of Sunday-keeping, are exceedingly unfortunate in seizing the weapon of their defense by the blade instead of the handle. They are unfortunate in springing those mines with a view to blowing up the enemy, which, when discharged, blow up themselves.

Equally disastrous to his own position is the next text which Mr. Lee brings forward in its support, namely, Col. ii, 16: "Let no man, therefore judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath-days." On this he remarks: "To what Sabbath does the apostle refer? It cannot be to the Christian Sabbath; for he was speaking of what was enjoined by the law, and that never was. Moreover, the Christian Sabbath was called the Lord's day and not the Sabbath. It must be then that the apostle refers to the seventh-day Sabbath; and he gives them clearly to understand that they are not morally bound to observe it." p. 10. How a person, believing in a divinely-appointed weekly Sabbath for this dispensation, one enjoined too by the fourth commandment, could commit such a fatal oversight as to apply Col. ii, 16 to that class of Sabbaths, it is difficult to conceive. For who does not at once perceive that if that text applies at all to the weekly Sabbath, to any Sabbath that ever was, or ever could be supposed to be, enjoined in the fourth commandment, the "Christian Sabbath is as completely swept away by it, as any other? If the apostle by that language gave the disciples to understand that they "were not morally bound to observe" any weekly Sabbath which existed previous to the death of Christ, he as explicitly tells us that we are not morally bound to any such that may have originated since. In his eagerness to demolish the seventh-day Sabbath Mr. Lee here again demolishes his own—like the woodman who ascended a tree to lop off the branches, and stupidly cut off the one on which he was standing.

No-Sabbath men, we are aware, are accustomed thus to wrest this text from its legitimate meaning, and apply the word sabbaths to the weekly Sabbath of the moral law, contrary to the whole context, which, by associating it with meats and drinks, confines it to the yearly and ceremonial sabbaths of the Jews. See Lev. xxiii. These were component parts of that typical and shadowy system; and Paul says that the sabbaths and other things of which he speaks, were shadows of things to come; but the body was of Christ. There was nothing shadowy about the Sabbath instituted in Eden, before the fall, and guarded by the fourth commandment. We were hardly prepared to see a strenuous Sunday-keeper thus deliberately go over to no-Sabbath ground.

And this is the sum of Mr. Lee's Scripture testimony for the Christian Sabbath. Thus meagre and self-destructive is the evidence he adduces in its favor.

We come now to historical evidence the sum total of which is the following: The expression "Lord's day" in Rev. i, 10, and a few extracts from Ignatius, the epistle of Barnabas (!) and Eusebius. We shall detain the reader but a moment on this part of the subject, inasmuch as we need not re-iterate the testimony which has already been frequently presented, and is well embodied in the "History of the Sabbath," for sale at this Office. Respecting this testimony we will make a few statements, which, if any one questions them, we are prepared to defend at greater length.

By the expression, "Lord's day" in Rev. i, 10, John does not tell us what day of the week is meant. The only reasonable conclusion therefore to come to on this text is that that day is the Lord's day which he openly claims as his. He does thus claim the seventh day. Isa. lviii, Mark ii. He never has thus claimed the first day. In answer to the repeated claim that Sunday was familiarly known as the "Lord's day," in the time of John, we reply that no writer of that age applied that title to the first day of the week, till the time of Tertullian, more than one hundred years after the book of Revelation was written.

Ignatius is made to sustain Sunday-keeping by means of a gross fraud. He says nothing about keeping the Lord's day, as an appeal to the original of his epistle shows. His testimony is about living according to the Lord's life.

The Epistle of Barnabas is simply a forgery. All writers whose testimony is entitled to any respect admit this.

As for Eusebius, he was a no-Sabbath man, and therefore affords our Sunday-keeping friends no aid in their peculiar theory. He ranks all Sabbath-keeping among the carnal ordinances of the Jews, and not binding on Christians. We tender him as a strong witness that Sunday is not the Sabbath.

We have now followed Mr. Lee through all his fruitless search after evidence for Sunday-keeping either prophetical, preceptive, or historical. One more consideration remains to be noticed and we close. He says that the first day of the week secures all that could be secured by the seventh-day Sabbath. p. 16. So far as the Sabbath is designed merely as a physical blessing to man, this may be true. But this is but half, and by no means the most important half, of the object of the sabbatic institution. The honor of God is concerned in the matter as well as the good of man. Read Isa. lviii, 13: If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord honorable; and shalt honor him, not doing thine own ways, &c. But we cannot honor him in Sabbath-keeping unless we keep the very day that he has enjoined upon us, and in the very manner that he has prescribed. No doubt the fire offered by Nadab and Abihu [Lev. x], was just as effective in the purposes for which it was used, as the fire from the altar; but it was not the kind prescribed, and God showed his appreciation of such services by consuming them before the people. So far then from securing all the advantages secured by the seventh-day Sabbath, the substitution of Sunday forfeits all the blessings promised to faithful obedience.

To sum up our evidence, we have seen,

1. That there is no prophetic allusion to a change of the Sabbath.

2. That such a change is wholly uncalled for.

3. That in the very nature of things such a change is impossible, and the institution still exist.

4. That the New Testament contains no hint that Christ or his apostles accomplished any such change.

5. That ecclesiastical history from the first centuries after Christ and onward, contains no evidence for Sunday as a divine institution, but only the melancholy record of the steps by which the heathen festival of the sun, has supplanted the ancient and hallowed institution of Jehovah.

May the Lord of the Sabbath bestow his blessing upon all who are honestly inquiring for the old paths and desiring to walk therein, enable them to see the beauty of his truth and turn their feet into his testimonies, lest they be found among those who are left "without," when they who "keep his commandments," according to Rev. xxii, 14, under the bright escort of angels and the great Captain of their salvation, shall enter through the gates of the city into their everlasting rest.

THE SABBATH.

By James White

MR. EDITOR: I am seeking light on an important question. It is the subject of the Sabbath. In the position which you hold through the providence of God, you are enabled to accomplish much towards elucidating this question, which, to the minds of many, is obscure. The commandment is plain, but why, I would enquire, has not that commandment been kept by such great and good men as Luther, Whitefield, Wesley, and many others, whom the Lord used as especial instruments in the dissemination of his truth as it is in Jesus? To me it appears most unlikely that such men as the above-mentioned, could, without a good or sufficient reason therefor, ignore as it were, the fourth commandment. I want to keep the commandments. I mean to so do through the grace of God. During the last twenty-two years I have been taught to remember the first day instead of the seventh, apparently in direct violation of the holy word of God. If it be true that I have throughout my whole life so grievously sinned respecting this, may the Lord forgive me, and shed abroad in my beclouded mind light, and enable me to set my face like a flint Zionward, and to turn my feet fully into his testimonies. Much depends upon your reply, if you kindly grant any. If you do notice this, do it as early as possible for I am very anxious concerning it. O for light! I remain your brother in Christ.

Henry C. Busby.

REMARKS.—You say, "The commandment is plain,"

and, that you "want to keep the commandment." That is a safe position. Hold on where you are, Bro. B., while we take a second view of these reformers.

Why the reformers held opinions so unscriptural and various on the Sabbath question probably no one will be able to fully explain.

'As regards the Sabbath, or Sunday' says Luther, 'there is no necessity to keep it; but if we do, it ought to be not on account of Moses' commandment, but because nature teaches us from time to time to take a day of rest.' (Michelet's Life, Book iv, Chap. 2, as quoted by W. B. Taylor, in his discussion with J. N. Brown.)

Wesley, on the other hand, teaches the perpetuity of the moral law in a most clear and forcible manner, as you will see by the tract we send you containing extracts from his sermons on the law.

Here are two reformers, Luther and Wesley, taking opposite positions on this question. We cannot follow them both; therefore the teaching and practice of the reformers should have no weight in determining our duty in regard to keeping the commandments of God.

Again, to follow the reformers is to suppose they were exactly right on all points. But in taking such a position we have staring us in the face not only the fact that they differed among themselves, therefore could not all be right, but also another fact, that if Luther was all right on all points of theology, Whitefield and Wesley could not be reformers, but could only enjoy the benefit of the reformation under Martin Luther. We regard Luther, Whitefield and Wesley as great reformers, therefore conclude that God has not laid the great work of reform upon any one man, to be accomplished in his short life time. And why not have a reform as to the Sabbath as well as on other important questions? And is it not possible that this is the very time for it? See Rev. xiv, 12; xii, 17; Isa. viii, 16.

The Lutherans may stop with Luther, the Methodists with Wesley, but God's free-men will go on as the light opens before them from the holy word of God.

We send you also a pamphlet entitled, 'Truth Found,' &c., in which you will see that Protestant divines are in confusion on the Sabbath question. 'As you read, think of what Isaiah says, chap. ii, 22, 'Cease ye from man, whose breath is in his nostrils, for wherein is he to be accounted of?' Also think of what the wise man has said, Eccl. xii, 13, 'Let us hear the conclusion of the whole matter. Fear God and keep his commandments, for this is the whole duty of man.'

J. W.

THE JEWS REJECT ENDLESS MISERY.

[THE following interesting paragraphs are clipped from a paper published by Universalists. It reveals some important facts concerning the faith of the Jews on a very important point. No one, Jew or Gentile, who understands the letter and spirit of the Old Testament or New, will for a moment believe the idea that God will visit eternal agony on those who fail of heaven. It is an unredeemable dishonor to our compassionate Creator, and some of the greatest and best men since the days of the Apostles have unceasingly cried against it. "Wo to them that utter error against the Lord," and blessings on the heads of those who teach the truth as it is in Jesus.—G. W. A.]

One of our partialist papers recently said that the Jews believe in endless punishment. This is not true. The Pharisees in the time of Christ may have believed in endless punishment; we are inclined to think they did. They had been corrupted by the heathen. When Bro. James Shrigley lived in Baltimore, he on one occasion had a visit from the Jewish Rabbi. He sent the following account of the interview to the Trumpet at that time:

"The Rabbi called at my house, and in a friendly manner commenced inquiries in regard to the belief of Universalists and other denominations of professing Christians. He had not been in this country long, and could not well understand English except in private conversation. He said he had been to hear a Methodist preach, and if he understood the preacher correctly, he stated that the punishment of the wicked would be without end; but he could not believe they entertained such an idea in this enlightened country, and desired to know if it was indeed so. On receiving an affirmative answer, he was greatly surprised. I informed him it was the general opinion, that the Jews believed in endless torments; he replied, 'It is done to slander us—what will the Christians say of us next? Do they think we have not sense enough to know that such a punishment would be very unjust—that it could not be according to works? The Bible does not teach us such a doctrine.'

I inquired if it were not true that the Pharisees, an ancient sect of the Jews, believed it. He replied, 'They did, one sect of them—they borrowed it from the heathen; but the true descendants of Moses never believed in torments without end.'

I asked him if he would allow me to state publicly that he did not believe the doctrine in question. He replied, 'Yes, there is not an intelligent Jew in the city who believes in endless torments. It would be very unjust in God to punish a man to all eternity!' J. S.

On another occasion, Bro. Shrigley was at the house of a sick friend, and in an adjoining room there were seated some Methodist ladies and the wife of a Jewish Rabbi. After Bro. S. had offered a prayer for the sick, the Methodist ladies introduced to the Rabbi's wife the subject of religion, and spoke of the endless torment of some whom they styled wicked; whereupon the Rabbi's wife remarked that she could not believe that God would torture any person to all eternity.

One of the Methodist ladies enquired, "Why, are you Jews Universalists?" Then the Rabbi's lady exclaimed with great surprise, "Why, do you think we are all natural fools? I don't see where you Christians find your endless punishment. You certainly will allow that the Jews understand the Old Testament as well as you do, and we know it does not reveal endless punishment. Your New Testament you call the 'better covenant;' now if you are right—if it reveals a state of endless punishment, it must be the worse covenant, for I am sure no such horrid doctrine is found in the Old Testament."

The above facts are worthy of deep consideration. The Jews do not believe in endless punishment; they aver that the Old Testament does not teach that doctrine; and they think it strange, if the New Testament be 'the better covenant,' that so cruel a doctrine should have its origin there. Let us save the New Testament from such an imputation. We are as sure that the New Testament does not teach it as the Jew is that the Old Testament does not. In fact, that doctrine is found nowhere in the Bible.—Trumpet.

LITTLE SINS.

By Dudley Marvin Canright

ThE idea has obtained that there are degrees of sin all the way from murder, for instance, down to nothing; that certain actions, though not really proper, are not worthy the notice of God. If some case is mentioned, the reply will be, "O that's nothing, such little sins are not worth minding." The careless reader is here requested to pause and point out one place in the Bible that speaks of "little sins"—"sins not worth minding," or anything like it. When degrees of comparison are used, sin is always called great, grievous, &c. David says, "O Lord pardon mine iniquity, for it is great." Ps. xxv, 11. The Bible throughout holds up sin in its true deformity. No one ever prayed in the Spirit to have their sins pardoned because they were small. It is true that there are degrees of sin, yet no sin is really small. Any act which is a transgression of the law, however small it may appear to men, is sufficient to condemn the transgressor to death, unless he obtain pardon.

For instance, it is supposed to be very innocent to tell a clever falsehood for the sake of playing a trick on another. This is not lying; O no! it is only sport. It is thought to be quite harmless to joke, tell stories, play all manner of games, and have all the fun and sport possible. It is supposed to be nobody's business how much the mind is occupied with foolish thoughts. It is even looked upon as commendable to get the best end of a bargain by shrewdness and misrepresentation. There are a thousand such things as these that are looked upon as of no importance. But the just demands of an abused law will stare transgressors in the face by and by. Those who will not take heed to their ways now, will be compelled to reflect and to regret when their wine and their revelling have forever ceased.

Scripture testimony will now be produced, and if this meets the eye of any careless one, let him remember that the following passages of scripture and others of like import will stand in array against the sinner at the great judgment day. Many things that are supposed to be of no importance are particularly mentioned in the Bible.

SINS OF COMMISSION.

Idle words. But I say unto you that every idle word that men shall speak, they shall give account thereof in the day of judgment. Matt. xii, 36.

Foolish thoughts. The thought of foolishness is sin. Prov. xxiv, 9.

He that despiseth his neighbor sinneth. Prov. xiv, 21.

An high look, and a proud heart, and the ploughing of the wicked is sin. Prov. xxi, 4.

But if ye have respect to persons ye commit sin. James ii, 9.

As a mad man who casteth firebrands, arrows and death, so is the man that deceiveth his neighbor and saith, Am not I in sport? Prov. xxvi, 18, 19.

It is as sport to a fool to do mischief. Prov. x, 23. See also Ps. cix, 7; Prov. xxviii, 9, and many others.

Paul's conclusion. Whatsoever is not of faith is sin. Rom. xiv, 23.

SINS OF OMISSION.

Beware that there be not a thought in thy wicked heart, saying, the seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee. Deut. xv, 9.

Thou shalt not oppress an hired servant that is poor and needy. . . . At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it; lest he cry against thee unto the Lord, and it be sin unto thee. Deut. xxiv, 14, 15.

Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. Judg. v, 23.

Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way. 1 Sam. xii, 23.

Wo unto you scribes and pharisees, hypocrites! for ye pay tithe of mint and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith; these ought ye to have done, and not to leave the other undone. Matt. xxiii, 23; Heb. ii, 1–3.

James' conclusion. Therefore to him that knoweth to do good and doeth it not, to him it is sin. Chap. iv, 17.

These are only examples. The word abounds with testimony on this subject. Our words, actions, and thoughts will tell either for or against us in the day of accounts. How careful we ought to live in view of the strict account we must all give by and by. Nothing short of a complete consecration of all to God; nothing less than an entire sanctification of the will, affections and purposes to the will of God will answer his just demands upon us. If the idle words, foolish thoughts, and vain actions of a single year should be written out before us, what a huge scroll it would be! What a catalogue of sin and folly! We should not want to look at it the second time. The heart would sicken and the head would faint. But it is nevertheless the fact that a faithful record of these things is kept in the archives of heaven, and nothing will blot it out but the blood of Jesus Christ in answer to our prayers and confessions. There is no safety outside of the provisions of the gospel therefore turn ye to the Lord and live. D. HILDRETH.

OPPOSITION

By Jesse Dorcas

Has a tendency to put those who are worthy of it for the truth's sake, on their guard, and drive them nearer to the Master, who is able to direct by his word and Spirit, under all manner of trials. Indeed, such seems to be the necessity of opposition, that James is directed to say for the encouragement of the tried: "My brethren, count it all joy when ye fall into divers

temptations." Why? Because tribulation worketh patience, patience experience, and experience hope, and hope maketh not ashamed, &c. Peter and John waxed bold under opposition, and many were made confident by Paul's bonds to "speak the word without fear."

Opposition generally brings with it suffering of mind or body, sometimes both. The Captain of our salvation was made "perfect through sufferings." Let us consider him who endured such contradiction of sinners, lest we be weary and faint in our minds. Says Peter, "But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you." The peace of the child of God is compared to a river; yet how frequently is the ripple, often found in it, in its course towards the great ocean.

JESSE DORCAS.

TIME'S BROAD OCEAN.

By S. Elmer

I stood beside an ocean wide, 'Twas at the close of day, And thousands stood on that dark brink, And fearless launched away. Among them were the hoary head, The child, the man of care, The high and low of every rank, And thoughtless youth were there.

How strange that they in such frail barks, Should dare to stem the tide; And stranger still that they should all Embark without a guide. Though false guides many lurked around, To beckon strangers on, Who would not own until too late, That they were going wrong.

Carnal Security was there, Who boasted of his skill, And Worldly Honor with his sons, And obstinate Self-will. And Pride and Fashion fluttered round, With many a gaudy show, And daily led their thousands on, To wretchedness and woe.

While mists of superstition hid, The rocks and quicksands there; And further on their passage lay The whirlpool of despair. Still rose before their fancied sight, Bright scenes and visions fair; While clamorous shouts and noisy mirth Rang wildly on the air.

Now just across the billowy sea, There stood a harbor fair, Built by the royal King of heaven, With many mansions there. And next I saw a famous ship, Out on the trackless main, Bravely it stood each swelling surge, That harbor fair, to gain.

And there were valiant souls on board, The chosen and the true, Who for a home on that bright shore, Had bade their own adieu. And did they leave the thoughtless crew Without a warning given, Thus rushing to the pit below, With no sweet hope of heaven?

Oh no! they raised the warning voice, As loudly they did call, Make haste, they cried, and come on board, There's room enough for all. Our ship is large and able too To cross the ocean wide, All will be safe that stay therein: We have a skillful Guide.

Mark you those fearful clouds that rise, They speak of danger near; You have no covert from the storm, But we've a shelter here. The way you go leads down to wo, To darkness and despair, Nor can you stem the dangerous tide, You have no pilot there.

O how it pained the tender hearts, Of their relation dear, As scoffs and sneers and vile reproach, Fell frequent on the ear. But few there were that broke away And bade their friends adieu, And hastened on their way with joy, To join the faithful few.

The mass was left nor would they hear, But rushing madly on, The warning died upon the ear, And the dark night came on. And loudly did the torrent roar, Then came the lightnings' flash, The thunders pealed from shore to shore, While the wild surges dashed

O'er their frail barks, and as they fell Their strength and courage fail, Their fruitless shrieks and cries for help, Were mingled with the gale. The tempest bursts upon their heads, And louder thunders roar, Then in the whirlpool of despair, They sink to rise no more. S. ELMER. Ashfield, Mass.

LETTERS.

By W. H. Fortune

"Then they that feared the Lord, spake often one to another."

From Bro. Fortune.

Bro. SMITH: We are told in 1 John v, 2, "By this we know that we love the children of God, when we love God and keep his commandments." John tells us that God's commandments are not grievous, and if an inspired writer gives his testimony, let us receive it. Let each one of God's children lift up their heads and rejoice that they have the privilege of living in a time when we hear the sound of the third angel's message. While the adversary is going over this earth trying to tear down the law of God, each child of God should be careful and build upon the rock.

The interest is gaining ground here through the labors of Brn. Hanners and Caldwell. There has been an addition to the church at this place of three members, and there is a fair prospect for more.

Dear brethren and sisters, pray for us that we may all meet together in that happy land where we shall have the pleasure of beholding him who died that we might have life.

Yours striving for eternal life.

W. H. FORTUNE.

Decatur City, Iowa.

Reports from Lodi, Mauston, and Marquette

By Isaac Sanborn

From Bro. Sanborn.

Bro. Smith: I left home Oct. 18, and went to Lodi, Columbia Co., where Brn. Loughborough and Steward held their second tent-meeting. I spoke seventeen times, and baptized nine, and organized a church of fourteen members. There are a few others there who we hope will yet go with God's people to Mt. Zion.

Nov. 21, in company with Bro. Ingraham I went from Lodi to Mauston. The uncontrollable spirit of fanaticism which we there met, Bro. White has already spoken of in his report of that meeting. I fully endorse his report, believing that there was good cause for him to have spoken much more pointedly than he did. I hope that the persons under that influence will yet turn to the right way, and go with the body of which Jesus is the head.

From Mauston I went to the conference at Marquette. I remained there and preached two weeks. Some were thrown into doubts and fears from the reports from Mauston; but God gave me great liberty in talking to them, and made his truth powerful. The last Sabbath that I was there I organized a church of thirty-one members. In the evening we met to celebrate the ordinances of the Lord's house, and after we had humbled ourselves in the ordinance of John xiii, while also many spirited, cheering testimonies were borne, we partook of those emblems which show our Lord's death till he comes.

On first-day I spoke from Matt. v, 5, on the inheritance of the saints, after which we went down to the lake where the brethren had cut away the ice, and I baptized four sisters who had become convinced that immersion was the only true baptism. This church fully adopted the plan of Systematic Benevolence, and also appointed a meeting to elect their trustees who may lawfully hold their meeting-house. If they will be believing and faithful God will be with them and bless them, and add to their number such as shall be saved.

From that place I went to Lodi and preached Sabbath and first-day, Dec. 1 and 2. Quite a number of the brethren and sisters met with us from Hundred Mile Grove. Here also we partook of the ordinances and had a good meeting. This church has also adopted the plan of Systematic Benevolence. Both these churches have accepted the name of Seventh-day Adventists, believing it to be a proper name.

Last night, Dec. 3, I reached home much worn and tired, and my lungs much irritated, as I labored most of the time while gone under a severe cold. Brethren and sisters, I ask an interest in your prayers that I may speedily recover, and again be found in the great harvest-field.

Isaac Sanborn.

Monroe, Green Co., Wis.

P. S. In behalf of the churches in Wisconsin I invite Bro. and Sr. White, and Bro. Loughborough to come and hold a few conferences in this State next spring as Bro. White has proposed in Review No. 2, Vol. xvii, on condition that the churches will pledge themselves to bear their expenses. Will not the elders or deacons of the several churches speak on this point in behalf of the church to which they belong immediately?

I. S.

Alone in the Faith

By C. L. Rogers

From Bro. Rogers.

Bro. Smith: Permit me through your paper to say to the dear brethren and sisters that we are still striving to live in obedience to the commands of our heavenly Father. We are all alone as yet in this place, having none of like precious faith with whom we can meet, still we are encouraged to go on, feeling that we are in the good and right way, still hoping and praying that we may be the humble instruments in the hands of God of leading some to the knowledge of the truth as it is in Jesus. I have been from home most of the time this summer, and have worked five days in the week. Many that I have talked with were willing to admit that the seventh day is the Sabbath, but still they keep first-day because it is Sunday, or as some others say, the Christian Sabbath, and that is all they seem to know or care about it.

I want the assurance that my ways please God, and then come what will I feel safe relying on the righteousness of Jesus, who has said, If ye love me, keep my commandments.

Dear brethren, I feel that we are living in the last days, and while I look around and see many living careless and indifferent in regard to their souls' eternal welfare, I feel admonished to live near the bleeding side of my Saviour, and to set godly examples before all with whom I have to do, and strive to exert an influence that shall tell for God, to all around; and my prayer to God is that I may so live that I may at last stand with the remnant on mount Zion.

We have no Seventh-day Advent preaching in this place, consequently the Review is all the preaching we have of that kind. There are a great many church members here, and quite a number that style themselves Adventists; but very little vital piety is manifested among either class of professors. It does seem if some of the preaching brethren could come here there might be a work started.

Brethren and sisters, pray for me and my family that we may live in such a way as to meet at last in our Father's kingdom, there to praise him forever.

Yours in hopes of the soon coming of our Lord and Saviour Jesus Christ, who shall change our vile body and fashion it like unto his most glorious body; and then shall we be like him, for we shall see him as he is.

"O glorious day! O blessed hope! It lifts the fainting spirit up, When in that happy, happy land, We'll no more take the parting hand."

Praise God for the prospect! C. L. Rogers.

New Sabbath Keepers in Lodi

By Editor

From Sister Reid.

Bro. Smith: Having of late commenced to keep the seventh day as the Sabbath, I feel a deep interest in those who are endeavoring to show by a well ordered life and a godly conversation, that they have peace with God through our Lord Jesus Christ. Our sympathies are extended to those who are waiting for the coming of the Lord, and request of them that they pray earnestly for the few in Lodi who have taken this stand, that we come off more than conquerors through

Jesus. We are few in number, for opposition is strong, and even some that seemed convinced when the tent was here, are now most bitter against us, and taunt us as being Jews, Mormons, &c., so that some who covenanted to keep the Sabbath have never fulfilled their vow. But we trust that good seed has been sown and taken root and springs upward. Our earnest desire is that we may grow in grace, and continue steadfast in the truth, and be delivered from all error and everything that would injure the progress of the truth, for those who shall be counted worthy to enter into the New Jerusalem must be pure and holy. Knowing all these things our desire is to enjoy more and more of the indwelling Spirit of God.

I wish to make one inquiry: Do the messengers that are proclaiming the third angel's message, and the Seventh-day Adventists, believe and teach that the keeping of the Sabbath is the ground of a sinner's hope, without the glorious gospel, good news, glad tidings? The commission was to preach the gospel to every creature. Sometimes we hear of justification by faith alone. Luther lifted his powerful voice against works as a sinner's hope. But faith is not the gospel. Having faith in Jesus we are strong in the Lord; and saving faith will enable us to do our Father's will. As the result, works will follow.

Cecilia D. Reid.

Lodi, Wis.

Note. As touching our sister's query, our position is well defined in the extract from Watson in another column, headed, "More Testimony."—Ed.

Encouragement in Obeying the Truth

Sister E. Degarmo writes from Parish, N. Y.: “I am still striving for eternal life by obeying the truth. I have had a severe conflict with th the dark foe, yet Jesus has given me the victory. I am determined to gain the inheritance by obeying all the commandments and walking in all the truth. When I learned of the tent meeting in Marquette, I felt to pray earnestly that a dear sister in the flesh and her family might receive the truth. My prayer has been answered; and they are now keeping the commandments of God. Let us double our diligence, dear brethren and sisters, and cast in our mite into the treasury, that the work may go on and not be hindered for the want of means.”

A Growing Church at Lisbon

Bro. J. Dorcas writes from Tipton, Iowa, Dec. 5th:

"My hope is still in the living God that made heaven and earth. I still hope and am undismayed. During the last few months, necessary cares and duties have pressed us down, so that we could not get far from home, either for our own, or the good of any one else. But thank God we have come to easier breathing, and are determined to be very active in all the duties of a living Christian. Last Sabbath we spent with the church at Lisbon, and are happy to say that with but little exception we found them manfully at their post; and best of all, in a growing and advancing state. O how good and how pleasant it is for brethren to dwell together in unity.

"It is over six years since we were first permitted to hear and understand "present truth," and I feel to praise God that we have not lost our interest, but that it has been growing. Our attachment to the Review and Herald Office during the past six years has become such as cannot be easily broken."

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