Earlier text: Authenticity of the ScripturesABSURDITY OF SUNDAY ARGUMENTS
By M. E. Cornell
Interesting Extracts. No. 14.
ABSURDITY OF SUNDAY ARGUMENTS.
"No proof at all for Sunday here. A mere assertion that it was set apart by the Lord, as a special memorial of his resurrection; and assuming that it is a holy day because he rose on it, is a fair inlet to all the Popish holy days; and brings us under the same obligation to keep one for his conception; one for his birth; one for the annunciation of the angel; one for the crucifixion, and one for his ascension; and then shall we have holy days in good store. We know no moral obligation from the fourth commandment, to keep the first day of the week holy, more than any other. If the argument drawn from the resurrection of Christ, on the first day, the coming together of the disciples to break bread on the first day, the command of Paul to lay by them in store on the first day, the fourth commandment, the declaration of Christ 'I come not to destroy the Law,' the testimony of John that he was in the spirit on the Lord's day, &c., prove the first day of the week to be the Sabbath, I know of no absurdities so great, no heresies so damnable, no superstitions so ridiculous, but may be clothed with the authority of Scripture."—Apology p. 39. NO RIGHT TO ENFORCE A VIOLATION OF THE MORAL LAW.
"I do not admit that ever so large a majority have a right to make the minority their surfs and chattels. I deny the right of a majority to repeal any one of the ten commandments, or reverse the Golden Rule." "The constitution in its word is plain and intelligible, and is meant for the home-bred, unsophisticated understandings of our fellow citizens. "The people alone are the absolute owners and uncontrollable movers of such sovereignty as human beings can claim to exercise; subject to the eternal and unchangeable rules of justice, of truth, and of good faith. The moral law is out of its reach. Sovereignty cannot violate that, and be more justified than the humblest individual."—Dallas on the Constitution. CONFUSION OF TONGUES AT BABEL, AS DESCRIBED BY DU BARTAS, A FRENCH POET.
"Bring me,' quoth one, 'a trowel; quickly, quick!'
One brings him up a hammer. 'Hew this brick;'
Another bids, and then they cleave a tree.
'Make fast this rope,' and then they let it flee.
One calls for planks, another mortar lacks—
They bear the first a stone, the last an axe.
One would have spikes and him a spade they give;
Another lacks a saw, and gets a sieve.
Thus crossly crossed, they prate and point in vain;
What one has made another mars again.
These masons then, seeing the storm arrived
Of God's just wrath, all weak and heart deprived,
Forsake their purpose, and like frantic fools,
Scatter their stuff, and tumble down their tools." BIBLE RELIGION VS. FANATICAL ODDITIES.
Probably no class of religionists since the apostles' times, have had more truth than Adventists of America: but alas, what class of people, having as much truth, were ever guilty of disgracing their cause by teaching so many fanatical oddities in the name of religion. Those who love a consistant religious deportment, will be interested in the following:— "CHRISTIAN DEPORTMENT.—A haughty, severe, and stoical deportment, and an unrelenting strictness of opinion, on the social and cheerful enjoyments of life, are far from giving a just and true conception of religion to such as are averse from it, and devoted to the pomps and vanities of life. This severity (instead of convincing them of their errors, and recalling them to the God of mercy and goodness) may harden their minds still more, by representing the worship of God as a system of unceasing hardships and mortification. Many good but mistaken people, too often seek to convert and reform others, by exhibiting, in their own practice, certain acts of self-denial.—But it is not in these that true religion consists. When used in moderation, they may, indeed be innocent, and sometimes useful; but God is not to be served only with the words of the mouth, or the bending of the knee; it is the pure and upright heart which he requires, and with which alone he will be satisfied. With this pure and upright frame of mind, we may live in the world without either affectation or singularity, and cheerfully conform to its reasonable amusements, (or customs) and yet preserve the most strict subjection to our duty to God. * This is true religion, and the service of God—of that God, who made the world and all things in it, and who, although a jealous God, is the God of love, who delights in the happiness of his creatures. All other ways of serving him, are but the outward forms of ceremonies instituted by bigotry and superstition."—Fenelon. Reminiscences.
By C. O. Taylor
BRO. WHITE: In my recent visit with the church at Champlain, memory called to mind much that in other days was of interest, and is of profit now. Here I had my first experience in the great truths of the third angel's message. I had ten years of interesting life with this church. Our toiling in the rise of the truth has endeared them to me. It was here that I first received the light of the Advent message in 1848. It was the proclamation of the hour of his judgment come. It was the coming judgment on definite time, '43, that moved me out and caused me to seek a preparation for the event. Such was its power, such its force, that I could not resist it, and hundreds felt as I did. I gave glory to God, and thousands did the same. I look upon that move to be as complete a fulfillment of Rev. xiv, 6, 7, as was our Lord's ride into Jerusalem a fulfillment of Zeph. ix, 9, or as the parting of his garments and casting lots was a fulfillment of Ps. xxii, 18. And it was here, in this frontier town, not alarmed by raiders from Canada, as now, but by the judgment message, that I was called to bear the heavy cross of breaking my connection with the Methodist church. I had warm Advent friends that advised me in the matter. Some of them became my enemies when I took another step in the same chain of prophecy, and commenced keeping all the commandments of God. This is what some call, "Going37 out from us;" just the same way the apostolic went out from the Jewish church, or the Lutheran from the Roman church, and the very way that we left the different churches in 1844. They would not walk in the light of prophecy. We chose to do so. As it was once remarked by Bro. Hutchinson, of C. E., a man of excellent spirit, one of the best then, "that if the churches wished to remain in that old field they could; but we wished to pass into a new field where we could find better pasture. The way to the white cloud, and the coming of Jesus is through the field called 'patience of the saints, commandments of God, and faith of Jesus.'" I fail to see how any can reach that great event in safety, but by that field, adventists of any class not excepted. Adams' Center, Dec. 4, 1864. Any Way but the Right One.
This subject of the sanctuary and the 2300 days, when correctly understood and applied, forms a tower of strength and a great center of harmony in prophetic truth; but incorrectly applied, it is destined to work confusion in any theory in which they are incorporated. Our opponents on the sanctuary question, have invariably, so far as we know, until recently, located the cleansing of the sanctuary at the coming of Christ. The sanctuary, they say, is the earth, or some part of the earth; and it is to be purified by fire at the second advent. But the new-time theory makes a change in this programme necessary; for this theory places the coming of the Lord in 1868, but the 2300 days, at the end of which the sanctuary is to be cleansed, do not end till 1875. Now, what is to be done? The coming of the Lord and cleansing of the sanctuary, which have thus far been inseparably connected, are now thrown apart by a period of seven years. The easy and matter-of-course way with which such a change of theory is got along with, is not a little remarkable. Wm. Sheldon, in a late number of the Voice of the West, referring to the new view that the Lord comes in 1868, but the 2300 days extend to 1875, then speaks of the cleansing of the sanctuary at the latter date, as an event that evidently does not take place till after the coming of the Lord! How is this? Heretofore it has been very "evident" with them, that the cleansing of the sanctuary took place at the coming of the Lord. How it all at once becomes so "evident" that it is not accomplished till seven years after, he does not inform us. The evidence is not produced. One thing to us is very "evident;" and that is, that the theory demands the change, and it is forthwith conceded, and then instantly their former view becomes "evidently" wrong, and this one "evidently" right. There are but three points where the cleansing of the sanctuary can by any means be supposed to take place; one is before the coming of the Lord, another at his coming, and the other after his coming. They have for a long time placed it at the coming of Christ, now they place it after that event; being seemingly ready to place it anywhere except before the advent, where we have given unanswerable evidence that it is to take place. But we cannot hope to remedy these vagaries on the subject of the sanctuary until we can manage by some means to get into their minds a ray of light concerning the location of that glorious object, and the nature and design of the ministry connected therewith. CHANCELLOR KENT thus writes: "We live in a period of uncommon excitement. The spirit of the age is restless, presumptuous, and revolutionary. The rapidly increasing appetite for wealth, the inordinate taste for luxury which it engenders, the vehement spirit of speculation and the selfish emulation which it creates, the growing contempt for slow and moderate gains, the ardent thirst for pleasure and amusement, the diminishing reverence for the wisdom of the past, the disregard of the lessons of experience, the authority of the magistracy, and the venerable institutions of ancestral policy, are so many bad symptoms of a diseased state of the public mind." Chinese Adulterations of Tea.
By Editor
THE following article on the above subject from the pen of one of the most experienced tea buyers in this city, will be read with interest. The two general classes of tea known as "green" and "black," are both subjects for chicanery. The Chinese to meet the demands for tea, are often "obliged" to "make up" the styles to "suit the eye," of the "foreign barbarian;" and if at the same time they can deceive the palate, this is lucre gained. To accomplish this, they use leaves, flowers, roots, barks, buds, seeds and stems of shrubs, plants, and trees, foreign to the real tea. The class "green" is more generally known to be colored. To meet this predilection among the Americans for the "verdant," the Celestials use Prussian blue—ferrocyanide of iron—a deadly poison; gypsum—sulphate of lime—or plaster of Paris, such as our farmers use as a manure, turmeric—the root of the Curcuma longa, used as a medicine and a dye, to make this beautiful "green." Sometimes the drug indigo is used in the place of the Prussian blue. To color the "black," a preparation of iron—a most deadly poison—is often used, as well as the juice of certain barks. The leaves of the Epilobium angustifolium (excuse the length of this name, as it is botanical), the Gardenia florida, as well as its flowers, are used to mix with teas. The leaves of the Camellia sasanqua and other varieties of the Camellia; also those of the Rosa, their buds and stems, and the leaves of the Olea fragrans as well as their flowers, with a host of others, are mixed in with true tea, for the purpose of adulteration. Indeed, there are so many leaves growing in China that resemble the tea leaf in shape and color, that they avail themselves of this species of fraud for the purpose of increasing their wealth. The writer has often taken these foreign leaves from packages of tea; some of which possess no more the flavor or qualities of tea, than the autumn leaves of our own forests. Lie tea is the dregs of all that pertains to real tea. It is made from the sweepings of the China tea packing houses, consisting of the broken leaves of all the various teas, both "green" and "black," damaged and spurious, dust and dirt, cemented together with rice water, or the "serum of the blood of animals," and rolled into grains. If for "black" tea, it is colored with a preparation of iron; if for "green," it is colored with turmeric, Prussian blue, and plaster of Paris, and in appearance is a good imitation of delicious gunpowder tea. The proportion of mineral matter in the genuine tea leaf, is from 5 to 6 per cent; in the lie tea, from 37 to 45 per cent; chiefly sand and vile impurities. This lie tea is imported to this country—particularly the lying gunpowder. The writer has a sample out of two thousand boxes which were sold in a New York tea sale, at four cents per pound; and a tea judge would, from appearance, decide it to be worth fifty cents or more per pound. This stuff put with true "green" tea, will make a mixture deleterious in its effects upon the constitution of the drinker, and makes up a real lying compound. Another variety from the same source, called "little tea," "tea endings," "tea bones,"—anomalistic in name as well as quality—is imported to this country for the purpose of adulterating wholesome and good teas. This is the sweepings of the "Hongs," consisting of the dust of "green" and "black" teas, passed through sieves to make it uniform in size. There are millions of pounds of damaged teas, musty, decayed, and those that were once infused, brought to America, and find their way into the stomachs of even the fastidious. The wild tea plant affords vast quantities of leaves, which are made into a kind of miserable tea, used for adulteration. It is sold for from five to fifteen cents per pound, and even more. The above we clip from the Scientific American. We can give our readers a rule by which they can infallibly save themselves from being imposed upon by these adulterations; and in these days of quacks and humbugs, everything that is genuine ought to be doubly esteemed. Our rule is simply this: Don't drink it.—Ed. Facts about Celesta.
By D. Edson Smith
"WHEREFORE if they shall say unto you, behold, he is in the secret chamber, believe it not. For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible even the elect." Matt. xxiv, 26; Mark xiii, 22.
In the "Day Star," No. 2, is an article from my pen showing how perfectly infatuated I at first was with Celesta. I wish now to undo publicly and privately what I have done in regard to that place. I would say at the outset, I believe P. E. Armstrong is honest in his views, but is led captive by Satan, and the very movement here, is one of the strong "temptations," referred to in the motto of his paper. He thinks I also am honest but deceived. He has stated his side of the question I will now state mine, and leave it with the reader to decide by the word of God and his own conscience, which is right. In answer to private invitations persons came to Celesta months ago. In a little while they all had left but Giles Russell. I was led to believe from reading No. 1, of the "Day Star" that there were already several families here. On reaching here I was disappointed in not finding any one here but Mr. A's family, Giles Russell, and two men who had arrived four days before me. I had also been led to believe that A. owned a saw mill, but found it owned by a man in New York. I also found his wife strongly opposed to the work, although I believe she enjoys much more religion than he does. His family are all unconverted except the two oldest, and they have no faith that a large gathering will ever be accomplished here, and would give the entire work up were it not for the writings of their father. I was soon greatly surprised in seeing his lack of government. He does not govern his house well, but allows his children to do about as they please, and one or two of the boys are greatly disliked by all who have been here this fall. Next I saw a slackness in providing for even his own house which caused me to doubt as to such a man's being called of God to act as steward for a large gathering. The family worship and all meetings were38 insipid and formal, and I wondered why it was so, if God was in the work. Soon I frequently heard loud disputes between him and Giles, and a spirit manifested far from what I conceived to be Christlike. He also soon showed a peculiar method of interpreting Scripture claiming it as possible for him to be the one on whom the church is to be built, and whatsoever he should bind on earth should be bound in Heaven, &c. Again he leads people, by private letters to believe things are more comfortable here than they are; and all who have come here since July have in my presence expressed dissatisfaction on this point. He writes to people to bring nothing from a distance except bedding and a few light articles: knowing at the same time that this place is destitute of crockery, tin ware, iron ware, and for lack of help and machinery, chairs, tubs, pails, &c., are not to be had. Celesta is twenty-four miles from the R. R. and A. having no good team, and not possessing the requisite energy, as yet, to get one, persons have to wait months before getting their goods. He also claims the right, and wishes it so understood, to break into trunks and letters against the owners' wishes, at the same time claiming to be a non-resistant. I claim that he acts in this, on the same principle as the man who forces you at the point of the bayonet. To be sure he gives others the privilege of opening his letters, but that does not make it right to open other's contrary to their wishes. I did not come here with the impression that I had got to quietly bow to, and believe, all his ideas. But a short time ago, because I expressed to him my doubts about his theory of "My Lord delayeth his coming," he told me I had better leave, and that if I doubted I was damned; and because I wished him to state in the paper that his wife was not in the work, and that some had left, he thought I had better take the editorship of the paper. A brother was witness to this conversation and will testify to this and more of a similar nature. I at that time saw the spirit of Satan so plainly that I cannot doubt any longer. And Satan soon saw he had driven the man too far, and attempted to palliate the matter; but the scales were removed from my eyes, and I could see that he wished to keep me merely for bait. He said "If you go away now, it will hinder the work, for others will think that if you cannot live here, they surely cannot. After there is a large number here one or two leaving will be but a particle of dust to a fly wheel." I told him if the work here was of God nothing could retard it. I told him also that when I came, it was "On the broad liberal platform of simply loving the appearing of Jesus" as stated in the first number of the "Day Star," and he told me after I had been here a few weeks that he thought he and I could live happily together in common interest even though Gentile times are not ended. But he now renounces that position, and declares that if Gentile times are not ended he will not live in common interest, and he will either open a large store here or go back to what he is pleased to term Babylon. Let those who are preparing to come here remember this, and that he twits the poor of the fact of their being poor. But the most conclusive evidence is, that all who have come here see the matter in a somewhat similar light with myself; even his own son, George, the most Christlike of any here, says "that he would not believe his father had any religion, were it not for his writing." One of the men who was here when I came, as good a man as you will often see, expressed a hope that Jesus would come in 1868. He longed to see Jesus coming. But because he showed a lack of faith in some of A's views, and failing to see the Spirit of Christ in A., and not wishing to put in his money too hastily, was told he had better leave till he had more faith in the work; and leave he did. After a while a Bro. Rogers and wife came. They with Giles Russell have now left the place and are staying in the woods in a rude house of poles and hemlock boughs. Bro. and sister Rogers both condemn P. E. A. as having no religion. Giles has gone so far that he dislikes to denounce the whole thing, but he told A. the other day in my presence that his eyes had been "dusted, blinded," &c. The remaining one of the two men first mentioned left near the 1st of Nov. His name was A. Boynton. The 7th of Oct., George Hart and wife and Sanford Hart came here. Sanford soon discovered what he termed a "wolf in sheep's clothing," and he stayed about four weeks. His brother George and wife, live here with me. A brother Manly came soon after I did and he expects to leave soon. A sister Heaton came when the Brn. Hart did. I know nothing of her feelings except she once said she had about as lief be in the world, but she spent her all in getting here, and will have to be helped away if she wishes to go. Next came a Bro. Lathrop, but as he has been here but a short time, his mind is not decided, although he admits he sees things different from what he was led to expect. Mr. A. can make things appear so nice that when once under his influence it is hard to break away until time has demonstrated again and again that the Spirit of Christ is not here. The last arrival was a Bro. Tinkham and son. He says he shall not stay here. In reply to all this P. E. A. will say, "Wait till God condemns." But God will not work a miracle. If we will not believe Christ and the prophets, we will not believe though one rose from the dead. In the last days, Satan is to do lying wonders. So if the inhabitants of Celesta escape the draft, taxation, and death, it to my mind will appear the attempt of Satan to deceive the very elect. Satan has the power of death till he is destroyed. Heb. ii, 14. A release from taxation is a simple matter of justice if no favors or protection of the government is asked, and Irish Catholic professors in St. Louis, have been released on parole of honor lately, in the same manner as Giles Russell of this place was. Look at this candidly, dear reader, and compare it with the Bible. I believe I was led here to become an humble instrument in God's hands of exposing this deception. Yours for truth.
D. EDSON SMITH.
Celesta, Pa. MANY a valuable thought and imagery of the mind is lost, both to the thinker and others, for the want of some means whereby our thoughts are copied at the time they occur. Thinking is like picture-taking. There is plenty of light, and any amount of pictures may be obtained; but as light is a living substance, it is necessary to have some apparatus, and to adapt some process by which the light is forced to expire and leave us its dead body to look at. There are times when the mind is unusually clear and strong, and one single half day of thinking will accomplish more than a week of hard study under other circumstances. Yea, there are times, no doubt, in every religious man's experience, when it seems that an angel of God's presence was standing beside us pouring into our minds a flood of heavenly light and knowledge. But as perhaps we are occupied with labor and unable to secure the picture, sooner or later, like a dissolving view, it passes from our minds, and like a forgotten dream it cannot be called up again. And it is just as reasonable to suppose that a business man can remember every little item of debt and credit and have them properly arranged in his mind for future reference and settlement, as to suppose that a thinking man can retain and satisfactorily arrange every thought and argument that forms itself in his mind on any given subject without the aid of note or memorandum. One reason for the great lack of clearness in writing and speaking results from a corresponding lack of clearness in thinking. For no man can express in a well-defined manner a thought or view that never had an organized existence in his own mind. The method of memorizing one's thoughts as they occur is the same as that of Book-keeping. As an example, upon the first page of a quire (more or less) of foolscap paper mark the heading of the subject upon which you wish to write or speak, or the one upon which you are actually thinking. Then, upon some designated page of the book, write every satisfactory thought bearing on said question. If you have one thought to-day, write it; if two on the morrow, write them. In this way one has all the advantage that time, place, and circumstances, can give him. He has the chance of reviewing from different points of observation, of revising at his leisure, and of retaining if he wishes, all the vividness of first impressions. One article written in this manner, for clearness of expression, for point and interest, is worth half a dozen written on the impulse of the moment, or in a cold and formal manner. The reader will readily understand that the hints given above are designed principally for beginners. The Law of God vs. the Law of Nature.
By Dudley Marvin Canright
A SHORT time since, I was conversing with a deistical physician upon the law of God. He acknowledged that it was all good, even perfect, except the expression in the second commandment, "I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." "There," said he, "That is unjust and cruel, to punish the children for the sins of the parents. I don't believe that God would ever do that. Hence, I don't believe the Bible is from him." Said I, "Doctor, you believe that there is a God." "You believe that he created all things?" "You believe he made the laws which govern our physical nature?" "Being a physician, you tell me that men frequently bring upon themselves disease, as scrofula, consumption, &c., by their bad or wicked habits?" "You also tell me that the children inherit these diseases from their parents, and that this is a law of their nature?" "Did your God make this law?" "Well, yes, I suppose that he did." "Is not this law the same as the one in the second commandment to which you object?" "Why—yes, I don't know but it is. The principle seems to be the same." Finding that his charge of cruelty stood as good against the God of nature as against the God of the Bible, he said no more upon this point. The Condition of the World as the Advent of Our Lord Approaches.
An idea is abroad in Christian society that through the progress of civilization and the gradual spread of the gospel, a millennium of peace and righteousness will be introduced, and this world will thereby be prepared for the Second Advent of our Lord. This is without doubt, a grand theory, and one which is sure to obtain favor; but it is FALSE. The word of God has nowhere sanctioned such a notion: indeed, the direct contrary is clearly laid before us. Moreover, we ourselves are called to live in days when science and civilization have arrived at wondrous height. Men's talents never were so highly tutored; human skill was never so developed; refinement also has attained to exquisite perfection in almost every grade of life. But what of PEACE? It is needful to speak very cautiously respecting it, and to give all our science a direction which concerns the munitions of war. And what of RIGHTEOUSNESS? In every circle of society (clothed indeed in seemly garment, but all the more iniquitous in consequence) ungodliness abounds. Sin grows in presumption, and comes in with gentleness and plausibility, to take possession and to overthrow. We are not, therefore, making progress toward this visionary excellence. Nay, are we not departing further, day by day, from what is good and holy? I need not stay to offer proofs of these positions. They are patent to the most casual observers of the times. No one who mingles with society, or reads the daily newspapers, can help lamenting that the case is even thus. It does not seem, therefore, as if we were at present making progress toward millennial perfection. No one, I should suppose, can say that matters lead to any such conclusion. But let us look, now, at our Bibles, and find what we must expect as time flies on, and the great day of Christ approaches. In the first place, we find that nothing is laid down in plainer terms than this, "Iniquity shall abound" in a peculiar and fearful manner as the time draws near. Our Saviour's words are powerful, which in the twenty-fourth chapter of St. Matthew, and elsewhere, foretell some of the wonders of that "end" for which we look. He cheers us indeed by the declaration that "the gospel of the kingdom shall be preached in all the world for a witness unto all nations," and by other gladdening assurances; but then, on the other hand, he forewarns us how that as the end draws near "iniquity shall abound" and "the love of many shall wax cold." He reminds us of the days of Noah, when the world was totally regardless of the fear of God, when "every imagination of the thoughts of man's heart was only evil continually," and tells us "so shall it be also in the days of the Son of man." He refers, likewise, to the days of Lot, when men were sinners before the Lord exceedingly, and declares, "Even thus shall it be in the day when the Son of man is revealed." And elsewhere we find the Saviour asking the conclusive question, "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" But let us see now what the word of the inspired apostles was upon this subject. St. Paul deals therewith plainly, in his second epistle to the Thessalonians: "Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that Man of Sin be revealed, the Son of Perdition, . . . whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming. Even him, whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved." So, likewise, in his second epistle to Timothy, we find him speaking of the "perilous times" which shall come "in the last days," when "men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof." St. Jude, also, in his short epistle, warns us how that in the last times there shall be "mockers" who shall walk "after their own ungodly lusts." To the same conclusion does the book of Revelation lead us.
— Selected. Life Through Christ.
By Dudley Marvin Canright
“WHICH in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality.” 1 Tim. vi, 15, 16. Here we learn that God is the only one who has immortality in, and of himself—it originates with him, and belongs to none else, either by right or inheritance. Again: “For as the Father hath life in himself, so hath he given to the Son to have life in himself.” Jno. v, 26. Here we learn that the Father gives the same to the Son. Once more we read: “For the wages of sin is death; but the gift of God is eternal life THROUGH Jesus Christ our Lord.” Rom. vi, 23. The wages of sin is death. The sinner finds himself condemned by the law of God, poor, helpless, dying. He cannot go to God if he would; and he dare not if he could; for he has broken his law. What can he do? Jesus stands between him and the Father, the only fountain of life and immortality. He looks to Jesus and cries for mercy and help. Jesus intercedes with the Father for him. The Father hears his Son, grants his request, and Jesus then gives life to the perishing sinner. Rom. vi, 23. Thus we have life and immortality through Christ. It is a solace that God knows us altogether, that there is nothing hid from him. He knows not only every sin and weakness, but he knows the strength of temptation, and the power with which it has been resisted. He knows every palliating circumstance, and when he judges us, it is with all a father's love, and with a fullness of love no earthly father ever felt. He knows all our efforts to overcome sin, and to do faithfully our appointed work. The feeblest struggle he has appreciated, and will not forget. DIED, in Brewer, Maine, Dec. 12, 1864, of consumption, Sr. Ruth M.; wife of Geo. W. Fields and daughter of W. T. and D. F. Hannaford, aged 23 years and 6 months. Sr. Ruth embraced religion some twelve years since, and has ever been an observer of the Lord's Sabbath. Her sickness though distressing was borne with patience and she expressed to the writer in her last moments that all was well. She rests in hope, leaving one child and many other relatives to mourn her loss. “With what grief and anguish riven.
Should we see the loved depart!
If there was no promise given,
Which could soothe the wounded heart!”
J. N. LOUGHBOROUGH. DIED near Marysville, Iowa, of spotted fever, Nov. 10, 1864, Bro. E. Whiteis, husband of Rebecca Whiteis, aged 51 years & 1 month. He calmly fell asleep in Jesus, leaving a companion and eight children to mourn his loss. May they all meet again, when Jesus comes.
R. WHITEIS. Communications from Scattered Believers
Sister M. F. Conklin writes from Central City: For about six years I have been trying to keep the commandments of God and the faith of Jesus, and it is almost three years since I have heard any preaching, or had the privilege of meeting with those of like precious faith. But the Lord has said that his grace was sufficient for us; and if we will but put our trust in him, he will never leave nor forsake us. I sometimes feel lonely, but have the consolation of knowing that God is not confined to numbers, but is willing to meet even one. D. E. Gibson writes from Melrose, Wis.: The Review is a welcome messenger of present truth to us. As I read the communications from the scattered ones, it cheers my heart to press onward. There are a few here who are still striving to overcome all the evil besetments of our hearts, that we may stand on mount Zion. Bro. Wm. Worters writes from Brighton, Mich.: About five years ago last summer, I went to a tent-meeting at Milford, Oak. Co., and heard Bro. Lawrence lecture on the Sabbath question. That convinced me that the seventh day was the Sabbath of the Lord. I thank God that I was convinced of the truth. That very night I made a solemn resolve that I would keep the Sabbath; and I have kept it so far, though through much persecution. Last summer I was baptized and joined the church at Milford. I praise the Lord that I ever saw the light; and I desire to walk in it, and be prepared for the coming Saviour. "Then they that feared the Lord, spake often one to another." This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith. Bro. White: I rejoice this morning in hope of the soon coming of that very same Jesus that the men of Galilee gazed upon, when the angels declared unto them that he should so come in like manner as they had seen him go away. Notwithstanding we have waited long, we are waiting still; believing without a doubt that at the appointed time he will come again. Never did the truth look more plain and seem more precious than now. Truly the word of the Lord is so plain that the unlearned need not err therein. It is indeed a lamp to our feet and a light to our path. When we hear people talk of a spiritual or mystical understanding of the Scriptures, having a Heaven away off somewhere "beyond the bounds of time and space," and that the Saviour comes every time any one dies, I am glad that we can see that the word teaches of but two comings. The first, when he suffered and died, giving his life a ransom for ours; and the second, when he shall appear in the clouds of heaven to call forth, and take home his ransomed ones. And when they tell us that the Revelation is a sealed book, I think that the very name should convince them to the contrary. If this does not, should they read the three first verses of the book with care, it seems to me they might see that God revealed things to his Son that must shortly come to pass, and he showed them to his servant John to show to us, and that the blessing is upon those who read, and hear, and keep those things written therein. Thank the Lord for the light that shines from his word. The little company of believers in this vicinity, are striving to overcome. We are glad for all the help we have to guide us through the perils of these last days; earnestly praying that we may be able to so yield our wills to the will of God, that we shall consider no sacrifice too great, if we may but have the favor of Heaven now, and a home with the saints when they receive their reward.
M. L. Priest.