As appeal is often made to the Greek of Matt. xxviii, 1, in behalf of Sunday-keeping, a brief notice of that text may be appropriate at this time. We are not surprised at the various reasons urged against the observance of the true Sabbath, and in favor of a false one; we expect the great Enemy of all truth will improve well his ground, and leave no stone unturned. However, we thank our opponents for all their inventions, since the explosion of every new objection, is a fresh accession to our own strength.
But it is not of late only, that the attempt has been made to throw Greek dust in the eyes of the honest. Eld. J. Litch endeavored to play at the same game in a letter to the Advent Herald, dated July 16th, 1851; and as the view which the original Greek of Matt. xxviii, 1, &c., is by some supposed to teach, is perhaps as well embodied in his language as any, we present his remarks as follows:
"BRO. HIMES:—I was forcibly struck while reading several tracts with which I met while on my passage from New York to Hartford, with the apparent disingenuousness of the writer. One argument on which he seemed to lay great stress in support of the Seventh-day Sabbath, was this—that Sabbath means rest—that the seventh day is called a Sabbath in the New Testament—the first day is not so called, but is also designated the first day of the week."
The truth is—and Sabbatarians either do or ought to know it—the evangelists never in the language in which the gospels are found, (the Greek,) called the first day of the week anything else but Sabbath. For the information of those who are shaken in their minds on this subject, I will transcribe the Greek text in Italics, containing the words rendered by our translators first day of the week, and also the word rendered by them Sabbath meaning the seventh day.
Matt. xxviii, 1.—English translation: 'In the end of the Sabbath, as it begins to dawn toward the first day of the week' Greek—Opse de sabbaton, te epiphoskouse eis mian sabbaton There the identical word in the same case, genitive plural, rendered Sabbath when referring to the seventh day, is rendered first day of the week in the very next clause of the verse. A literal rendering would be, if we adopt the principle of our translators of Anglicizing instead of translating the word, 'And in the end of Sabbath, as it began to dawn toward one of Sabbath.'
Does not this indicate that one series of Sabbaths there ended, so far as obligation to observe it was concerned, and a new series was introduced? At any rate, the first is as positively called Sabbath as the seventh day. And all four of the evangelists designate it by the same word. Mark xvi, 2. Kai lian proi tes mias sabbaton. 'And very early the one of Sabbath,' &c. Luke xxiv, 1. Te de mia ton sabbaton. 'And the one of the Sabbath,' &c. John xx, 1. Te de mia ton sabbaton. 'And in the one of the Sabbath,' &c. Thus the four evangelists do agree in calling the first by the same name they do the seventh day of the week, and that word as certainly signifies rest in the one case as in the other. Let no one therefore hereafter contend that the writers of the New Testament never call the first day, Sabbath, or rest, for no New Testament writer has called it any thing else, except John, [Rev. i, 10,] where it is called the 'Lord's day.' J. LITCH.
Philadelphia, July 16th, 1851.
This breast-work which Eld. Litch had thus endeavored to throw up to shield easy consciences from the force of truth, was however entirely demolished by the Editor of the Herald, by some remarks which he appended to this letter, as follows:
"REMARKS.—Lest any should gather from the above that the word Sabbath is represented by the phrase 'first day of the week,' we add that Sabbath is simply translated week in these texts—other words indicating the day of the week. The word Sabbath is originally a Hebrew word, and signifies rest; but occurring at regular intervals, by a metonymy it became significant of the periods separated by these rests. So that we have the seventh day of the rest, and the first day of the rest, week, or Sabbath.—Ed. Advent Herald."
Robinson in his Greek Lexicon of the New Testament gives the following as a second definition of sabbaton: "2. Meton. a sabbath, put for the interval from sabbath to sabbath; hence a se'nnight, a week." One of the definitions which Greenfield also gives to this word, is "a period of seven days a week," whether in the singular or plural.
An instance of its use in this sense is found in Luke xviii, 12, where the proud Pharisee, in his self-righteousness, exclaimed, "I fast twice in the week," (neusteuso dis tou sabbatou.) Will our new translators say that sabbaton here includes one day only, and that the old Pharisee fasted twice on the Sabbath?
The word in this sense, according to Robinson, occurs elsewhere "only after numerals marking the days of the week;" and in proof of this, he cites us to those very texts which some have of late been using in trying to make people believe that the term, Sabbath, is applied by Scripture to the first day of the week; namely, Matt. xxviii, 1; Mark xvi, 2, 9; Luke xxiv, 1; John xx, 1, 19; Acts xx, 7; 1 Cor. xvi, 2.
In view of these facts let us look more particularly at Matt. xxviii, 1. Opse de sabbaton, but in the end of the Sabbath, (or week, the seventh day, or Sabbath, being the last day of the week,) tee epiphoskouse, as it began to dawn, eis, toward, mian, the first, (the numeral, marking the day of the week, according to Robinson,) sabbaton, of the week.
Concerning the numeral mian, we would remark that it cannot agree with sabbaton understood, as would necessarily be the case if it meant one (Sabbath) of a new series of Sabbaths then introduced as the writer above quoted contends; for mian is of the feminine gender, and sabbaton is neuter. There is no word with which, in this case, it can agree, except hemeran, day, understood, as is given in the margin of the Greek Testament. With mian, therefore, agreeing with day understood, and sabbaton denoting the week, the case clearly stands thus: "As it began to dawn towards the first (day) of the week." Hence any one can see that it is not possible, without doing violence to the sacred text, to give to such passages as Matt. xxviii, 1, a rendering essentially different from that of the common version.
In what light then shall we look upon those who boldly assert that the first day of the week is called the Sabbath, and base the assertion upon their translation of the above named texts, while at the same time they are either ignorant of, or intentionally conceal, the fact, that the word sabbaton is sometimes used in a secondary sense, meaning the whole week, and especially so when preceded by a numeral adjective denoting the day of the week? Shall we look upon these efforts to defend Sunday-keeping as the result of ignorance only? or as a betrayal of the enmity that rankles in their hearts against the holy and good law of a righteous God? We are sorry to regard any one in such an unenviable light; but they thus place themselves before us, as often as they engage in such attempts to sustain a groundless position. We would advise them no more to hazard their reputation, either for honesty or scholarship, by such a course.
The truth is, those who endeavor to ride away from the requirements of the moral law, upon the Greek language, "do, or ought to know" that they have mounted the wrong hobby.
LETTERS TO BRO. SPERRY
By J. H. W.
THE KINGDOM OF GOD.—No. 5.
LETTERS TO BRO. SPERRY.
DEAR BRO. SPERRY:—When we look at the plain testimony of the sacred word that Zion, the "holy hill," and Jerusalem, "the City of the great King," are in heaven, it is a matter of astonishment that any Bible student should deny it. But such is the case. Substitutes for the plan of salvation are common in these days of strong delusions, and false christs abound; so, for Jerusalem above, the holy City, we find substitutes in Palestine, at New Lebanon, and Salt Lake. And so confident are men that John's vision of the descent of the holy City will never be fulfilled, that they think it the very height of wisdom to deny it. At this I should not be surprised did the denial proceed from those who reject the word of God, or claim only a spiritual or mystical interpretation of it, as the Swedenborgians and Spiritualists do. But when it emanates from those who profess to take the Bible exclusively as the rule of faith, and who claim to be the only true literalists, it assumes quite another appearance. The most striking instance I have seen is the following from D. P. Hall, in his article on the Kingdom:—
"Where did David reign? and who were his subjects? are questions, which when correctly answered, will prepare the way for answering two others of like import; viz., where will David's son, Jesus, reign, and who will be his subjects? Canaan, Zion, Jerusalem, and the twelve tribes, instantly arise before the mind, on undertaking such a task. Who would think of taking Canaan, Zion, Jerusalem, and the twelve tribes, into heaven above, up to a white cloud, into a Gentile's heart, or a Protestant church? No one, unless they were fit subjects for an insane asylum."
With some of the above points I have nothing to do, nor to say in their defense; but I notice the passage because it includes the faith of my brethren and self in regard to Christ, the King, Jerusalem, Zion, and the Israel of God, being taken "into heaven above," and considering the very plain proof we have of the fact, I think it leaves the assertion of our being "fit subjects for an insane asylum" on account of that faith an "open question," which, however, I shall not stop to discuss with him, but pass it with the highly gratifying reflection that we are not there. Strongly marked peculiarities of character are always interesting to the student of human nature; and in this light I consider D. P. Hall's self-complacency worthy of the deepest admiration.
But the scripture question under consideration will not be settled by any evidences of our folly or of his superior wisdom, but by the declarations of God's word, which, fortunately for us, are so plain that "the wayfaring men, though fools, shall not err therein." It is better, then, to be "wayfaring" than wise; and the Apostle also instructs us, (and I am forcibly reminded of it by Mr. Hall's past course in relation to the Third Angel's Message) that the unlearned are not the only class that wrest the Scriptures to their own destruction. See 2 Pet. iii, 16.
In presenting the kingdom of Israel under David as an illustration of the kingdom of God under Christ, he has erred exactly where he erred in his remarks on the promise to Abraham; namely, by losing sight of the New Testament comments on the Old Testament prophecies and promises. As the land possessed by the Jews was typical of the rest remaining for the saints, so were the natural descendants of Jacob a type of the true Israel—the prevailers with God—the children of the promise, even as their circumcision was a type of the Spirit's operation upon the heart of the Christian, or their sacrifices typical of that presented before God in this dispensation. Said Paul, "And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." Heb. iii, 5, 6. If they who "hold fast the confidence" are the house of Christ, otherwise termed "the household of faith," [Gal. vi, 10,] by analogy, the house of Moses would be "the house of Israel." Moses was the first priest under the old covenant, [Ps. xcix, 6; Ex. xxix, 11, 12,] and Christ also as a Prophet was like unto Moses, [Deut. xviii, 15-18,] which clearly shows that Moses was a type of Christ, as Paul said, he was faithful in his house for a testimony of those things which were to be spoken after. And the house of Moses bears the same relation to the house of Christ, that Moses bears to Christ, that is, of the type to the antitype. The declarations of the New Testament, beginning with that165of John the Baptist, [Matt. iii, 9,] and ending with that of our Saviour from heaven, [Rev. iii, 9,] confirm this view.
Mr. Hall's comment on Rom. xi, it will not be necessary to notice, as I gave an exposition of that chapter last Winter, and he has not advanced any new idea in regard to it, but run the old beaten track, the fallacies of which have been fully shown.
In speaking of the descendants of Jacob, on the question: "Who will be the subjects?" of the kingdom? he says:—
"God exalted the children of Israel, the descendants of Jacob, his natural and fleshly descendants, and brought them from Egyptian bondage. At the base of Mt. Sinai he constituted them his kingdom. God was King and the tribes were subjects."
It is true that they were constituted the subjects of his kingdom, on the condition that they would obey his voice. The terms were as follows: "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation." Ex. xix, 5, 6. But, instead of obeying, as Mr. Hall has observed, they presented a scene of disobedience and rebellion, until God would bear with them no longer. And then, instead of regarding them as a peculiar treasure, as he would have done had they obeyed, he says, "they continued not in my covenant AND I REGARDED THEM NOT." The conditional promise of God in Ex. xix, 5, 6, and this declaration in Heb. viii, 9, prove beyond all possibility of contradiction that character and not birth or national distinction, was the condition of a place in the kingdom. God gave them privileges because of the love that he had for their fathers, and a special opportunity was presented to them of becoming subjects of his kingdom; it was promised to them on conditions which they did not fulfill, and as before remarked, they having failed on their part, these special privileges were taken from them, and the promises to them as a distinct people were withdrawn; as the Saviour said to them: "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Matt. xxi, 43. Certain fruits were required to entitle them to the kingdom, for want of which Jacob's "fleshly descendants" had the kingdom taken from them; their claim to the title of Abraham's children was rejected, and they were denominated the children of the devil! John viii, 39-44.
Another error of that theory is that the judging of the tribes by the apostles, and of the world by the saints, is in a dispensation of mercy. On "the object of the present dispensation," Mr. Hall says:
"It is to gather out a peculiar people, a select and well disciplined company, to become Christ's associates in dispensing judgment and bestowing mercies upon the nations of earth. . . . The same is presented to the Corinthians by the apostle Paul, when he would shame them for referring their difficulties to an infidel tribunal. 'Do ye not know,' said he, 'that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life.' 1 Cor. vi, 2, 3."
Under this head he also quotes and comments on the rule of the saints, which I must briefly notice.
There are three distinct manners of ruling ascribed to Christ; not that he rules on three thrones, but the rules differ according to their object, though two may be partly in the same time. The first is the rule on his Father's throne, where he speaks peace to the nations, which is to continue only during his priesthood. Second, he will rule all nations with a rod of iron, which ends in their destruction. Third, he will rule over the house of Jacob, which rule will be for ever and have no end.
The saints also rule over the nations; but from the scripture expressions relative to their rule, it cannot be in manner what Age to Come believers seem to suppose. As it is predicted of the Saviour that he shall rule all nations with a rod of iron, so it is of the saints. "And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron: as the vessels of a potter shall they be broken to shivers: even as I received of my Father." Rev. ii, 26, 27. Mark the parallel between this and Ps. ii, 8, 9. "Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt rule them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." It has been shown by the clearest proofs given in the Review, that he will dash them in pieces at his coming; therefore this iron rule must be at and immediately preceding his coming. There is no length given to it in the scripture. Some assume that it will be 1000 years, but for this they have no warrant. It cannot be longer than the time intervening between their being given to him, which is at the close of his priesthood, and their being dashed in pieces, which is at his coming. But what is spoken of the Saviour is spoken also of the saints; and their rule over the nations with a rod of iron can be no longer than his. In both cases it terminates with their being "dashed in pieces," or being "broken to shivers."
Besides the very plain statements of other scriptures contradicting that theory, there are evidences in 1 Cor. vi, that it does not refer to such circumstances as they claim. The judgment referred to is distinct from any judgment in matters of "this life," which would not be the case if they were to dispense judgments and bestow mercies on mortal probationers. "This life" is peculiar to no dispensation, but was lived by Adam and all his posterity, through the past and present dispensations, and will continue till "mortality is swallowed up of life," even eternal life. According to their view "this life" will continue through the Age to Come, and the saints will judge matters of right and wrong in regard to it; and they quote 1 Cor. vi, 1, 2, to prove it, but it does not.
Again, as they will judge the world, so will they judge angels. But I presume they will not claim that the angels judged by them will be on probation, and of course it will not be to dispense mercy to them. It can no more refer to the angels of God who do his Commandments than to a world of immortalized men; hence this judgment can only refer to the process by which is determined the punishment of fallen angels and the wicked world, whose period of probation having expired, nothing but the judgment and its final execution awaits them.
It is claimed that the future age will be far more glorious than this; that this is but initiatory and preparatory to that. This is the dawn—that the day. I heard D. P. Hall say in a public lecture that the object of this dispensation is to save individuals out of the nations: of that to save the nations. As salvation is now individual, it will then be national. But this does not appear consistent with the fact that they will be ruled with a rod of iron. An iron rule would not be more merciful than the present rule of the Saviour on his Father's throne. I cannot see how the two ideas can be harmonized unless the salvation is compulsory, and mercy will be dispensed with the sword!
I shall follow out this thought in my next, and examine the declarations of the Scriptures respecting the day of the Lord.
J. H. W.
(To be Continued.)
TENT MEETING IN JAMAICA, VT.
By C. W. Sperry; H. G. Buck
AFTER tarrying three weeks at Greenfield, N. Y., a heavy rain came, and so constant that we could not get down our tent during the week, so we were obliged to tarry the fourth Sabbath, during which time we endeavored to stir up the people with the truth; and while we gave the privilege and request for any one to bring objections to our position, we were answered with threats of burning our tent and other vile insults; but this did not hinder us from being free in the Lord. Many confessed that we were right, but few are willing to walk in the truth.
We then came to Jamaica, Vt., and found as we passed along the road a few faithful souls striving to do all the will of God, with a wicked world around to defame and deride. Our tent was pitched on Sixth-day. On the Sabbath a few besides the brethren were out to hear. On First-day a good congregation, among which were Advent believers of several kinds, and two Advent ministers, one of whom shook his head at our theory concerning the Sanctuary and Sabbath, saying that the earth is the first apartment of the Sanctuary, and the other is in heaven. God's law he would have nailed to the cross and nine of the Commandments re-enacted. On the first day of the week take the place of the seventh; authority for which he quoted as follows: "In the end of the Sabbath (Jewish) as it began to dawn towards one of Sabbaton, (or Christian Sabbaths;)" and in his conversation he showed so much caviling to carry his points that his hearers were convinced that he was wrong. We thought it best to continue our meetings in this place, and appointed and held one on Third-day, P. M., at which time some came out and we had a free time.
We appointed a meeting also for the day following; but that night it began to rain, and soon after dark a set of "lewd fellows of the baser sort" cut our tent to the ground, cutting the pulley-rope several times, two large guy-ropes, eight wall-ropes, and fifteen slits in the roof of the tent from 10 to 30 inches long, and sixteen in the wall. It continued to rain until Sixth-day, when we tied our ropes and erected our mangled tent and enjoyed a good season in the afternoon, in talking the truth and praying for our enemies, instead of fretting ourselves because of evil doers.
Then was fulfilled the saying, "The wrath of man shall praise thee: the remainder of wrath shall thou restrain." A change was wrought in the community. The sympathies of the people were turned towards us. We heard no more shoutings from our enemies, but all was still, and those who had made us threats, helped erect our tent, and volunteered without our request to watch it the remaining nights that we remained in the place. The appearance of the tent did not discourage us, but increased our energy in this last work and conflict for our Master and Pattern, who has said, When ye suffer for Christ's sake, happy are ye. We felt, was indeed fulfilled.
On the Sabbath we had a good hearing from a number who came out to hear more of the reasons of our faith. On First-day we had many more than we anticipated, for the heavy rain had carried off several bridges which made it impassable for wagons. The congregation sat with apparent ease from 10 o'clock A. M., until about 5 P. M., while our haggled tent told all day of the perils of the last days, and the patience of the saints.
We gave two long discourses on the Three Messages of Rev. xiv, and the Two-horned Beast of Rev. xiii.
One Advent man who stood in high estimation came out decidedly and said, he believed God had been with him all the way and he would have the whole truth. He had been much opposed to our position previous to this meeting. But as he had the ideas from ministers and people against us, he demanded of them the Bible, and when brought forward they were powerless and speechless. Several others said they should try to keep all the Commandments of God and the Faith of Jesus. We had a refreshing season while attending to the ordinances of the Lord's house, which increased much the brotherly love.
It required one and a half days for several of the brethren and sisters, and some who had not fully come into the truth, to mend our tent. And while our tent bears the marks for the truth's sake, the Lord help us to live so as to bear in our bodies the marks of the Lord Jesus, that the life we live may be by faith on the Son of God.
C. W. SPERRY.
H. G. BUCK.
COMMUNICATIONS.
By F. M. Bragg
"Then they that feared the Lord spake often one to another."
From Sister Bragg.
TRULY we are living in a solemn time; a time of the deepest interest to all; and yet, how few realize it as such. While the Third Angel is giving the most solemn warning and awful threatening, how few are interested and are preparing for the scenes before us!
It is sad indeed to see those who have believed and felt the spirit of this message, turn from it unto fables, and earthly treasures. While we are forced to part with them, we ask ourselves, Shall we also go away?
O that those who are half-hearted realized the perils of their position, while halting between two opinions! There is a spirit in our midst that is reaching for our very heart-strings. If it gains entrance into a heart it saps out the spiritual life by its train of evil thoughts and feelings. It is not content with throwing censure upon a fellow brother, but it makes light darkness and darkness light.
We are not safe in lingering upon the Enemy's ground. But if we walk in the light it will grow brighter and brighter, and we shall grow stronger and stronger. God will not accept half; he wants the whole heart, soul, mind and strength. "If God be God, serve him." He is by every means possible leading us to prepare to shun the wrath threatened by the Third Angel. Shall we be excusable if we heed not this warning voice? Can we, when the last notes of mercy have ceased, charge God with our neglect? Ah! no. Then when it is too late, if not before, we shall realize that the Third Angel's Message was one of mercy. It gives warning of danger in time for us to prepare to shun it, and rest safely in the haven of eternal glory. But after this, mercy, sweet mercy, has for ever fled!
Now all heaven is interested for our salvation. Shall we not accept in mercy's last hour? If we viewed these things in their true light, we should have feeling for ourselves, and those who are perishing around us. But if we cannot be moved by the plain truth, nothing can move us.
Some have the standard far too low. They think while they are in sympathy with the world, following its customs, fashions and pleasures, to a degree they are doing very well. But our Saviour says, "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."
Self is our most ready foe. But if we die daily to self and the world, then we can live unto God. We need a full consecration of soul, body and spirit, that we may live to the glory of God.
While we profess to the world to be keeping all the Commandments of God, and are thus saying that we do better than they, are we as strict in the observance of God's holy Sabbath as he requires? God says, "It shall be a holy convocation." Such a convocation is not in the assemblies of the world. Can we be doing the will of our heavenly Father when associated with the world on the holy Sabbath?
The blessed promise is, "If thou call the Sabbath a delight, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob, thy Father, for the mouth of the Lord hath spoken it."
The theory of the present truth received into the heart, accompanied by the Spirit's power, will give us a feeling sense of the time in which we live. It will cut us loose from the world, that we may be God's peculiar people, not "reckoned among the nation." This truth God has reserved for his people in these last days, in the Third Angel's Message. Let us receive it as the Lord has been pleased to give it to us, and not be finding fault with the mercy of God; for his Spirit will not always strive.
Do not listen to any Syren song of peace and safety, and reject the cutting, saving truth. It is far easier to pass down with the current than to row up stream. But let us be reminded that it is by the way of the cross that the crown lies. The willing and obedient shall eat of the good of the land.
While I have been of late hearing views opposed to the present saving truth, my love for the truth, I can truly say, has increased.
I have reviewed my past, imperfect life since I named the name of Christ, and I have felt as never before, that God required me to be more like Jesus, and less like the world.
I have longed, and still long, for a perfect conformity to all the will of my heavenly Father. I want to be free from pride and every secret fault, that I may stand at last.
Yours striving to overcome through the blood of the Lamb and the word of my testimony. F. M. BRAGG. Lake Mills, Wis., Sept 1st, 1856.
SELECTIONS.
A note to Bro. Gripe.
MY DEAR BROTHER:—You are aware that we were acquainted with you when it was the world only, and not the church, that could call you brother. We saw that you had grasped the world as with fingers of steel, and we had seen so many efforts to cause a relaxing of the grasp, and the seizing of167something better, that we had about given you up. We thought the great griper, Satan, had you sure, and would never let you go.
We were rejoiced, therefore, brother, when we had to give up that idea, and were furnished with any evidence that Satan had loosened his gripe on you; and that you had relaxed yours on the world, and so had verily come into the kingdom of God.
But we are still troubled about you—suffer us to say it, Bro. Gripe. We see divers things that savor of a hold upon the world, not much relaxed from what it was when other beings beside ourselves could call you brother. The following instances have pressed themselves upon our attention, and we would press them on yours.
When brother Gripe makes a bargain, people say they seldom fail of being griped by him. He gets round them somehow. They are made to feel that fingers like pincers have had hold of them. They have seldom seen the like of him, for this sort of thing. So many instances of this kind have occurred, that scoffers are quite bold in exclaiming, "Aha! There goes brother Gripe!"
Again: When the gatherers of offerings to benevolent institutions fall in with said brother, they find it a very laborious work to relax his fingers so that anything whatever can slip through them. And when anything comes, it is only as the reluctant drop oozing out of the rock, rather than the cordial gushing forth of waters from a joyful overflowing fountain.
And again: Even the support of public worship has been shaved down to so small a sum given, that unholy observers have said, "Well named is brother Gripe!"
Now we could drive our coach some ways further over just such a road, but we forbear.
Now, brother, suffer our thoughts to take a direction as follows:
1. May we not respectfully suggest, whether there may not have been some mistake about your having escaped out of the great Griper's hands? He is very well satisfied with your present course. Your having professedly renounced him pleases him all the more; since, retaining still your grip upon the world, you can serve him all the more successfully. Your griping spirit seems strongly to intimate, that you harmonize still with your old master.
2. But, supposing you had fairly parted from his company, should there not be a loosening of your grasp upon the world? Those steel fingers of yours, brother, could they not be changed into some other material? Worldly grippers give a look of satisfaction at you, exclaiming, "Here is a christian griper that does as well as the best of us; who of us loves the world better than he? And, if all is well with him, then we have nothing to fear." How long shall they have it in their power to make such a use of your character?
3. Consider, too, your iron grasp upon the world, is a death pressure upon your spiritual joy and improvement. How can one get very near to the infinitely benevolent Saviour, with a heart so unlike his? His soul gushed out in the largest and sweetest tone of tenderness toward all men; and so far from grasping firmly his comforts and his life, he most generously let go them all, that he might make men eternally blessed. One must be like him in order to get very near to him. But by your iron grasp of the world, you are squeezing to death all the Christian joy and gladness of your soul. Near and sweet communion with Jesus is impossible. The joy of Christ's salvation would flow like a river into your soul, but the avenues are choked up by an intense love of the world.
Now, dear brother, if you will hearken to these admonitions, and become the warm and generous hearted Christian that you are capable of becoming, then will a dark stain be removed from the character of our Zion; joy and peace and usefulness will be yours; nobody but Satan will be sorry; and we will call you brother, but not brother Gripe, any more.—Pur. Rec.
SAINTS' HAPPY HOME.
O how my heart is ever longing
For that glad day;
There's where my heart is ever turning,
Where tears are wiped away.
Bright in that future world of glory
I long to reign;
O how I long to swell the story,
Worthy's the Lamb that was slain.
CHORUS.—All the world is dark and dreary,
Everywhere I roam;
O, Saviour, how my heart grows weary,
Far from the saints' happy home.
I long to range those fields of pleasure
That never die:
There is my portion and my treasure,
For which I ever sigh.
Here in this world of sin and sorrow
Sadly I roam,
Still looking for that happy morrow,
And for the saints' happy home.
CHORUS.—All the world is dark and dreary, &c.
When shall we see those loved ones rising,
Who now are dead?
When shall we meet with joy surprising,
No pain or death to dread?
Haste that happy day of meeting—
Soon may it come;
When parted friends, each other greeting,
Meet in the saints' happy home.
CHORUS.—All the world is dark and dreary, &c.
[Sel.]
A Letter on Present Truth
By J. Lindsey
From Bro. Lindsey.
Bro. Smith:—The cause of present truth is still my delight; and it is a comfort and consolation to hear from the dear brethren and sisters through the Review, that are scattered abroad; and to hear of their steadfastness. How thankful we should be that God is mindful of his people and his cause, and will not suffer them to move faster than they move right.
Truly we are living, we are dwelling, in a grand and awful time, and we need to have our lamps trimmed and burning. How necessary that we make that preparation that we shall need to stand before the Son of man. Says Jesus, Take heed to yourselves lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.
I mean, by the grace of God assisting, to be an overcomer, and stand on the mount Zion. I can say that I love the truth still, and those dear brethren who have borne the burden and heat of the day, and my prayer is that the Lord will still sustain them.
We have been in this place about two months, and have had some interesting and I trust profitable meetings. There are twenty-three Sabbath-keepers here, and we have meetings every Sabbath. We had a good season last Sabbath in attending the ordinances of the Lord's house.
I hope there are some in this region who will yet see and feel the importance of keeping all the Commandments of God, and the testimony of Jesus. I have been scattering publications among those who are willing to read.
J. Lindsey.
Wawkou, Allemakee Co., Iowa.
A. S. KING
By A. S. King
From Bro. King.
BR. SMITH:—I am still striving to live up to the rule, the Bible; but this has become so vague an expression with professors of religion generally now-a-days, that it is difficult to determine what is to be understood by it; therefore I will say, all the Bible, but especially that part which relates to the present truth.
I have had no sympathy for the New Time, believing it to be the fulfillment of, "Lord, Lord, open unto us," from the answer which Jesus gives in Luke xiii, 27. What is iniquity? Webster says it is sin or crime. What is sin? Sin is the transgression of the law. 1 Jno. iii, 4. Are they not workers of iniquity? for they not only transgress the law, but teach others so, and this is a fundamental part of their theory, in this vicinity at least. I did hope, till since their last time passed, that some of them would see the truth; but they appear to be farther from it than before.
Some of them have made the discovery that Matt. xxviii, 1, has always been translated wrong; that in every place in the New Testament where the first day is used, it should have been translated Sabbath.
As to the Age to come, I can but consider it part of the "peace-and-safety" cry of the last days. I have had some trials with these, but more with myself for not living up to the rule.
A. S. KING
Florida, Mass.
E. W. PHELPS
By E. W. Phelps
From Sister Phelps.
Bro. Smith:—I would like to say to the brethren and sisters that we are still striving to overcome, still trying to keep the Commandments of God and the Faith of Jesus; yet we must acknowledge that we make many crooked paths. Surrounded as we are by a wicked world, and worldly-minded professors, how prone are we to step aside, and do that we should not. And when we have seen and heard the confusion of sentiments that has prevailed for the year past among those calling themselves Sabbath-keepers, we have at times been disheartened, and hardly knew what to think; but we have endeavored to the best of our ability, to serve the Lord and live Christians, and I now feel like starting anew, and striving to possess the Spirit of our Lord and Master; for we read that if we have not the Spirit of Christ we are none of his. We believe the first and second angels' messages of Rev. xiv, are in the past, and that the third is now being given, and when that closes probation will cease.
The Review we still wish to take, although we do not get only about half the numbers. We are very sorry it is so. The "Messenger" we know but little about, having never received but two numbers, and we do not wish any more. Our Saviour says, By their fruit ye shall know them. I have been looking some time to see the fruit manifest itself, and I think I discern some. At all events it is easy enough to see where it is not. It appears to me to be nearer a scattering time in Wisconsin, than the gathering; yet we hope for better days.
There is light sown for the righteous, and we hope yet to see a shaking among the dry bones, to see a revival of the Third Angel's Message, and then I think we should see a revival of religion in our midst.
That all the honest ones may yet get out of the darkness that enshrouds them, and come together in the unity of the faith, and love each other, and love the truth as in former days, is the prayer of your unworthy sister, seeking for immortality.