Earlier text: The Bible no Refuge for SlaveryLessons for Bible Students.
(History of the Sabbath, pp. 124-137.) After our Lord's discourse, noticed in last lesson, what is the next mention of the Sabbath? What does this example show? What was the act that enraged the Pharisees? Did the law of the Sabbath forbid either of these things? What, then, was the only thing that the Saviour had transgressed by his miracle? The Lord having returned to his own country, what do we hear of him? What miracle was performed on the Sabbath, not far from this time, and where is it recorded? With what two crimes was our Lord here charged? On what ground was he charged with having broken the Sabbath? Was the man's bed, which he was commanded to carry, such a burden as was forbidden on the Sabbath? What did Christ mean by saying that his Father worked hitherto? Was the work which Christ had just performed of the same nature? Repeat the Saviour's answer to these two charges. What two points does this answer involve? This case of healing again came up for discussion; where is this recorded? What does this scripture contain? Upon what did Christ rest his first defense, already noticed? Upon what does he rest his second defense? His language upon this occasion has an important bearing upon the question of the origin of the Sabbath; what is it? What, therefore, does the language imply relative to the age of the Sabbatic institution? Had the Saviour done anything to justify the hatred of the Jews toward him? Had he left the man in his wretchedness, simply because it was the Sabbath, how would that have been treating the Sabbath? The Lord still further labors to rescue the Sabbath from the hands of those who had perverted its design, what does this show in regard to his abolishing it at the cross? What is the next incident to be noticed, and where is it found? Of what and whom, was this act alike worthy? What class anciently saw in this a violation of the Sabbath? And what class at the present time, answers to those ancient enemies of the Lord? What is the next recorded case of healing on the Sabbath day, and where found? What is meant by the expression, "Daughter of Abraham?" How did Jesus silence the clamors of his enemies on this occasion, and make them ashamed? What is the last of these glorious acts with which Jesus honored the Sabbath, and where is it recorded? What question did Christ put to the lawyers and Pharisees to justify his course? Why did they not dare to answer it? When Jesus had healed the man, what second question, equally embarrassing, did he put to them? What was the object of the Saviour's long continued and powerful effort, in behalf of the Sabbath? Those who oppose the Sabbath are here guilty of unfairness in two particulars; what are these particulars? When and where does the Lord for the last time mention the Sabbath? What does his language bring to view? What does his watchful care over his people lead him to do? What historian records the fulfillment of the sign given by the Saviour? Did the disciples give heed to the warning, and make their escape? To what place did they flee? In view of the fact that the disciples must flee the moment the sign should appear, what did the Lord tell them to pray for? What was the reason for such a prayer? How is this mention of the Sabbath sometimes superficially disposed of? A few thoughts will show the fallacy of this assertion: to what did the Saviour's language have reference? What remarkable fact is stated by Josephus? Where were the Jews required by law to be, at the feast of tabernacles? Were there, therefore, any Jewish enemies left in the country to oppose the Christians in their flight? How did the Jewish nation, thus assembled at Jerusalem, treat the Sabbath a few days before the flight of the disciples? After Cestius, the Roman general, had encompassed the city, thus giving the Saviour's signal for the flight of his disciples, what did he suddenly do "without any reason in the world?" This being the moment for the flight of the disciples, how did the providence of God open the way? Had the retreat of Cestius been upon the Sabbath, what have we reason to conclude the Jews would have done? Were the disciples, therefore, whether in the city or country, in danger of being attacked, had their flight been upon the Sabbath day? What is the only view, then, that can be taken of our Lord's words? In view of this prayer would the early church forget the Sabbath? Sheol—the Grave.
By Uriah Smith
BRO. SMITH: A writer in Zion's Herald says, in speaking on Gen. xxxvii, 35, "Grave here is not from keber, the proper Hebrew word for grave, but from sheol, which is used to express the invisible world, or the habitation of the departed." Is it so? ANSWER. It is true that grave in Gen. xxxvii, 35, is from sheol, not from keber. This latter word occurs in the Old Testament seventy times. Five times it is rendered burying-place, twenty-six times sepulchre, and thirty-nine times, grave. It seems to be used where reference is made to the grave as an outward and visible object, the place of burial. It is never used in connection with language showing the state of man in the grave, except, perhaps, in Ps. lxxxviii, 11, where we read, "Shall thy lovingkindness be declared in (keber) the grave?" Whereas with sheol the idea of condition, or state, is connected, as well as of place. This word occurs sixty-five times, and is rendered grave, or hell, in every instance. It is uniformly conceded that the Greek word corresponding to this, is ha-des, which in the New Testament is the proper word for grave. The corresponding word in the O. T. must therefore perform a similar office. But, waiving this point, the "writer in Zion's Herald" makes a most excellent admission, and all that could upon any ground be asked, in asserting that sheol "is used to express the invisible world, or the habitation of the departed." Granted. What more could be required? for sheol is the very word which is used to express an unconscious state. It was that word from which Job understood a place of darkness and corruption. Job xvii, 13–16. It is a place where none give thanks to God, nor have any remembrance of him. Ps. vi, 5. It is the place where the wicked are silent. Id. xxxi, 17. It is the place where the dead cannot praise the Lord. Isa. xxxviii, 18. It is that place of which Solomon wrote, when he said, "For there is no work, nor device, nor knowledge, nor wis173dom in the grave [sheol] whither thou goest." Eccl. ix, 10. Granted, then, that sheol was the place into which Jacob was going, Gen. xxxvii, 35; granted that it is the word which is used to express the "habitation of the departed;" but the advocates of the popular view have yet the fact to meet that it is beyond the power of language to express a more complete state of unconsciousness and inactivity. Self-Deception.
By M. E. Cornell
THE danger of self-deception must be very great, judging from the many solemn warnings of the Bible against it. “There is a way which seemeth right unto a man, but the end thereof are the ways of death.” Prov. xiv, 12. It is even possible for persons to be poor, miserable, blind, and know it not, but at the same time they feel rich and increased with goods. See the message to the Laodiceans. Rev. iii. Sincerity gives no certain evidence of genuine religion. Saul of Tarsus was sincere. He verily thought he ought to do many things contrary to Jesus of Nazareth. As a man thinketh so is he. If he thinks wrong he is wrong. He may answer a bad conscience all his life, and yet be lost in the end. It is only safe to follow the dictates of a “good conscience.” When many important truths are being brought to light, and it is found necessary to study the Bible much to defend the new truths we have embraced, there is danger that we shall rest satisfied with the theory of the truth. The mere theory will never save a single soul. The truth may be seen, and yet not be loved. The head may be full of light, while the heart is still cold. Fallen angels both know and believe the truth. It is possible for a man to have an intellectual approbation of the truth, and yet know nothing of its sanctifying power. He sees the truth, but is not affected by it. His head is filled with ideas, but his affections are unmoved. When he speaks it is from the abundance of his head and not of his heart. But true religion is more than brain deep; it affects the heart as well as the head. It brings love as well as light, and engages the feelings as well as the intellect. The world is full of the religion of the intellect, but we see very little of the life, the love, and the power, of genuine piety. What is needed most is the warming influence of the Spirit of God upon the heart. Then the Christian’s light will shine out in good works. To shine is not enough. The glow-worm can do so. Some very cold substances emit light. But light without heat is of but little use. Our hearts must burn with the holy fire. Some think they are safe because they have the fear of God. They do not realize that it is possible to fear God and yet to not sincerely love him. It is said of the Samaritans, “They feared the Lord and served their own gods.” 2 Kings xvii, 33. Satan had blinded their minds so that they were satisfied with a false hope. It is said that when the ostrich is closely pursued, he will dive his head into the sand, and remain perfectly still until the hunter has him fast. Because his eyes are covered he imagines that his whole body is out of sight. Foolish bird! What an illustration of self-deception in those who claim to be the wisest of creation! A man is baptized and thinks himself sure of heaven. He has a little truth, and it puts out his eyes. He can see no more. His head is covered by his profession in the church, and he realizes not that the whole body of the sins of his flesh is still exposed to view. He is self-deceived. The Bible warns of the danger. “Let no man deceive himself.” “Let every man prove his own work.” “Examine yourselves, whether ye be in the faith; prove your own selves.” “Be ye doers of the word, and not hearers only, deceiving your own selves.” “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it.” “Looking diligently lest any man fall of the grace of God.” “Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven.” “Many, I say unto you, will seek to enter in, and shall not be able.” “Be not deceived.” “Mistaken souls, that dream of heaven,
And make their empty boast
Of inward joys and sins forgiven,
While they are slaves to lust.”
Away with tobacco, jewelry, hoops, the love of the world, and the pride of life. These cannot go in the narrow way. Let the flesh be crucified with the affections and lusts. Walk as Jesus walked, overcome and be saved. M. E. CORNELL. Report from Bro. Snook.
By B. F. Snook
Sabbath, April 11, I spent with the brethren at Waterloo, and enjoyed a good meeting. The brethren here have been doing well since Bro. Cornell's visit. Sunday, 12th, went to La Porte, and preached three times. Also preached Monday and Tuesday, and organized. We had a most excellent meeting, and prospects are bright for better days with this church. Wednesday returned home after four weeks' absence and next day went to Lisbon, where on Friday 17, we were happy to meet a general assembly of our good folks from the sister churches. The Lord was in the whole meeting. There was the feeling and melting heart, the tearful eye and good countenances all shining brightly with glorious hope. We had a sweet and happy communion season. Six were baptized and all felt the necessity of pressing together and living nearer to God. The cause is truly rising in the west. Prospects never have been so good for a great work here. From every direction the cry comes, Come and help us. Dear brethren be patient and do your duty faithfully and you shall have help. I will visit you all soon as I can. I am going constantly. My field is large enough for three or four ministers to labor in. The harvest is great but the laborers are few. My prayer is that the Lord may carry on this good work. Instability.
By Jos. CLARKE
“UNSTABLE as water thou shalt not excel.”—Bible. An example of instability is afforded in the coquette, who, pleased with the present suitor, is often influenced to give encouragement, first to this, second to that, third to another, and so on to a fourth or fifth, or more, as her fancy or whim or caprice or pride dictates, until she often entangles herself in a labyrinth of difficulties. Sometimes, she is a long time deciding between two opinions, her unstable mind wavering which suitor to accept: one is favored being present, but again in his absence, the other is encouraged. In the midst of her silly imbecility and weakness, she is inwardly piquing herself upon the power she wields, in that she can hold in suspense so many, who bow complacently to her charms, but inwardly suspect her constancy: thus the very cause of her own increasing self-conceit, is also causing a corresponding decline in the good opinions of others. Thus, by as much as she trifles with the affections of her companions, and so inflates her silly pride, by so much does she fall in the estimation of each. So, in spiritual things, how many are halting between two opinions: to-day, like Felix, almost a Christian,—to-morrow as far in the other direction. Like the Hebrew people of old, they to-day fight under the banner of traitorous Absalom, and to-morrow bring back the rightful prince to his city and his crown: or like Herod, they to-day listen joyfully to174 the instructions of John, to-morrow they would listen to the horrid proposal of some daughter of Herodias. Convinced but not converted, nor changed in heart, without decision of character, they float loosely upon the tide, now blown by the wind upon this shore, now upon that; or like a leaf tossed upon the winds, and falling, despised, neglected, and uncared for. The unstable person must expect to be slighted; for no one can place confidence in them. The person who attempts to serve God and mammon, who has his heart upon heaven and earth both, sometimes half awake to his duty, at another all absorbed with the world, is neither liked by the world nor loved by God and his people. Such a trifler becomes distasteful to all: his equals despise him, the earnest worldling and the zealous Christian find no profit to them from his conversation; he has too much religion for the one, and too little for the other. His superiors pity him, his dependents are ashamed of him, and his character and doings render his name a jest. The double-minded person is unstable in all his ways. Perhaps he is of a religious cast of mind, and when in the company of God's people, his mind inclines to go with them: but when thrown in company with the world, his ardor is cooled, his zeal is quenched. Such a person, unless he see his danger and fortify himself, is sure to fall into the snare of the Devil. Such a people were the Jews. They were very fickle in their religious experience, always wavering. To-day they extol Jehovah; to-morrow a golden calf, or Baal; until wearied with their wanderings, Jehovah forsakes them forever. To the unstable we say, ARM youselves with the truth, and stand up manfully and bravely in its defence. “The Poorer Class.”
By M. E. Cornell
THE objection raised by some against the present truth and its effects is, that only the poorer class embrace it. But instead of this being against the truth it is highly in its favor. The rich have rarely embraced the truth when it has been preached in its purity. Jesus of Nazareth was a model preacher. His preaching, his blessings, and his promises were to the poor. “Blessed be ye poor, for yours is the kingdom of God.” Luke vi, 20. He was “anointed to preach the gospel to the poor.” When John Baptist would know whether he was the true Christ, the men were to tell John that, “To the poor the gospel is preached.” If the rich heard him they were generally offended, but “the common people heard him gladly.” When the rich man that had great possessions went away sorrowful, Jesus said unto his disciples, “A rich man shall hardly enter into the kingdom of heaven.” The kingdom is promised to the poor. Says the apostle James, “Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him?” With this agree the words of Paul, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen.” 1 Cor. i, 27-28. As a general thing, the truth is too strait for the rich and the aristocrat—they are not willing to come down; also for the poor who are steeped in crime, and wallowing in their own filthiness—they are not willing to come up. It is the “common people,” the worthy, industrious, honest poor, that hear the truth gladly. The popular churches of this day, like the Jewish church, can boast of their multitude of great and rich men; but the true church of Christ is a “little flock,” chosen out of the worthy poor, or common people. These are the class that are most willing to make the sacrifice, and give all for Christ. Occasionally those who are rich and proud, believe the truth and obey it; but the cases are still more rare where the very filthy and degraded of earth are ever corrected by it. Both extremes are bad, while the medium is the “good ground.” If persons are too proud, or like Martha of old, are over careful, and troubled about many things, they must be corrected by the truth; if, on the other hand, persons are lazy and filthy, there is but little hope that they will be corrected. Cleanliness is not pride, neither is filthiness humility. There is more hope of the industrious proud, than of the slack and lazy poor; but in either case the life must be corrected by the gospel. The gospel is the power of God unto salvation. It has power to correct and save all; but the mass are not willing to reform. A remnant will be saved, because they receive the love of the truth. “The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the holy One of Israel.” Praise the Lord for such a gospel, and for such a hope. M. E. CORNELL. Report from Brn. Bourdeau.
By A. C. & D. T. Bourdeau
BRO. WHITE : We have closed our lectures in North Fairfield, Vt., and are happy to say that ten or twelve have embraced the Sabbath of the fourth commandment, and are now rejoicing in the present truth. These were most all Adventists, and when they heard us on the sanctuary and the third message, they said, While they have been eating the bread, the heart of the loaf, we have been eating the crust. They had felt for some time that they were too stationary, and were not making that advancement that would render them peculiar as they once were. We were particularly interested with Bro. White and his family. Bro. W. was an Advent deacon, and we think that his wife and children bear, to a good degree, characteristics worthy of imitation. Three have subscribed for the Review, and one for the Instructor. While our meetings were progressing, we were opposed by two Advent ministers, who would not present their views to our congregation, as they were requested to do, but tried to throw out insinuations against the truth in other parts of the town. Notwithstanding this, we had a good attendance, and we believe that the eyes of some were opened, and they saw the inconsistency of those who opposed the truth. Bro. A. Stone was with us several days, and assisted in preaching the word. His help was appreciated. We have learned from past experience that the work is not all completed when individuals are brought out on the truth. May the Lord help us to give to each a portion of meat in due season, that those who embrace the truth under our labors may be strengthened and encouraged, and persevere unto the end. West Enosburgh. Vt., April 8, 1863. “Then they that feared the Lord, spake often one to another.”
Bro. White: After reading in the Review the article headed, The Scattered Flock, I feel it my duty, as well as a privilege, to contribute a few lines for the benefit and encouragement of the scattered and lonely ones. It is about three years since I first heard and embraced this great and glorious message, which called upon me to keep the Sabbath of the Lord. I did not regret the call, but since that time have endeavored to obey. I have had to walk alone and stem the tide of opposition, which has been a great trial to me; yet I have never regretted starting in this good cause. I know the Lord is able to maintain the right of his afflicted and his own cause, and I would say to every lonely one, Be of good cheer, and commit thy ways unto the Lord, and he will give thee the desire of thy heart. Trust also in him, and he will bring it to pass. Who is among you, that feareth the Lord, that obeyeth the voice of his servants, that walketh in darkness and hath no light; let him trust in the name of the Lord, and stay upon his God. O, how rich the precious promises in God's holy word. May we have faith to believe them with all our hearts, and obey them. This is a world of sorrow and sadness, yet how cheering to look beyond this veil of tears to those bright mansions of glory which our blessed Saviour has gone to prepare for those that love him. O, what shall we render unto the Lord for all his benefits! My desire is to be an overcomer, and be permitted to stand on mount Zion with God's people. O, how happy we shall be when we get beyond the reach of the enemy's power, and beyond his fiery darts. I have often felt discouraged and cast down in consequence of the troubles of the way, but sometimes feel to rejoice that I am thought worthy to suffer for the sake of Him who has done so much for me. May we all have grace to walk in his footsteps, and obtain his meekness, his forbearance, patience, and humility. I have felt a burden for my family that I cannot express. We have two sons in the army that I have felt exceedingly anxious for, and desire an interest in the prayers of the church for them. To me time seems short, and there is no time to lose. May we all be found faithful to the end, and receive a crown of life. E. Carmichael. Springville, Iowa. Bro. WHITE: Having often been revived by reading the cheering letters in the Review from the scattered brethren and sisters, it would be a pleasure to me, although unworthy, to speak a word to those of like precious faith. It has been some over four years since I, with my husband, commenced to keep the Sabbath175 of the Lord, and I am truly thankful that the Lord has given me a heart to obey his holy commandment. May the Lord keep me from turning aside. We are truly living in perilous times, but Christ says, Rejoice; and I can, at times, rejoice in the Rock of my salvation. My husband is now in the army. We lived near Iowa City last fall, when the great war excitement was going on. Such was the influence brought to bear upon him, that he enlisted in the Iowa 28th. He now feels as though he was in the bonds of iniquity, and wishes the prayers of all the remnant in his behalf, that the Lord may deliver him: for he feels that none else can. We were greatly cheered not long since by a visit from Bro. Snook. He found the church here, near Millersburgh, in a lukewarm state; but his visit was meat in due season. He organized the church and left it in a better condition, and I think the church here now feels the solemnity of the times in which we live. I am aware that I come far short of living up to the standard, but hope through the grace of God to be able to overcome. May the Lord help me to be on the watch. I want on the whole armor of God that I may stand firm on the side of truth, and fight the good fight of faith, and be ready to meet the Lord when he comes. Pray for me. Your sister in hope of the soon coming of Christ. When torn is the bosom by sorrow and care,
Be it ever so simple, there's nothing like prayer;
It eases, it softens, subdues, yet sustains,
Gives vigor to hope, and puts passion in chains. Chorus. Prayer, prayer, sweet, sweet prayer;
Be it ever so simple, there's nothing like prayer. When far from the friends we hold dearest we part,
What fond recollections still cling to the heart;
Past converse, past scenes, past enjoyments are there,
Yet how painfully pleasing, till hallowed by prayer. When pleasure would woo us from Piety's arms,
The siren sings sweetly, or silently charms,
We listen, we loiter, and are caught in the snare;
Then looking to Jesus we conquer by prayer. While strangers to prayer, we are strangers to bliss;
Heaven pours its full streams through no medium like
this;
And till we the seraph's full ecstasy share,
Our chalice of joy must be guarded by prayer. Blessings at Knoxville
By J. A. Luke
BRO. WHITE: I would say to the dear brethren that I am still trying to overcome, and think I have been greatly blessed in meeting with the dear saints at their monthly meeting at Knoxville. This is the second time I have met with them. I will try and heed the warning of the Spirit given in Testimony No. 9. I desire to humble myself under the mighty hand of God, and try to occupy a humble place with the people of God. Yesterday at our forenoon meeting I was greatly depressed, and shut in by clouds and darkness. But at the house of Bro. Landis, before our evening meeting, the brethren had a season of prayer which seemed to part the clouds, and at night I had much freedom in talking on the evidences of our holy religion. I think I realize that the Lord is good, and ever ready to listen to the petitions of his humble followers. The precious truths of the third angel's message are more dear to me now than they ever were before. At our social meeting to-day, the mere mention of sister White's testimony touching the government of children drew tears from nearly every eye, and we had a sweet, melting time for about two hours. The church at Knoxville seem to be striving for the unity of the faith once delivered to the saints. I would say to the Iowa Conference Committee that we are anxious to be organized at Eddyville, and received under the watch-care of the conference. Yours in hope.
J. A. LUKE. A Daily Christian Life
By John Heligass
Bro. White: Permit me to give in my testimony in behalf of the cause I so much love. I bless the name of the Lord for the light I have received in his word. I can truly say that it is a lamp unto my feet and a light unto my path. It has been about three years and six months since I commenced to keep the Sabbath of the Lord in sincerity of heart; and I find great comfort in trying to keep all the commandments of God. Oh, who of us would wish to come short of eternal life! I mean to try, with the help of the Lord, to put forth more of an effort to be a daily Christian. I feel willing to be counted among that poor, and, at present, despised company, who keep the commandments of God and the faith of Jesus; for Christ says that in this world we shall have tribulation, but in the world to come life everlasting. I know I have many imperfections, and I have not as much of the Spirit of Christ as I desire to have. I find the only way for me is to watch and pray. O that we might feel the responsibility that rests upon us who profess to be commandment-keepers. May God help us to let our light so shine that those around us may take knowledge of us, and see that we have learned of Jesus. Dear brethren, pray for us here at Lynxville, that we may be enabled to arise with the message when it goes forth with a loud cry. Yours in hope of eternal life.
John Heligass. LYDIA JANE SHAW
By Lydia Jane Shaw
DEAR BRETHREN AND SISTERS: I am still striving to keep all the commandments of God and the faith of Jesus. It is my desire to do the will of my heavenly Master, so that I can have his smiles and approbation from day to day, and when he comes to take his saints to himself, be among that number that shall meet him with joy. I can say that the truth looks plainer than ever, to me; and it is my desire to live out the truth, and to follow on to know the Lord, whom to know aright is life everlasting. It would be a great pleasure for me to meet with those of like faith for prayer and conference, and to mingle my voice with theirs in the praise of our coming Lord. I often feel very lonely. I think, if I know my heart, that the humble followers of the blessed Jesus, who are looking for his coming, are the people of my choice. My heart exclaims, Let me dwell in the house of the Lord forever. Let his people be my people, and let me have the approval of my God before all earthly honor or glory. Let me but enjoy the sunshine of his smiles and the sweet assurance that I am his, and I can boldly meet the passing storms of this changing world, and the frowns of all earthly friends. “I walk alone, and yet am glad,
For the blessed promise given,
To cheer the heart of the lonely one
In the narrow way to heaven:
The humble path my Saviour walked,
I scorn it not to tread,
Though the frowns and scoffs my Saviour bore,
Shall fall upon my head.” The Review comes a welcome messenger, laden with precious truths. I feel grateful that I ever had a heart to obey; and it is cheering to read the testimonies from the brethren and sisters scattered abroad. If we are faithful we shall soon meet in that glorious kingdom where there will be no more parting. Yours in hope of eternal life. Wethersfield, Wyoming Co., N. Y.