“We believe the institution of the Sabbath to be universally binding on man; that the Bible Sabbath is a day of rest after six days of labor; that under the Mosaic economy that day fell on our Saturday, but under the Christian, on our Sunday; and that the day to be observed was changed by Christ, by his resurrection from the dead on Sunday—he being the Lord of the Sabbath, with power to change, abrogate, or ratify it.”—Advent Herald, April 26th, 1856.
Modern theology is very acute. It makes a distinction between the Sabbath and the institution of the Sabbath. The sword of the Spirit, the word of God, is, indeed, sharp and penetrating. It divides asunder soul and spirit, joints and marrow; but it never divided between the Sabbath of the Lord and the seventh day. This was left for the more subtil edge of the theological dissecting knife. The word of God, it is true, declares that the seventh day is the Sabbath; but learned theologians have discovered, that the Sabbath is a, that is, any day of rest after six days of labor.
Hence the Herald does not venture to say, that the Sabbath is universally binding; but the institution of the Sabbath is. Institution is defined by Webster, Act of establishing, system established. The institution of the Sabbath then must signify, the act of establishing the Sabbath, or the system established by that act. What was the act of establishing the Sabbath? God labored six days, including “our Sunday,” and rested on the seventh. Then, because he had rested on the seventh day, he blessed and sanctified it. This was the act. God blessed and sanctified the very day of the week on which he rested. He neither blessed nor sanctified “our Sunday,” nor some indefinite day of rest after six of labor.
The next question is, What was the system established by this act? That man should labor six days of the established week, the very six on which his Creator labored, including “our Sunday,” and that he should rest on the seventh day, the day on which God rested. That this is the system established is proved by the fourth commandment. What are we commanded to remember? The Rest-day. What must be kept holy? The Rest-day; “keep it holy.” Which day is the Rest-day? The seventh. Whose rest is it? The Rest of the Lord thy God. “In it thou shalt not do any work.” For what reason is this establishment, and when was it established? “In six days the Lord made heaven and earth, and rested the seventh day: wherefore (for which reason) the Lord blessed the Rest-day and hallowed it.”133
To substitute a good definition for a word does not change the sense. The Scriptures then are not wrested by substituting rest for Sabbath. Neither should we do injustice to the Herald by substituting the true definition for one of his words. He believes then “the system established of the Sabbath to be universally binding on man.” This is our belief precisely. We have already shown what system was established by our Creator for our observance; and it still remains to be proved, that that established system has been changed by the only proper authority.
A change of the Sabbath is impossible. Sabbath means rest. God rested on the seventh day and that made it his Sabbath-day—his Rest-day. It is the day on which he rested. Now can it’s Rest-day be changed to another day of the week? Can it be changed to one of the days on which he labored, and did not rest? Can the day of Christ’s resurrection be changed to a day on which he did not arise? Can your birth-day be changed to some other day in the year—a day on which you were not born? No; it is impossible. Then Jehovah’s Rest-day—the Sabbath of the Lord our God, cannot be changed. It will remain a truth forever that he rested on the seventh day, and on no other day of the week. It is impossible for God to lie; therefore he cannot change this truth into a lie.
“We believe,” says the Herald. Well, your belief will not change the matter; truth will be truth still. But what do you believe?
“That the Bible Sabbath is a day of rest after six days of labor.”
How did you arrive at that conclusion? There is no such reading in the Bible. Such a Sabbath is not mentioned there. The Bible Sabbath is a definite day. It is the Sabbath, the seventh day, the Sabbath of the Lord, the holy of the Lord—his holy day. The Sabbath you mention is indefinite. It is a, one, any, some, no particular, day of rest after six indefinite days of labor. Such a sabbatic institution would leave it with every man to choose his own day, and bring a state of perfect confusion. God has declared, he is not the author of confusion; therefore he is not the author of such an institution. But what more do you believe?
“That under the Mosaic economy that day fell on our Saturday, but under the Christian, on our Sunday.”
But how is this? Is not here a contradiction? You just professed your faith in an indefinite day for the Sabbath, and now you believe in two definite days, one for the Mosaic, and the other for the Christian economy! Do you believe that the second, third, fourth, fifth, or sixth day of the week ever was, or ever will be, the Sabbath? I presume not. Then why not come up to the point at once, and say that you believe in two definite Sabbath days? Why launch out upon the indefinite, and, fetching a compass, settle down upon the definite? I will tell you how it looks to me. You know that God has revealed one definite Sabbath-day in his word. You find yourself in a vast company who are keeping another definite day, for which there is no definite authority in the Bible. Under these circumstances, you can see no hope for your daring institution, unless you can shake and unsettle the foundation of God's holy Sabbath. Therefore the effort to cast the mist of indefiniteness over it. Thus, the Bible Sabbath is an indefinite day. It is any day of rest after six days of labor. But this indefinite day fell, by chance, on a definite one in ancient time. How reasonable to suppose, that that same indefinite day has, by some lucky turn of the wheel of fortune, happened to fall upon another definite day—the very day upon which Rome and all the world sabbatize! What further need of testimony for the first day? A few inferences will make the change an absolute certainty! Pardon me, if I misunderstand you. I mean no offense; but this is the only light in which I can view your effort. What is the next article?
“That the day to be observed was changed by Christ, by his resurrection from the dead on Sunday.”
The day to be observed was changed! This looks like transubstantiation. As though the real seventh day was changed into the veritable first day. But I recollect myself. It was an indefinite day, that stood right upon the top of Saturday, which was lifted up and set right over upon Sunday. Who changed the day? Christ. Did he teach the change, or give any information respecting it? No; he never said a word about it. How then did he change it? By his resurrection from the dead. If his resurrection alone could change the Sabbath, how do we know that he has not changed it more than once? If days can be changed thus silently, how do we know but that the day of the declaration of American independence has been changed to the fourth of March, by the inauguration of some president on that day? For myself, I can form no idea how Christ could change the Sabbath, and bring men under obligation to keep a new day, without making the change known. This he has never done; therefore I do not believe he changed it.
But you infer from the saying of Christ, that he was Lord of the Sabbath, that he had “power to change, abrogate, or ratify it.” Well, suppose he had all this power. The question still is, Which did he do? You say he changed it; another says he abrogated it; but Christ himself affirms that he ratified it. I refer you to Campbell's translation of Matt. v, 17. “Think not that I am come to subvert the law or the prophets. I am come not to subvert, but to ratify.” The Sabbath commandment was a part of that law, therefore he ratified it. And here I leave the controversy between you and Him who came to ratify his Father's commandments; referring you to his gracious promise, that whosoever shall practice and teach them, shall be highly esteemed in the Reign of heaven.
Mill Grove, N. Y., Feb. 17th, 1857.
LABORS IN ILLINOIS.
By John Norton Loughborough
It may be a matter of encouragement to the brethren and sisters to learn how the cause of God is prospering here in Whiteside Co. I came into this State about the first of January with Brn. Hart and Everts on their return from Iowa. I have labored in connection with them, striving to stir up the church to "be zealous and repent," and in getting the truth before others. We found on coming into this State that the truth had been taking effect in the Heidles-ton district where Brn. Hart and Everts held meetings last Summer, and where the conference was held when Bro. White was here. Twelve in that district had commenced to keep the Sabbath.
We commenced meetings in the town of Genesee, in a large school-house, the night after our arrival here. But few came in at first, but the congregation continued to increase till the house was crowded. A deep interest was manifest, as the truths relative to our present position, our present duty, and the last merciful work of our great High Priest, were brought out before the people. We have given twenty discourses there. A thorough search is being made by the inhabitants there on the Sabbath question. Said one woman in the neighborhood, speaking of the interest on these subjects, "There is scarcely any thing else talked of, but these meetings and what is taught in them."
After we had given about fourteen of the above named discourses, we received a challenge from a Disciple preacher, to discuss the two following questions: First. "The seventh day, or Sabbath, is still to be observed by Christians." Second. "The first day of the week is set apart for Christians to meet for worship." Seeing there was quite an anxiety on the part of the people that we should discuss with the man; and thinking it might tend to confirm those who were investigating; and fearing if we refused it might be made to appear to them that we were not able to meet the arguments of the opponent, we reluctantly consented to discuss with him.
We spent four evenings, each of us occupying from one hour, to an hour and a half each evening, on the first question. The opponent's position was that the law was abolished. When called upon to show where it was abolished, he took five different positions. He first claimed that there was no formal repeal of it, but a new institution was brought in, and as two institutions of heaven on the same subject could not exist at the same time, the first must cease to be in force when the second came in. In his next plea he claimed that the Sabbath was abolished by Christ when he went with his disciples through the corn-field. Thirdly, he claimed that when the convention of the apostles was called at Jerusalem to consider the law of Moses nothing was said concerning keeping the ten commandments, they were abolished there. Fourthly, he claimed that it was abolished at the cross. 2 Cor. iii; Col. ii. And lastly, on the day of Pentecost, "when the apostles were seated on twelve thrones, (in the regeneration—reformation,) the law for this dispensation was to be given through them, and they said nothing about the ten commandments; therefore they were abolished there."
We endeavored to enforce the idea that the Sabbath was based on facts: which facts it would be necessary to remove before the Sabbatical institution could be set aside. We claimed that the reason we were to keep the day holy, was that God had made it holy—"sanctified it." God had given us a plain precept to keep that day holy. No repeal of that precept could be found. And to make the thing more sure if possible, Christ, the foundation, chief corner-stone of the church, not only enforced the ten commandments in his teachings, but showed also that they should all stand "till heaven and earth pass."
It would be useless to repeat the different arguments introduced in the discussion. But to show how the minds of the people stood as the result of this investigation, I will here present an extract from a petition that was laid on the desk, signed by many of the most prominent citizens of the neighborhood; just as we were about to commence the investigation of the second question:
"Mr. J. N. Loughborough, Dear Sir: We, citizens of the South-west school district in the town of Genesee, would represent to you, . . . that this Winter you were delivering a course of lectures, and in the midst of them you were challenged to debate the Sabbath question, and you accepted. We think that your opponent in debate spends too much time in personal criminations, and yet declares that many of your arguments go unanswered for want of time, and we are requested to call upon him at some future time to receive their answer.
"Now Sir, we would much prefer that you would discontinue this worse than useless discussion, . . . and spend what time you have to spare in this region of country in the continuation of the above mentioned lectures.
Respectfully yours,
Signed by many citizens."
The discussion closed with that evening's investigation of the second question. The community in general are convinced that we have the truth on this question. Several have decided to obey God and keep all his commandments. Some ten or more have taken up their cross to keep the Sabbath since these meetings commenced. Last First-day we gave two discourses. Solemn feeling seemed to pervade the minds of the people. Still the work of the Lord is moving on.
While we have been striving to get the truth before our neighbors, we have strove to enforce upon the church the necessity of heeding the message the Lord has sent to us. This message has shown us in a measure the leanness we have brought into our own souls, while we have been wandering away from God and striving for an earthly inheritance. We as a church here have struggled some before the Lord with fasting and weeping. The Lord has witnessed that he is on the giving hand, by giving us some of his sweet Spirit as we have strove to get the doors of our hearts open. Those differences in feeling, which Satan fastened while we were in a lukewarm state, begin to vanish as the blessing of the Lord begins to come in.
The Lord is cementing the hearts of his children together here. We want to realize the awfully solemn time that has come upon us, and as we strive to do it, and the blessed Spirit of Jesus comes into our hearts, it crowds out the love of this world. But this is a great work to die to self, to die to the world and all its charms, to die to sin and all its deceitfulness. It is not the work of a moment. Once struggling before the Lord will not do it, Satan is loth to quit his hold upon us. We must struggle in secret places, and then watch, lest he steal away the victory we do get in our hearts.
I am satisfied when the Lord does bless us we often lose the blessing by laying down our watch. Sometimes we trifle away God's Spirit by light and vain words. O let us remember more, that "for every idle word that men speak they shall give account thereof in the day of judgment." What a solemn thought! James tells us, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body."
When we declare our freedom in the name of the Lord, and resolve to press our way through, we take a stand where Satan's darts will be hurled at us. Then, if ever, we need to buckle on the armor, know our weak points, and never lay down our watch. Victory is for us if we strive for it. I am glad for the tokens of good I see among God's people here. My heart is encouraged to still toil on. Soon an incorruptible crown will richly repay us for all we endure here for the sake of Jesus.
Your brother striving for the victory.
J. N. LOUGHBOROUGH.
Walk Circumspectly.
By E. O. Meacham
SEE then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Eph. v, 15.
God's law is perfect, converting the soul, and all his requirements are just, and demand implicit obedience from all created intelligences. He has never asked nor commanded any of his creatures to perform anything that they could not. Then when he says, "Give me thine heart," he means all (not a part) of the affections; the whole heart. He requires exact obedience on our part, promising rewards which are kept in store for the faithfully pious of all ages, from the foundation of the earth. The Apostle says, that eye hath not seen, nor ear heard, neither hath it entered into the heart of man, to conceive the things which God has reserved in store for them that love him and keep his commandments. He declares himself to be a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate him; and when men have deviated from the rule of right, and have gone contrary to his commands and precepts, thinking that he would not mark a sin of so small a matter against them, or that he would not be so particular as to demand exact obedience from them, they have brought themselves into condemnation, and have become obnoxious in his sight—vessels of wrath fitted for destruction.
He declares himself to be a holy God, one who cannot look upon sin with the least degree of allowance. If then he requires us to present ourselves living sacrifices, holy and acceptable to him, we must renounce the world, its vain pomp and glories, its customs and fashions, its pride and its power, its wealth, its riches and vanities, with its lusts and unholy conversation, that we may be holy and acceptable to him, which is our reasonable service.
If God demands the heart, it must be the whole heart. It will not do to offer him something else. When Ananias and Sapphira kept back part of the price, God would not accept it, therefore was his wrath kindled against them, and he slew them.
He demands the strictest obedience to his requirements, and will accept of no half-way service. When he says, "Thou shalt keep holy the Sabbath-day," he does not mean the first day, but he means the seventh day—the day which he has hallowed and set apart from the rest, and sanctified as his own.
I have noticed that some who profess to keep holy the Sabbath, will themselves rest upon that day, while their children, or perhaps a relative who has come to visit them, will labor on that day, and not one word will be said to them. Brethren, this ought not so to be; for the law is as binding upon your children, and the stranger within thy gates, as it is upon you. But says one, "What difference will it make if my kinsman or neighbor who is boarding with me, works on the Sabbath, if I keep the day as it ought to be kept, will it not do?"
To such let me answer, God demands obedience; and "he that turneth away his ear from hearing the law, even his prayer shall be an abomination." He required Ananias and his wife to bring all, but they were covetous and kept back a part of the price. He therefore commands you, and your children, and the stranger that resides under your roof, to keep holy his day, the seventh day, which he has sanctified and blessed.
In former times the transgressor was made an example, and the penalty of the law immediately inflicted; now it is otherwise, and God is still of long-suffering toward his erring children. But if the ancients "escaped not who refused him that spake on earth, much more shall we not escape if we turn away from him that speaketh from heaven."
The examples set before us in the Bible are for our profit as well as the ancients, and they are recorded for our admonition, and if we heed them not, we are certainly incorrigible.
Many at the present time transgress the law of God, and still go unpunished. With the Bible in their hands, and the light of the gospel shining all around them—with the prayers, admonitions, and entreaties of their friends, they hearken not to its commandments, and heed not its awful warnings. Will God's wrath always delay? Will he not be avenged on a people like this? and will he not sweep them away like the "refuge of lies" in the day of his anger and fierce wrath?
Now is the time to walk circumspectly, because this generation enjoys greater light and higher privileges than any other before it; and if we heed not the admonitions of the word of truth, all past generations will rise up in the Judgment and condemn this.
Dear reader, the Judgment is now passing, and are you redeeming the time? The days are evil. Men love darkness rather than light, because their deeds are evil. How is it with you, brother, sister? Are you consecrating all to Christ? or do you still follow this or that fashion, and are you still found engaging in light and trifling conversation? If so you are not redeeming the time. O heed the voice of divine wisdom, and walk circumspectly, not as fools, who put off Christ, but as wise, who put on Christ, and walk in newness of life.
As the Judgment is now about being passed upon the living, let me exhort you, dear reader, to walk circumspectly. As you value your life and your salvation, be circumspect. As you would escape all those things which must shortly come upon the earth, and stand before the Son of man, walk circumspectly and do not plead or even imagine for a moment that God will accept a substitute instead of that which he has commanded.
Remember that Jesus has said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven."
Walk circumspectly, by laying aside every weight and sin, every idle word, all jesting and foolish talking, all pride and deception, and all indulgence in every thing which God hates. Then will our light shine, and our influence will be like leaven hid in a measure of meal.
How powerful is example, especially in those who we know to be holy. How it reflects like a mirror, "the grace of God that bringeth salvation to all men." It has saved thousands. Brother, sister, will thine save one? God requires us to be holy, and if we wish to be found without fault and stand upon the sea of glass, we must be pure in heart.
Let us then walk circumspectly, not as fools, but as wise, redeeming the time because the days are evil.
E. O. MEACHAM.
The Interpretation of Scripture.
By F. Gould
KNOWING this first, that no prophecy of the scripture is of any private interpretation; for the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. i, 20, 21.
My design in this article is not to enter into any lengthy argument respecting prophecy, but simply to notice a few points relative to the difference between private interpretation, and that given to us by holy men. What I understand to be private interpretation, is that we should not consult men's private opinions relative to any point of truth given us in the Scriptures.
We find at the present day, that most men who profess to take the Bible for their rule of faith and practice, instead of doing what they profess, are ready and willing to endorse the views and opinions of some celebrated theologian, or commentator, and thus give the lie to their profession. Men have become so infidel in their principles, and their minds so poisoned by the spirit of the world, the deceitfulness of riches, and self-aggrandizement, that instead of leading the honest inquirer after truth, in the way to heaven, they will teach them to follow in their own wake, and thus drown them in perdition.
The apostle Paul cites our minds to a higher fountain for instruction. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Rom. xv, 4.
From this text we are referred to holy men who spake as they were moved by the Holy Ghost. But many argue that because our world is filled up with unlearned and illiterate men, the principles taught in the Scriptures cannot be brought to bear upon, or rightly impress, the mind, without the aid of the learned.
In order to illustrate the position I have taken, I wish to take from the scriptures two points, and lay by the side of them God's rule of interpretation, and also the opinions of men, in order to show the fallacy of the latter. The first is in relation to the parable of the rich man and Lazarus. By private interpretation we are taught that this parable goes directly to prove man's condition in death, that the righteous immediately after death enter into all the comforts and enjoyments of the kingdom of God; while the wicked at the same time are in conscious misery.
According to the laws of interpretation and language, all parables in order to represent the things to which they relate, are to be explained as wholly literal, or wholly figurative; and as the above parable cannot be taken in a literal sense, they are obliged, in order to prove their position, to explain it as partly literal and partly figurative, which destroys all harmony and the true sense of language.
God has given us a perfect rule by which we can measure the Holy Scriptures, and restore harmony through all parts; that is, by letting them stand as their own interpreter. I propose making an application of this rule to the above parable. Let us look at the organism of man. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Gen. ii, 7. It appears evident that after he was formed from the dust of the ground, before God breathed into him the breath of life, he was destitute of any knowledge, or mind; but the very act of breathing into him, produced a state of consciousness or a principle susceptible of knowledge. This I understand to be the true condition of man in his organization.
Now let us look at him in death, when the breath leaves the body. Then shall the dust return to the earth as it was, and the spirit (or breath) shall return unto God who gave it. Eccl. xii, 7. We learn from this, that at death man returns back to the same condition that he was in before he became a living soul. From these premises we conclude that mind is the result of organization, and cannot exist without it. When the principle leaves the body which causes it to act, it returns to its original elements.
I will bring forward one more testimony. Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he135returneth to his earth; in that very day his thoughts perish. Ps. cxlvi, 3, 4. Thus by measuring this parable by the true rule, the popular doctrine of a conscious intermediate state, vanishes.
The second point which I purpose to notice is in relation to the Sabbath. We are referred to the circumstance of Christ's meeting with his disciples on the first day of the week, a great point in the popular theory, to the establishment of a first day Sabbath. We are told that the disciples met together to honor the day in which Christ rose from the dead, thus making it pre-eminent over the seventh, inasmuch as the work of redemption is greater than the work of creation.
In order to get at the truth of this matter, we will lay it by the side of the great standard, and see how it will correspond. When the two disciples returned from Emmaus to Jerusalem they found the eleven gathered together, saying, The Lord is risen indeed, and hath appeared unto Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and said unto them, Peace be unto you. But they were terrified and affrighted, and supposed they had seen a spirit. Luke xxiv, 33, 37.
I ask here how they could have met for that purpose, when they did not know, neither would believe, that he had arisen. This would be contrary to all Bible rule of interpretation. But the prophet Daniel well understood the matter when he said, The wise shall understand. The last end of the true church will not taper down to nothing, but, according to the true Witness, their eyes will be anointed with eyesalve that they may see, and be clad in white raiment, and will be ready for a removal from this sin-cursed earth, to the beautiful heights of mount Zion, that already appear in the distance. F. GOULD.
EVENING PRAISE.
By General Evangelist
God of immensity! Great power! From whom
All creatures draw the breath of life; to whom
The ceaseless praises of our souls belong;
To Thee, Almighty One, we kneel to praise
In prayer and adoration. Bend and hear.
Father, thine outstretched arm, thro' light of day,
Our guide hath been and shield. Nor foes annoy,
Nor fears invade, when thy right hand protects.
O great Creator! For the peaceful eve
And balmy dews of twilight, we to Thee
Upon the wings of faith, send up the song
And thanks of humble souls. To Thee, O God!
We owe the softening transports of calm eve,
Its star-lit musings and its pensive smiles.
O Thou, who curbs the fury of the blast,
Protect us. Thou who rolls the thunders forth,
And whelms th' etherial arch of heaven in flame
Of forked wrath, O deign with thy right arm
To shield the children of thy footstool. Thou,
To whom ten thousand thousand angels bow
In humble adoration, from thy throne
Send forth the cherubim and seraphim
To guard our slumbers thro' the silent light.
Illimitable God! beneath whose arm
The ocean trembles, and the mountains quake;
Heav'n glows in crimson smiles; hell groans in wrath;
To Thee ascends our humble prayer! From out
The halo-light around thy heaven-girt throne,
O deign to smile; and to these darkling souls
Send beaming forth the rays of love divine.
Eternal God! Jehovah! Hear and bless.
[Gen. Evangelist.
Extracts from Letters.
By Editor
Bro. D. Chase writes from Fairhaven, Mass., Feb. 4th, 1857: "The brethren here and in Dartmouth are agreed, generally, that we are of that class who are poor, wretched, miserable, blind and naked, and are endeavoring to be zealous and repent, and to obtain the tried gold, white raiment and eye-salve, that we may be rich, clothed, and see.
"I rejoice to hear that the cause is rising in the West, and that there is an effort to get ready for the loud cry of the Third Angel. I hope that we shall all realize that we are in the antitype of the passover, in which no leaven was to be used. Let us purge out the old leaven, that we may be a new lump; for even Christ our passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Cor. v, 7, 8. In the type it is said, That soul shall be cut off from the congregation of Israel, whether he be a stranger or born in the land. Ex. xii, 19. See also136verse 8. And they shall eat the flesh in that night, and unleavened bread, and with bitter herbs. We must expect to have bitter trials and persecutions; for they will surely come. But let us be patient, brethren, unto the coming of the Lord. James v, 7, 8. I believe this generation will not pass away before our glorious Saviour will be revealed in all his glory."
COMMUNICATIONS.
By J. Dorcas
“Then they that feared the Lord spake often one to another.”
From Bro. Dorcas.
BRO. SMITH: Permit me to say that Bro. Cornell has been down here among us in Ohio, “in the demonstration of the Spirit and with power,” so that we cheerfully acknowledge that his work has been the work of God. We have not only been faithfully advised of our true condition as the Laodiceans; but I wish here to humbly confess that I have been made to feel my truly abhorrent character before God. I have seen clearly that pride and selfishness have been mixed with all that I have done. And I feel confident that had it not been that we are living under the “better covenant,” God would have cut me down as he did Dathan and Abiram, who acted so inconsiderately before the Lord, as I have too often done. I consider my conduct towards Bro. White, in reproving him before the Conference last Spring at Battle Creek, with perfect shame. Also my opposition in general to those who were “set for the defense of the gospel.” I do sincerely hope that the brethren will freely forgive me all, as I believe the Lord has, and I humbly trust that a zealous and thorough reform has commenced in me, which may the Lord grant for his name’s sake.
Also the article that appeared in the Review a short time ago respecting the Office debt, I wish to recall, considering it out of place, and subversive of the end for which it was intended. I beg leave, however, to say that the continual appearance of the delinquency in the Review, without being materially reduced, was the inducement to my speaking out as I did. I ask the forgiveness of those dear brethren and sisters who were grieved with it.
I have never seen the work of God as I have within the few last weeks; and have no doubt but that we are in “the hour of his judgment.” The work of the judgment at the conference at Bro. Hutchins, was truly a solemn work. Since that time I have been reading and comparing (most of the time) the visions of the Lord to sister White, with the original scriptures, especially the prophecies relative to this time, and have never seen their excellence and use so clearly as at present.
I feel to take courage in that I have been chastised of the Lord, and have not fainted; though at the first it did not seem joyous, but grievous. Now I thank the Lord that he has not left me to my own way.
Yours striving for the victory.
J. DORCAS.
Fremont, Ohio, Feb. 10th, 1857.
Sabbath Keeping and Healthful Living
By William McAndrew
From Bro. McAndrew.
Bro. Smith: It is more than two years since I became acquainted with your views. I was an easy convert to most of them. The keeping of the Sabbath cost me considerable; but I believe what the Psalmist says, In keeping of God's Commandments there is great reward. I have been entangled with the things of time for a number of years past, but with God's blessing I hope soon to be free. Our Saviour has told us not to be anxious about what we shall eat or drink, or wherewithal we shall be clothed, but to seek first the kingdom of God and his righteousness, and all these things will be added unto us. Matt. vi, 31-34.
I agree with you fully as regards tea, tobacco, &c., and in my practice for five years past, have gone further than that; for there are a great many other things in common use that are very prejudicial to health; and body and mind are so closely connected, that what impairs the bodily vigor, darkens and clouds the mind.
In dietetic habits we might learn a useful lesson from God's ancient children; for we may be sure that whatever God prohibited, was for the wisest ends; and swine's flesh is one of the abominations spoken of in Isaiah lxv, 4; lxvi, 17, of which the Jews were forbidden to eat; also the fat of animals, &c. And not only the Jews, but other nations knew the properties of swine's flesh; for the very name in Latin is significant—scrofa, a sow—from which, some writers say, the disease known as scrofula took its name, as that animal was very subject to the disease. And where animal food is partaken of, as a necessary consequence its properties enter into the system, and engender many of those diseases to which flesh is heir.
And again, the constant use of superfine flour and concentrated victuals, highly seasoned, are among the many inventions which help to ruin our race; that make us a miserable, short-lived, groaning people. Wheat is one of the best grains for the nourishment of man, but made into superfine flour it is robbed of its best qualities. If we use it as the ancient Jews, or as the Syrians now do, then indeed would it be the staff of life.
I can give it as my experience after five years' trial, that a vegetable diet, (as it is called,) without animal food of any kind, is far the best for insuring health of body and vigor of mind. The light on this subject has been very abundant for many years. Howard, the philanthropist, Newton and a host of others, who subsisted on a plain wholesome diet, and accomplished great things, give abundant testimony to its superiority.
As followers of the meek and lowly Jesus, we are called upon to mortify the flesh, with its affections and desires, and to live soberly, righteously and godly in this present evil world, looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Titus ii, 12-14; Col. iii, 5. But how can we be so, if in our diet we do everything to stir up and stimulate the corruption of our nature?
We are commanded—whether we eat or drink, or whatsoever we do, to do all to the glory of God. I Cor. x, 31. God glories in the happiness of his creatures here, and their fitness for eternal bliss; but is not glorified in our groans and tears, on account of our bodily pains.
God is dishonored generally; for all the sickness, pain and death, are ascribed to his providence; but the Bible says that the curse causeless will not come; [Prov. xxvi, 2;] and one has wisely remarked that there is no atonement, no forgiveness, for physical sin. We must bear the penalty. A watch-maker has no glory if the work of his hands is always out of order; neither has our Father by our sins, moral and physical.
We have a striking example in the case of Daniel and his three companions. They refused to defile themselves with the king's meat, but chose rather pulse and water. Dan. viii, 21. Daniel knew well the influence diet had on the mind, and in that he served God, and was a man greatly beloved, and if we would escape the plagues that are shortly to come, we must be pure soul, body and spirit; and may God help us all so to act, that we may be fit for a place in that kingdom where Christ shall reign.
Yours in the faith. WM. MCANDREW.
Ypsilanti, Mich., Feb. 11th, 1857.