p. 116 | Review and Herald, Vol. 7, No. 15. (1/10/1856)

THE TRUTH FOUND.

By James White

A Short Argument for the Sabbath.

It has been often asserted that truth is hard to find; that almost all things are matters of uncertainty, inasmuch as men equally honest, intelligent, and learned, will arrive at different conclusions from an examination of the same facts. But it is not so. That learned men have come to different conclusions on the same subjects will not be denied, but that they were equally honest and unprejudiced in their investigations cannot be believed. Ten men, or ten thousand, must come to the same conclusion if they reason legitimately, and from established or evident truths. To suppose otherwise were to suppose that opposite conclusions could be legitimately drawn from the same truth, which is absurd. It is only when they range the fields of fancy, and seek to gratify inclination, or sustain certain prepossessions, rather than conform to reason, that they arrive at different conclusions. Otherwise the search for truth would be but a chase after an Ignis fatuus, not to be attained, nor worth attaining.

GOD'S WORD IS TRUTH. There is nothing equivalent to it—nothing can be taken as a substitute for it. Firmly relying on it, I propose to examine its teachings on a subject of great importance, and growing interest in the minds of many; and whenever plain statements of the Word are adduced, I call upon all Bible believers, not only to acknowledge their authority, but also to assent to all necessary conclusions drawn therefrom. I shall then show, by an examination of opposing views, whence arises the confusion and diversity of opinion, so often deprecated in words, yet so much upheld in practice, by the majority.

I shall examine the subject under the following heads: I. WHAT GOD'S WORD TEACHES CONCERNING THE SABBATH. II. WHAT THE NEW TESTAMENT TEACHES CONCERNING THE FIRST DAY OF THE WEEK. III. EXAMINE THE OPINIONS OF LEARNED MEN ON THE SUBJECT.

I shall lay down one rule of evidence, which I shall strictly follow, and from its reasonableness expect all to acquiesce in, and abide by, in examining these remarks: to wit, Admit facts as proof against facts, and let inferences stand against inferences; but no plain truth can be overthrown by an inference. This must be allowed unless the less disprove the greater, which of course cannot be.

Respecting inferences I shall adopt the following from Dr. A. Carson; to wit, An unnecessary inference is without authority.

I. WHAT DOES GOD'S WORD TEACH CONCERNING THE SABBATH? We should remember that the Author of the Bible is the Supreme Ruler of the universe; therefore the teachings of the Bible define our obligation to the highest authority. In it we are taught that,

God made the world in six days.
He rested the seventh day.
He blessed, sanctified, or hallowed, the seventh day.
He commanded that the seventh day be kept holy.

These are declarations of the Word not to be denied, or doubted. Let us examine them separately.

It is a fact that God made the world in six days; also that he rested the seventh day; and these declarations will forever remain facts. They can never, in the untold ages of eternity, be any less truths than on the day when God finished his work and rested. God's rest, or Sabbath, was on the seventh day, and the seventh day can never cease to be the Sabbath or Rest-day of God, even as it can never cease to be a fact that God rested on the seventh day. From these declarations we draw the following:

CONCLUSION.—The Sabbath institution is based on fixed and unalterable facts, which from their bearing must be removed, in order to remove, abolish, or change the Sabbath, which is, of course, impossible.

In the account of the creation week we are told that God made the world in six days, therefore he did not rest on any other day than the seventh; and as it will always remain a fact that he rested on the seventh day, so it can never become a fact that he rested on any other day. Hence, as the seventh day can never cease to be the Rest-day or Sabbath of the Lord, so no other day can ever become his Rest-day, or Sabbath; from which facts we draw another.

CONCLUSION.—The Sabbath institution is unalterably fixed to the seventh day.

God blessed and hallowed the seventh day; and it cannot cease to be a fact that he blessed and hallowed the seventh day; so it must remain a sanctified day, unless it can be shown to be also a fact that God has removed or withdrawn the sanctity from it. But the fact of its having been sanctified is a plainly revealed truth, an express declaration of the infallible Word. Is it also plainly declared in the Word that God has removed the blessing and sanctity from the seventh day? It is not. And there is not a passage from which even an inference to that effect could be drawn; but were there such a passage or passages, the inference would not be admissible, inasmuch as an inference cannot destroy a plain declaration. From these truths I expect all to concur in the following:

CONCLUSION.—The seventh day is still the blessed, hallowed, sanctified Rest-day of Jehovah.

When God rested the seventh day, it became his Sabbath; he sanctified it, and it was thenceforth his holy Sabbath; and the commandment was given to keep it holy.

Here we have presented another fact; and it will always remain a fact that God commanded the observance of the seventh day. Will the obligation to keep it holy also remain as long as the fact remains that God so commanded? It surely will, unless it can be shown to be equally a fact that he has annulled or revoked the commandment. But the fact that its observance was commanded is very plainly revealed in the Word. Does the word of God also plainly state that the commandment has been repealed? It does not; but its repeal has been inferred from certain texts which certainly do not state in plain terms that it has been repealed, nor do they contain anything resembling a repeal. But the commandment is a plainly expressed precept, and the inference is therefore inadmissible. And the inference is not only unnecessary, but in opposition to many scriptures showing the perpetuity of the law.

It will be admitted that commandments or laws, as they impose obligation, should be most definitely and clearly stated. Any ambiguity, or vagueness of expression in a law, is inexcusable, necessarily leading to confusion and injustice; and it is just as necessary to a correct understanding of the obligation we are under to the Law-giver that the repeal or amendment of a law should be plainly stated, as the original enactment. The commandment enforcing the observance of the seventh day, like the other parts of God's law, is as definitely and clearly expressed as language can be made to express ideas. But no repeal can be produced. Hence we can have no hesitation in adopting the following:

CONCLUSION.—The requirement to remember the seventh day or Sabbath to keep it holy, is still binding on man, as are the other precepts of God's holy law.

ISA. LVI, 2.—Blessed is the man that doth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.

(To be Continued)

"OUR PRESENT WORK."

By Editor

THIS is the caption of an article in the REVIEW, Vol. ii, No. 2. The truth it then expressed, is no less truth now. It expressed our most solemn conviction then, and the experience of four years confirms us in the truth expressed. God has blest the preaching of the message to the salvation of souls, and has not especially blest other messages. Neither has he blest the labors of those who have mixed up other matters with the message. From the very first that we took part in spreading the third message, (which was at the very commencement,) we have plead with our brethren, through the REVIEW, in public meetings and private interviews, to closely adhere to the leading truths connected with the message, and not suffer their minds to be called off on subjects not emphatically present truth. Satan has desired to destroy the remnant, and many who have embraced the message, and bid fair to be a help and ornament to the cause, have finally made shipwreck of faith, in consequence of being led imperceptibly from present truth.

Brethren, be not deceived. Be warned by the sad experience and overthrow of hundreds of Advent believers, who have been led from the truths of those angels' messages from heaven, to dwell on points not necessary to our salvation. You have not forgotten what touched your finest feelings, convicted you of transgression, and after you received the message into your heart, filled you with peace and joy. It was present truth. It was the message.

Would you bring others to the keeping of the "Commandments of God and the Faith of Jesus?" then go to them with the truths that stirred your soul, and accomplished the work for you. We have one God, one Saviour, one gospel, one hope, and the message God has given us is a unit. It shows us our duty now. If received into the affections, it will do for us the work nec

essary to be done now. It leads to immediate consecration, and action in the cause, and brings present salvation to those who thus embrace it. Here we will give large extracts from

THE ARTICLE.

"In laboring to accomplish our whole duty to God and the scattered flock, it is important to understand our present work clearly. With pleasure we look back to those happy years when the servants of the Lord were fervently, and with one united voice proclaiming the coming of the Lord. They were not then running off into views which had no particular bearing upon the main question, but the burden of every called and chosen servant was, "Fear God and give glory to him, for the hour of his judgment is come." While they were thus united, God blest their labors everywhere, and the cause moved on gloriously. But during the delay, or tarrying time in 1844, distracting views sprung up, and fanaticism began to appear. These, however, were swept away by the seventh month cry, like the dew before the sun, and in the closing up of the message of the second angel, every voice was again raised in concert in proclaiming, 'Behold the Bridegroom cometh, go ye out to meet him.'"

"Many believe that the time has come to sound the last note of warning to the scattered people of God. If it is really so, and we fully believe that it is, then may we not expect to see the same oneness of views, and united effort among those who believe, as was witnessed during the messages of the former angels? We believe that we may. It is true that we have passed through the long dark night of scattering, and the flock has become faint and scattered by a strange diversity of views. And as they are now being gathered to the truth, many will be inclined to hold on to erroneous views received in the time of scattering. Therefore it should be a very important part of the present work of those who teach the truth, to lead the minds of the brethren from distracting views, and to show them that they must be united in the third message, as we were in the former ones. Under the present unfavorable circumstances, a powerful effort must be made to hold up the truths closely connected with this message, in their clear light and importance, so that precious souls may feed upon them, and rejoice in them, and thus lose sight of the errors and darkness that have so long enveloped them."

"Those who gave the two former messages with success, dwelt almost entirely upon the leading ideas expressed by the two angels. Those who are especially called of God to give the third, we think, will not wander far from the leading ideas expressed in the message of the third angel, to dwell on disputed points, not particularly meat in due season. The third angel's message opens before the mind a wide field of truth, important to our present salvation. The "patience of the saints," the "Commandments of God," "the Faith of Jesus," and the awfully solemn warning against the worship and mark of the beast and his image, are themes perfectly calculated to inspire faith, and lead believers to consecrate themselves and all they have to the Lord. These subjects when investigated open the plan of salvation clearly, and do not fail to show our present work. No other subjects will move the heart, and revive the faith of the fainting flock like these. In fact all others seem to be ineffectual."

"The story of "Meshullam" may please the ear, and the "age to come" occupy and divide the mind; but we fail to see that they are accomplishing anything at this time in leading souls to "the Commandments of God, and the Faith of Jesus." In fact, these things are calculated to captivate the mind, and keep some from throwing their whole interest into the present work of salvation. Let those who believe that a good work has been already accomplished by the proclamation of the message of the third angel, for a moment reflect, and they will readily see that the subjects closely connected with this message, have alone accomplished this glorious work. And judging the present and future by the past, we may learn what is "meat in due season" for the household, and also our present work. Said St. Paul to the Corinthians, [Chap. ii, 2,] "For I determined not to know (or make known) anything among you, save Jesus Christ and him crucified." That was then particularly present truth; for there was the cross to preach him who had just been condemned and crucified. And Paul preached, or made known to them that only which was necessary to their salvation through Jesus Christ. An example truly worthy of our imitation."

"We are far from calling any portion of the Bible unnecessary. All Scripture is "profitable." But if there are not certain portions of the Word, and certain subjects particularly applicable to any one time more than another, why has our Lord urged upon our consideration the figure of the wise and faithful servant, giving to the household meat in "due season?" Or why does Peter speak of the "present truth?" If we consider these things properly, we shall see that at this time, when all our energies should be employed in spreading the third message, to save souls now, that are sinking in the mire of unbelief, our minds should not be drawn from those truths so necessary to our present salvation,"

"Many have looked on too long in silence, while they have seen those important truths connected with the present message impiously tramp'ed under foot without making any effort to help vindicate and advance the cause of truth. Now the door is open almost everywhere to present the truth, and many are prepared to read the publications who have formerly had no interest to investigate. Now we may all do something for the Lord who has done so much for us. To those who love and rejoice in the present truth, we would say, there are others who would prize it as highly as you do, if they could have it taught to them in its purity. Efforts, under discouraging circumstances have been been made by self-sacrificing brethren to get the truth before many of you, and you will certainly feel called upon to help others. Often has the poor widow's mite been freely cast into the treasury of the Lord to publish tracts, and to send to you the servants of the Lord, to preach the Word to you and to carry to you the publications. And if you love the truth, and love your brethren who do not see the light as yourselves, it will be your greatest pleasure to help send the truth to them."

J. W.

REMEMBER LOT'S WIFE.

WHAT a volume of meaning in a single sentence.—Remember Lot's wife. But we inquire,

1. When should we remember Lot's wife? When we are living in days that correspond to the days of Lot. The grievous sins of the cities of the plain had come up before high heaven, and destruction was determined upon them. But there came a warning, as always in the dealings of God with men, the warning precedes the judgment. "Escape for thy life," said the angels to Lot; "look not behind thee, neither stay thou in all the plain; escape to the mountain lest thou be consumed." There was no time to be lost; the destruction threatened did not linger; there must be no dallying, no delaying; the whole soul must be bent on escaping and that only. But Lot's wife lingered, she hesitated, she looked back, she perished. Are our days like the days of Lot? Behold the picture—they are eating, they are drinking, they are buying, they are selling, they are planting, they are building; they refuse to know the times of their visitation; they are inquiring, Where is the promise of his coming? for, since the fathers fell asleep, say they, all things remain as they were from the beginning; they are willingly ignorant of the fact that the heavens and the earth which now are, are reserved unto fire against the day of judgment and perdition of ungodly men. But the warning has been given, and destruction is impending, and the admonition of every fulfilling sign is, Escape for thy life! And as we look back and remember that as it was in the days of Lot, even thus shall it be in the day when the Son of man is revealed, a voice comes up through the long ages of the past, from the flames of Sodom, "Escape for thy life!" If we look back we perish: therefore, "Remember Lot's wife!"

2. Why should we remember Lot's wife? "In that day," says the Saviour, "he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away; and he that is in the field, let him likewise not return back." It is a time when all must be left. That soul which places his desire as much upon the things behind him, as on the things before him, will not be likely to make much progress. No one will enter the pearly gates of the New Jerusalem, with one lingering affection for the vanities of earth. If our affections bind us to the fleeting things of this world, when they perish we perish with them. Lest we therefore turn back, and be consumed in the iniquity of the wicked, let us "Remember Lot's wife!"

3. Who should remember Lot's wife? Whosoever would save his life. "Neither stay thou in all the plain; escape to the mountain lest thou be consumed." Now is the time when he, who would seek to save his life shall lose it. Now is the time when we should go forth not counting our own lives dear unto us, and we who see in our own times but the reflection of the days of Lot, are without excuse, if we take not heed to the examples set us, and—"Remember Lot's wife!"

"The Biblical Sabbath."

By Editor

UNDER this head we find quoted into the columns of The Israelite of Dec. 28, 1855, that portion of our article on the "Fourth Commandment and Sunday-keepers," which appeared in REVIEW No. 11, to which its Editor appended the following remarks:

"We request the Editor of the Advent Review to inform the Rev. Dr. Plumer, that he also makes these mistakes: There is another Jewish festival called not only the Sabbath, but even the Sabbath of Sabbaths, [Lev. xvi, 31,] or according to the Hebrew idiom Sabbath or rest in the superlative degree, as the Day of Atonement is called. 2. Any one that understands Hebrew and whose mind is unprejudiced, must say, that the Bible refers to a certain fixed day; for if referring to any seventh day, the text must read, 'Remember the Seventh day to keep it holy,' and even the term Remember* can be applied only to a fixed day. Leviticus xxv, where the seventh year is pointed out as a Sabbath year without reference to a particular year, it says clear enough, 'And in the seventh year shall be a Sabbath,' &c.—Ed. Is."

The Israelite is a "weekly periodical devoted to the Religion, History and Literature of the Israelites." Published at Cincinnati, Ohio.

FAITH OF GOOD MEN.

By John Norton Loughborough

[From the Work entitled, An Examination of the Scripture Testimony Concerning Man's Present Condition and his Future Reward or Punishment, by John Norton Loughborough.]

It is claimed by many, (when they find the Scriptures do not bear them out in the belief that the wicked must exist in torment through ages without end,) that the good of all ages have believed it. We have found no such sentiment taught by David, Job, Daniel, or any Scripture writer. If we come to the testimony of those who have been the servants of God in the past, as well as the present dispensation, we shall find many of them holding sentiments similar to those advanced in the preceding pages of this work. We will give a few extracts in proof of what we have just stated. The doctrine of the IMMORTALITY OF THE SOUL, it seems did not exist, even among the heathen in the vicinity of the promised land until they received it from Babylon. "Pythagoras lived in Egypt, from thence he went to Babylon. Jamblicus tells us his stay there was 12 years. The most important doctrine which he brought home from thence, was, that of THE IMMORTALITY OF THE SOUL."—Prideaux's Connections, Vol. 1, Page 205.

DR. CAMPBELL says: "Before the Captivity, and the Macedonian and Roman conquests, the Jews observed the most profound silence upon the state of the dead, as to their happiness or misery. They spoke of it simply as a state of silence, darkness, and inactivity. But after the Hebrews mingled with the Greeks and Romans they insensibly slided into their use of terms, and adopted some of their ideas on such subjects as those on which their oracles were silent." Here is testimony concerning the past dispensation.

We find our Saviour at the commencement of the gospel age, saying to his disciples, [Matt. xvi, 6, 7, 12,] "Beware of the leaven of the Pharisees and of the Sadducees. And they reasoned among themselves, saying, It is because we have taken no bread. Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees." Says Josephus, "The Pharisees believe that souls have immortal vigor in them, and that under the earth there will be rewards and punishments." The Sadducees denied the resurrection: and the Pharisees, though they believed that, held an error in supposing that men were rewarded at death. Christ testified to them, "Ye make the word of God of none effect by your traditions." He taught, "Thou shalt be recompensed AT THE RESURRECTION OF THE JUST."

Says JUSTIN MARTYR, who was born A. D., 49, and was martyred, A. D. 163. "Should you happen upon some who are called christians indeed, but even dare to assail the God of Abraham, Isaac, and Jacob with blasphemy, and say there is no resurrection of the dead, but INSTANTLY WHEN THEY DIE, ARE RECEIVED UP INTO HEAVEN: DO NOT COUNT THESE AMONG CHRISTIANS"—Brooks on Prophecy, p. 52.

TYNDAL says, while disputing with Papists, "If the soul be in heaven, tell me why they be not in as good case as the angels be? And then what cause of the resurrection?"

Among the early reformers the sentiment we advocate was held quite extensively.

DUKE GEORGE, in writing to DUKE JOHN, Oct. 15th, 1521, says:—"Some deny the immortality of the soul. All this comes of Luther's teaching."

The following is from Audin's life of Luther;—"These were new lights, who came to announce, that they had discovered an IRRESISTIBLE argument against the Mass, Purgatory, and prayers to the saints. This was simply to DENY THE IMMORTALITY OF THE SOUL. They left Wittenburg and went to Geneva, where we find them in 1561, sustaining a crowded school, and imprinting THESE, THAT ALL WHICH HAD BEEN SAID ABOUT THE IMMORTALITY OF THE SOUL WAS INVENTED BY ANTICHRIST FOR THE PURPOSE OF MAKING THE POPE'S POT BOIL."

MARTIN LUTHER, in the earlier part of his life, in his "Defence—Proposition 27th," published 1520, says:—"I permit the Pope to make articles of faith for himself and his faithful, such as that he is Emperor of the world, King of heaven, and God upon earth—that the soul is immortal, with all those monstrous opinions to be found in the Roman dunghill of decretals."

ARCHDEACON BLACKBURN said,—"The more any man is convinced of the immortality of the soul, from the principles of Aristotle or Des Cartes, the less will he concern himself about the gospel account of futurity."

"TIMOTHY DWIGHT, D. D., LL. D., late resident of Yale College," in his Sermons, Vol. 1, p. 163, says: "Among Christians I know of but one [S. DREW] who has regarded the immortality of the soul as susceptible of demonstration. Whatever has been created, can certainly be annihilated by the power which created, it. The continuance of the soul must, therefore, depend absolutely on the will of God. But that will can never be known by creatures, unless he is pleased to disclose it. Without Revelation, therefore, the immortality of the soul must be entirely uncertain."

And, as we have already quoted, BISHOP TILLOTSON, in his Sermons, printed in 1774, Vol. 2, admits that "The immortality of the soul is rather supposed, or taken for granted, than expressly revealed in the Bible."

BISHOP NEWTON, in his works, London edition, 1787, in dissertation 60, says:—"Nothing can be more contrary to his nature and attributes, than for a God all-wise, all-powerful, all-good, all-perfect, to bestow existence on any beings whose destiny he foresees, and foreknows, must terminate in wretchedness and misery, without recovery or remedy, without respite or end. God is love, and he would rather not have given life, than render that life a torment and curse to all eternity. Imagine numberless creatures, produced out of nothing, delivered over to torment of endless ages, without the least hope or possibility of relaxation or redemption. Imagine it you may, but you can never seriously believe it, nor reconcile it to God and goodness. God could never make any creatures whose end he foreknew, would be misery everlasting."

The Last we Saw or Heard of the Prophetic Expositor!

By Editor

The last number of the Expositor we ever received (and that was forwarded to us by the kindness of our friends) contained the following which is one of those mean thrusts so eminently characteristic of that sheet:—

“The Advent Review is again to change its location; we believe this time to Battle Creek, Mich. Fanaticism must continually present new phases in order to attract the credulous.”

We could not help thinking that what is now for the time being the Prophetic Expositor, a paper which has changed so many times, in name and form and size and sentiment, to procure a doubtful existence was a very singular one to talk about presenting “new phases.”

Communication from Sister White.

By Ellen G. White

DEAR BRETHREN AND SISTERS:—For some months past my spirit has been much depressed. God has seen fit to use me, a feeble instrument, for a few years past by giving me visions. This place I have not desired. I have ever known that it would cause me many hours of anguish of spirit. Messages have been given me, and it has been enjoined upon me to be faithful in declaring them. My feelings have been sensitive, and while with the fear of God before me, I have been obliged to faithfully relate what God has shown me, my sufferings of mind have been intense.

And then when I have seen how little the visions have been heeded, and what little effect they have had upon others, I have been discouraged. The visions have been of late less and less frequent, and my testimony for God's children has been gone. I have thought that my work in God's cause was done, and that I had no further duty to do, but to save my own soul, and carefully attend to my little family; have a good influence over my children, pray with them, and for them, that they may be saved.

I have greatly feared they might be left without a father's care. My husband's poor health has made me tremble for the future. My prospects looked dark. I have tried to bear up with good courage, but have nearly all the time carried with me an aching heart. I have seldom told my feelings, for I believed it to be wrong to talk trials and darkness to others, as it would have an effect to discourage them, and weaken their faith.

At our late Conference at Battle Creek, in Nov. God wrought for us. The minds of the servants of God were exercised as to the gifts of the Church, and if God's frown had been brought upon his people because the gifts had been slighted and neglected, there was a pleasing prospect that his smiles would again be upon us, and he would graciously and mercifully revive the gifts again, and they would live in the Church, to encourage the desponding and fainting soul, and to correct and reprove the erring.

Our trembling faith has again pierced the clouds of darkness that have been gathering over us, and is fixed upon our Eternal Sun, whose beams have again dispersed our gloom. And with hope and confidence we will do our duty to those around us; declare faithfully what God bids us, let the consequences be what they may. He that bids us speak will take care of the consequences if we do his will. Jesus will not lay upon us any greater burden than we can bear.

All have an influence, and that influence tells for God and heaven, or for Satan and hell. I cannot, I dare not hold my peace. I must warn those in danger to escape the wrath of God. A great work must be done for us. We are contented to live at too great a distance from God. Our hearts are not right before him, or we should feel deep longings of soul for a devotedness to his cause.

Are we willing to search our own hearts, and compare our lives with our holy Pattern? We are too well satisfied with a form. We must have the power of godliness in the soul. We must have our minds running in the right channel. Our conversation is too much upon things of earth. And when we meet to worship God, it takes time to get the mind fixed upon God, or in a heavenly frame to serve him. We have had so few thoughts of God and heaven, we cannot approach him with confidence in faith; and we pray and labor in darkness, when it is our privilege to be in the light.

There must be a living to God out of meeting. Our thoughts must be upon heavenly things, and a cheerful, happy frame of mind we should cherish, and then when we meet to worship, we can pray in faith, can come right to the point without wading through so much darkness. We must possess a spirit of consecration. This poor earth seems to be like a load stone. It draws our minds and occupies them so that there is but little room for heavenly thoughts and principles. This need not be so. My own experience tells me that heaven can attract us. We can keep our thoughts upon Jesus and his lovely character, and upon our priceless treasure. We can be strong in God. We can have an increase of faith. We must hold the victory as we obtain it, and then it will be easy believing. If we continue to hold the victory, our faith will grow. This is the only way we can be overcomers, and at last come off victorious.

But how often we get a little victory, feel that God has heard us pray, and when any trial arises, and dark clouds and adversity come, we yield up what we have obtained. Our faith dies, and we again encourage unbelief to come into our souls. And when we would make another effort for freedom of soul, it is much harder for us to come up to the point, to take God at his word than before. We must first mourn about ourselves, and sorrow that we are so dark; and we have to make a greater effort for victory than before.

Let us have that faith that takes hold of the promises of God, and will not let go; faith that will live in adversity, clouds and gloom, and although trembling, will find its way through every obstacle, up within the second vail, and there grasp the desired blessing. A dead faith will do us no good. We must have a living faith, and then we shall have a living experience.

We have felt the power and blessing of God for a few weeks past. God has been very merciful. He has wrought in a wonderful manner for my husband. We have brought him to our great Physician in the arms of our faith, and like blind Bartimeus have cried, "Jesus thou Son of David, have mercy on us," and we have been comforted. The healing power of God has been felt. All medicine has been laid aside, and we rely alone upon the arm of our great Physician. We are not yet satisfied. Our faith says, Entire restoration. We have seen the salvation of God, yet we expect to see and feel more. I believe without a doubt that my husband will yet be able to sound the last notes of warning to the world.

For weeks past our peace has been like a river. Our souls triumph in God. Gratitude, unspeakable gratitude, fills my soul for the tokens of God's love, which we have of late felt and seen. We feel like dedicating ourselves anew to God; devoting ourselves to his work. We desire to be a living sacrifice to God, and to shed a holy influence. My very being longs after God. I thirst, I pant for living waters.

Our example and lives tell either for heaven, eternal life, or darkness and death. Our lives should be holy, and we should oft hold communion with God, draw nourishment from Jesus the living vine, that our souls may flourish in the Lord. Then can we exert a holy influence. How holy should those live who believe we are having the last message of mercy to the world. We should take a humble, meek stand, and yet the very truths that we profess will lead us to exalt the standard, and to occupy an elevated position, far above the low, vain, joking trifler of the world.

True christian humility will lead us to this. A sense of our own weakness and frailty will lead us to lean upon One that is mighty to save, whose delight is to impart strength and courage to the humble, self-abased suppliant. Humility is the greatest ornament a christian can wear. Jesus loves to honor such, and lift them up. There is a fullness in Jesus. We can partake of his rich grace, and abundant salvation. We can rejoice in a whole Saviour, and have unwavering trust and confidence in God. We are too faithless, too doubting. Our faith in God's precious promises should grow every day. If we hold the victory over the powers of darkness it must be by constant, persevering watchfulness and almost unceasing prayer. It must be an every day work. If we grow in grace and in the knowledge of the truth, we must have the words of our mouth select, and seasoned with grace. God will help us in our efforts. Angels will watch over us, and our soul will be like a watered garden. E. G. WHITE.

Continue reading: The Two Prophecies