Earlier text: The Test of a New CreatureThe Discussion in Portland, Me.
In the articles written by Eld. T. M. Preble, and published some time since in the World's Crisis, appeared the following challenge to all Sabbath-keepers: "I now propose to all Sabbatarians, as I have spoken once more upon the subject of the Sabbath, that if they think my present position is unscriptural, and can be shown to be such, I will just say without bigotry or vanity, that if they desire, and will present a man well qualified to defend their side of the question, I will, by the Lord's permission, meet him at any proper time and place, and we will have this matter tested." To this it was replied in Both Sides, p. 217: "Sincerely believing his present position to be unscriptural, we have endeavored to present a few reasons for so regarding it. If Eld. P. is not satisfied, men will not be found wanting at any proper time and place, to further test this matter with him." Apparently not satisfied, he reiterated his challenge, see Advent Review of May 9, and July 18, 1865, which was accepted by Eld. M. E. Cornell, and arrangements made which culminated in a discussion of the question, in Portland, Me., commencing Monday evening, Nov. 6. The question was drawn up in the following form: The Seventh-day Sabbath, observed by God's people prior to the crucifixion of Christ, is still binding upon mankind. Affirmative by M. E. Cornell, negative by T. M. Preble. The discussion was arranged to continue through eight consecutive sessions, of two hours each, each disputant to make three speeches of twenty minutes in length at each session. There were present at the discussion a goodly number of the friends of the Sabbath, including Brn. Andrews, Howard, Hanscom, Goodrich, Prescott, Sage, &c. On the other hand it was expected there would be present a still greater number of its enemies, who have set Eld. P. forward in his work of opposition, and some of whom we understood had been especially requested to be present. What was our surprise therefore to find that not an individual of them appeared at the discussion. Were they unwilling to be present and thereby endorse his position? Surely it could not be by accident that they all remained away. Their absence therefore becomes far more significant than it was unfortunate. The first-day Adventists of Portland are in sentiment not first-day sanctifiers, like Eld. P., but no-Sabbath. Thus he was left without any endorsers, worthy of mention, either present or absent—a fact greatly calculated to lessen the interest of the discussion. There was, however, more interest manifested by those without than we had expected to see, and the discussion opened with the Advent hall quite well filled, and with a good degree of interest. It is too often the case that persons who engage in discussions strive for the mastery merely, and that the friends of each party, when the strife is closed, regardless of truths presented or results accomplished, go off and claim for their respective sides an unqualified victory. Of this we shall let our readers judge for themselves, while they read a condensed statement of the positions taken and arguments advanced by each disputant. In his opening speech on the affirmative, Bro. C. led the audience back with him to look for awhile, as it was appropriate first to do, at the eternal foundations of the majestic institution of the Sabbath, which were broadly and securely laid at the creation of the world. The distinct creative acts, and the elements which enter necessarily into the Sabbath institution, were clearly set forth. He made the following points: 1. There must be a definite record of the enactment of any institution, to make it of force; and we must have such record. 2. There is a plain record of the institution and appointment of the ancient Sabbath. 3. We have all the steps clearly described, which God took to institute the Sabbath. (1.) God rested on the seventh day. (2.) He blessed and hallowed the day on which he had rested. (3.) He sanctified his hallowed rest-day. 4. To sanctify a thing, as the Sabbath-day was sanctified, signifies to set apart to a holy or religious use by divine appointment, which is, the giving of a commandment for its observance. The Sabbath was thus sanctified in the beginning. 5. Twenty-five hundred years after this we have the fourth commandment. God set down in writing, with the other principles of his moral law, a clear and definite commandment for the observance of the day which he had set apart in the beginning. 6. Sabbath means rest. The Sabbath-day is the rest-day. Sabbath of the Lord is the rest-day of the Lord. Remember the Sabbath day, are the words of the fourth commandment. The reasons are, For in six days the Lord made the heavens and the earth, &c. An argument was here made showing conclusively the connection between the fourth commandment and the work and the record of creation. 7. To have another day take the place of the rest-day of the Lord, we must have the same steps taken in its behalf that were taken in the institution of the first. 8. It does not say that God blessed the institution, but the day. Everything done in reference to the Sabbath, had reference to the day. The institution cannot be separated from the day on which it was to be celebrated. 9. In order to have the Sabbath abolished or changed, we must abolish the reasons on which it is based. These reasons were good from creation to Christ; and the institution will be binding on mankind as long as the reasons exist. 10. I can show when, where, and how, the Sabbath was made. Now if it has been changed, we must have something more than inference for it. God saw that it was necessary to give us his example, and his blessing and sanctification for the day. To change it, we must have something just as definite. Law-makers give us just as definite a statement of the change of their laws, as they do of their original enactment. Consistency requires this. And unless we take the ground that God is not as wise as human law-makers, we must admit that he will do the same. There is no record of any such change, therefore the institution must remain. The burden of proof was shown both by the rules of logic and the circumstances of the case to rest with those who argue for a change or abolition of the day; and the proof was called for that any such change had ever been made. Eld. Preble, on the negative, after expressing his regret that he ever became bewildered into the keeping of the Sabbath, and a wish that what he has written in its favor had never had an existence, stated his position to be that there were two extremes on this question: one was to have a Sabbath clothed with all the strictness of the original organic law, and the other was to take the ground of no holy day. He considered Sunday, as holy and sanctified time, the golden mean between the two. [When, at a later period in the discussion, he was reminded of his statement in Both Sides, that if there is any holy time in this dispensation, made so by command of God, it is the seventh day, he replied that when that was written, sickness in his family required much of his care and attention, and it could not be expected that he would get everything just right under such circumstances.] To sustain him in his present position he quoted from Morer, p. 65, and Coleman, Ancient Christianity Exemplified, p. 526. To meet the Bible arguments of Bro. C. he took the position that there was a difference between the institution and the day on which it was to be celebrated. The Sabbath as an institution, he would agree, is binding through all time, and can never be changed; but he could show a change of the day. God commanded men to observe every seventh day after six of labor. Therefore the Sabbath is holy. Turns to Genesis ii, and argues, "God blessed the seventh day, and sanctified it; not blessed the seventh days and sanctified them, as he said it should have read if God meant that the seventh day of every week in regular succession from that point was sanctified time, and was to be kept as such. [He evidently forgot the wording of the fourth commandment which reads, Remember the Sabbath day to keep it holy, &c., which, as no one can deny, enjoined the observance of the seventh day of every week in regular succession from that time on at least till the death of Christ. The commandment speaks of the Sabbath in the singular number, as well as the record in Genesis.] He argued that it was the institution which alone was blessed, and on the commandment remarked, We find in the commandment that "God blessed the Sabbath, not the seventh day particularly." Negative closed his first speech by proposing for the consideration of the affirmative the four following questions: 1. Which is the greater work, that of creation by the Lord Jehovah, or the work of redemption by his Son, Jesus Christ? 2. Did God the Father ever sanctify any seventh day reckoning in successive order from creation, for the especial benefit of mankind? If so, where is the evidence to be found? 3. If the fourth commandment of the decalogue is one of the chief commandments, why did Christ when questioned in regard to which was the chief, or first commandment, refer to a commandment outside of the decalogue? 4. Does not a subsequent law involving a change in the penalty of such law, repeal the former law? An Anecdote.
By E. Goodrich
Recently while engaged in taking a few private lessons in book-keeping, one evening as the teacher (who by the way was a fine and noble young man of some twenty-two or three years, and a professor of penmanship as well as book-keeping) took his pipe for the purpose of smoking, the lesson for the evening was for the time laid aside and the conversation very pleasantly turned upon the use of tobacco, and its consequences; and partly in reply to what had been said, yet apparently of his own free will, the teacher said, "I believe if I had never used tobacco I would have been twice as good a penman as I now am." This was saying much, for he was a good penman, as many a specimen would show. Neither did he stop there, but continued, "The teacher that taught us (referring to a particular Commercial college where he had learned the art of penmanship) never used stimulants of any kind, neither whiskey, brandy, cider, beer, tobacco, nor even tea or coffee." Such testimony coming from such a source and expressed in such a manner, impressed my mind more favorably with the simple truth than any that I had ever noticed. I could but exclaim within myself, What a beautiful compliment to temperance. The apostle was not far from the truth when he said, "But godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." 1 Tim. iv, 8. And to extend a remark or two, many, both those who do and those who do not receive Christianity have too limited a view of godliness. We are quite apt to talk and act as though the term godliness only signified those duties and devotional exercises that pertain to the worship and house of God, such as praying, singing, preaching, faith, baptism, and the Lord's supper; whereas the word signifies all that is really good, true, and honorable. It is true that the apostle particularizes various graces, as temperance, patience, brotherly-kindness, and charity; but are not these so many items of godliness? If not what are they? Is a man industrious, orderly, and cleanly in his habits? His is godliness. Is a man just, honorable, and even merciful, in his deal? He is a godly man to that extent. But you may say the man has never professed religion. What of that? Suppose a man that never professed to be a mechanic should frame a stick of timber according to mechanical principles; would he not be a mechanic? He certainly would be a mechanic to the extent of the work done. Many there are who condemn godliness as a thing beneath their dignity, a thing to be despised, not knowing how much they owe even of their present happiness to the power of godliness in the world. Suppose, as an example to illustrate the subject, we take a man that is ungodly, from whose lips every principle and practice of godliness is wanting. The murderer, the adulterer, the incendiary, the robber, and the man who has no love or sympathy for his fellows, is an ungodly man. And if we were to hold up to view an utterly ungodly man, there is no person however skeptical or infidel, so low in the scale of intelligence and moral judgment, but he would readily say, Such a man is worthless. He is a blot in creation. Experience and Observation.
By J. C.
I HAD tried to keep the Sabbath for a year or more, before I could get a Sabbath Publication of any kind, except the Bible. I had heard of the Seventh-day Baptists, but had no personal knowledge of them, or of any one who kept the Sabbath, although bred a strict Sunday-keeper; neither did I know where to obtain information, as to the address of any publisher of Sabbath documents. At the age of nine or ten years I was convinced that my catechism was unscriptural in its answer to the Question, "What day of the week has God appointed to be the weekly Sabbath?" (See Westminster Assembly's Catechism) and it was while reciting this answer to my father, that I first was enlightened as to the error of Sunday-keeping (about the year 1827). I found that my inquiries and scruples gave pain to my parents, and I mostly ceased to urge upon them my feelings; my convictions however often returned, and in 1854 I commenced keeping the true Sabbath. In 1855 it was with much joy we perused for the first time, a copy of the Review. Soon after, I subscribed for the Sabbath Recorder, the organ of the Seventh-day Baptists, for one year. The views of the S. D. A. people as set forth in the Review, were in many respects new to me, but their zeal for God's holy law, caused me to love and esteem them very highly. The Sab. Recorder seemed rather lukewarm in its support of the Sabbath, its articles on this were dry and common-place, and the column of notices recognized Sunday-keeping churches, and ministers as brethren, and as if on common footing with Sabbath-keepers. I reasoned thus: As an individual, I have renounced the first-day Sabbath, and in doing this my old acquaintances and friends are alienated in a great measure, most of them, and I am isolated, socially, religiously and politically. It has been to me a sacrifice of friends and many interests. Now why is it necessary for me to do this, if I remain on the same footing with those I have left? Certainly if Sabbath-keeping does no more than this for me, it is all a farce. We cannot both be right. God has not set apart two days as the Sabbath and cannot be equally in favor of both. One or the other is in fatal error, God cannot be pleased with such confusion as is produced by the clashing of Sabbaths, rivaling each other. If he is, I am throwing my life away, in thus presenting myself as a mark to be shot at by preachers and churches, by relatives and those who formerly were intimate friends. Shall I make myself ineligible to office, and a subject of common animadversion, by keeping the seventh-day, if those who keep the first-day are all right and going right? Can I give them the right hand of fellowship who not only trample upon the Sabbath, but hate and despise the humble Sabbath-keeper? Shall I commit suicide upon my own faith? No, I will not. I did not renew my subscription for the Recorder. The Review gained steadily in my esteem. Here was zeal without rancor. Here was a high standard without self-righteousness; and I was led anew to search the Scriptures for my faith in natural immortality, and for my evidence in favor of crude age-to-come ideas, &c. I found that the Sunday error was but one of many errors fastened upon me by the popular teaching of the day. Gradually, by a systematic study of the Bible, with the helps which were furnished, I laid by many errors, and joyfully embraced the present truth on all points, none more sincerely than the gifts which God has granted us. Soon after we began to read the Review, a paper was sent us, by whom I knew not, called (I think) the Messenger of Truth, which abounded in accusations against the leaders of the S. D. Advent people. As yet I knew little of either leaders or people except by the papers they issued. Here was the Review, chaste and elevated in its style, holy in its teachings, and I was satisfied with its purely religious character and influence. Here was the Messenger of Truth (?) so full of abuse of the Review people, it was painful to think of. I expected from the Review, a long series of refutations. None came, or few at least; and the subject was seldom alluded to—hardly noticing the most scurrilous attacks, but calmly saying, that if any wished a refutation, they could be supplied by writing to the Office; but the columns of the Review could not be soiled by such discussions. I was inwardly convinced that the men who controlled the Review were incapable of knowingly doing wrong. I could see that the Lord was with them. And with the opposing party, I saw as plainly, a wrong and unclean spirit. It was clear as the ring of base metal, contrasted with the ring of pure gold. I never asked for a refutation of those base slanders. I never shall. Yesterday, a paper of near kin to the Messenger of Truth, was placed in my box at the post-office. The Messenger party could not long sustain their vile sheet, and it went down in silence. I am not a prophet, nor a prophet's son, yet I prophesy a like fate for the Voice of the East. We all have a kind of forecast by which we instinctively see a little into the future. I am sorry for the East, if this is the best they can do to oppose the truth. In point of egotism and bombastic garrulity, it leaves the old defunct Messenger party entirely in the shade; and its editor in his low thrusts at certain ones, who are laid low by faithful, unceasing labor in the vineyard of the Lord, remind one of Shimei, who imagining that David was going down (in his trial with ungrateful, loathsome Absalom), began to cast dirt and stones, and to berate the noble prince, who had by his real merits won his way to the throne. But it was Shimei that went down, not David. Report from Lapeer.
By Isaac D. Van Horn
I left Battle Creek, Wednesday, Dec. 6, to fill my appointment in this place. I had a quick, pleasant, and prosperous journey, arriving at Bro. Higley's Thursday evening. We held our first meeting at the beginning of the Sabbath, but for some cause, we did not enjoy much freedom. Sabbath morning the state of feeling was far different. While trying to set forth the high moral duties and perfection of the Christian church in the last days, the rich blessing of God rested upon us and we had a free time. The gloomy clouds of darkness which seemed to hang heavily over us the evening before, broke away and the smiles of Heaven rested upon us. Our social meeting in the afternoon was free, and told us that the brethren and sisters had a mind to continue in the grace of God, and to surmount the trials and difficulties of this world, that they might in the end sit down with the redeemed in Heaven. A good degree of union prevails in this church now, and there are tokens that peace and prosperity will be theirs to enjoy in the future. George Wright, whose influence has been such a source of trial to them, has finally left the truth by practically violating the Sabbath of the Lord. He has, by so doing, thrown himself beyond any connection with the body of Seventh-day Adventists. He is an object of our pity rather than of our censure. Evening after the Sabbath, the church came together at the house of Bro. Higley, and we enjoyed a good measure of the Spirit of God while we remembered the sufferings and death of our Lord. On first-day we spoke three times with much freedom, on subjects calculated to elevate the standard of faith, hope, and charity among us as a people. By the expressions of the brethren and sisters, and the lighting up of their countenances, as the Christian's hope was portrayed before them, it could be seen that their lamps were trimmed afresh, and by the light thus given them, they had made new resolutions to gain the heavenly home. On the whole, we think our visit to this place was timely, and much good has been accomplished, which we trust will be lasting. May God bless this church with the spirit of humility and love. Lapeer, Mich., Dec. 11, 1865. Musings on Death.
By Mary J. Cottrell
SHE is dead, yes, dead. That form which only a few days ago was radiant with active life, is now cold and stiff; folded in the icy arms of Death. Those eyes which so lately shone with joy, or sparkled with enthusiasm, are dimmed, closed to open no more on scenes of this earth. Those lips which wore the scarlet hue of health, are now pale and cold. Those hands are cold and clammy. No more will they grasp ours in joyful greeting. No more will those arms entwine around us. The brow and cheeks are pale and cold. And is this death? It seems strange that one we have loved so fondly should so soon become insensible to our feelings. Only the passing of a breath, and she is no more the loving, impulsive, active being, we loved; but instead a cold, insensible form, like the lifeless marble. No wonder that we dread death and tremble at his approach when he so changes our loved ones. No wonder that our hearts are terror-stricken when we see the pallor which betokens the presence of the foul destroyer. And is this the last of our dear ones? Is that dark and narrow bed to be their eternal home? No! oh, no! Soon the Life-giver will come and then "they that are in their graves shall hear his voice and come forth." Then we can again greet that dear one over whose grave we wept in such heart-felt bereavement. Then we will clasp glad hands, and join in singing praise to Him who has broken the power of death; and by his own precious blood redeemed us from the grave. Oh! what a joyful day that will be when those forms now inanimate shall be restored to us, the same loving, sympathetic beings as before—the same, only that then they will be beyond the power of death. I can but exclaim,
"Roll swift around ye wheels of time,
And bring the welcome day." But hark! What is it I hear from yon church gallery? They are singing, "Death is the gate to endless joy." Ah, is that true? Then our loved ones have entered their eternal home. "Endless joy." That surely means that they have received eternal life in Heaven. Then there is no need of a resurrection. Nay more, how can there be one, for if our friends who have died, have entered endless joy, it cannot be that they will again return to earth to resume that body the freedom from which has given them this joy. "Death! the gate to endless joy." Then they have received their crowns and palms of victory. But hold, casting my eyes upon the page of my open Bible, I see the words, "And when the chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away." This would seem to teach that crowns are not given at death. And now the words come to mind, "His breath goeth forth he returneth to his earth, in that very day his thoughts perish." And again, "But I would not have you to be ignorant, brethren, concerning them which are asleep." Then which are asleep; then they have not entered "endless joy." This is Bible. They are asleep, waiting for the dawn of the resurrection; "Then we'll meet them, gladly meet them." MARY J. COTTRELL.
Rochester, N. Y. Report from Bro. Ingraham.
By Wm. S. Ingraham
BRO. WHITE: In my first report of meetings in Iowa, I closed with our meeting at Pilot Grove. My next appointment was at Palestine. Our meeting commenced on Wednesday evening, and continued until Sunday evening. This effort was not in vain. The church was much revived and the people generally interested. From this place I went to Lisbon. Commenced meeting Friday evening, and spent Sabbath and Sunday in this place. I was glad to see Bro. Steward on this occasion. Being on a visit to Lyons he came to our meeting and aided much in preaching the word. We found a sad state of things in this church. The Devil was reviving his work through some of his agents, and they were determined to destroy what they once tried to build up. We found some of the brethren standing firm for the cause of truth. Nov. 24, commenced labors in Marion. Preached five times and had excellent liberty. The Lord was pleased to give me perfect victory over the elements that were at work against his precious cause. Next we went to Fairview. This meeting was well attended. There were brethren present from Pilot Grove, Lisbon, and Marion. The meeting was one of victory and glorious triumph. The word spoken had good effect. Our social meetings were spirited and good. It did me good to see the saints swing around into line of battle and come down with their testimonies on the spirit of rebellion. Especially were we cheered to hear Bro. Carver declare that the ark of God had not departed from us, and that he had no confidence in a rebellious spirit. I hope the saints in Iowa will press together. A Poetical Reminiscence.
By J. M. A.
THE readers of the Review will please pardon me for offering the following private correspondence, or poetical reminiscence of Bro. Cottrell, and our response to the same. My only apology is the thought that it may be read with interest by some, at least. On passing by our former residence in Somerset, N. Y., Bro. C. says he fell into the following reflections.
J. M. A. What's this old place to me?
So lone and drear;
Things as they used to be
Do not appear;
The loved ones here of late
Have left it desolate,
Nothing can compensate,
They are not here! There at the Corners, too,
It seems forlorn;
Though still to others' view,
As gay as morn.
There's "Aldrich" on the store,
Just as in days of yore,
But ah! there's one thought more—
Jotham is gone! But yet, though feeling sad,
I'll not despair;
In hope I will be glad,
'Mid toil and care;
Our Saviour soon will come
And saints be gathered home
No more in sadness roam—
I'll meet them there!
R. F. C. THOSE pensive thoughts, dear friend,
Fond memories start;
Your mind with ours doth blend,
And heart with heart.
Oft yet we wander o'er
That “place,” and through the “store,”
And greet the friends of yore,
And dread to part. The scenes you call to mind,
We love them yet;
And brethren there, so kind,
Shall ne'er forget.
Home of our youth, most dear,
And kindred, too, so near—
What place so full of cheer,
As Somerset! But, yes, there is a place
Just o'er the main,
Our way to it we press—
So move again.
With hope our hearts expand,
We long to see that land,
And there,—the loved at hand,—
Recount our gain.
J. M. A. A Serious Blow to Romanism
A SERIOUS BLOW TO ROMANISM. — The Italian Parliament has passed a law making marriage a civil rite, and leaving the parties to seek ecclesiastical benediction at the hands of a Catholic priest or a Protestant minister, as they choose, thus stripping the Romish priests of a powerful monopoly. Where Are we?
By Anna W. Gould
How solemn is the moment in which we are now living! How often and earnestly have we been exhorted by God's faithful servants to prepare for the awful scenes just before us, and escape the wrath to come, by complying with his revealed truths, and be ready to hail with joy the Son of man at his appearing. When contemplating the order and design of God's hand, manifested in the heavenly orbs, we are often almost lost in wonder and admiration, and tire of the things of earth. Are his people any less the objects of his care? How rich his promises to them! How kind his regards to his peculiar people, in granting so much light on our pathway in those last days. Knowing our duty, are we rendering obedience to his will, by observing his last message to us? Sr. White having compiled and written "How to Live," shall we not take the pains to purchase these works, and carefully read them? Let us be awake and attend to these timely admonitions, fearing lest our thoughts and interests be weighed in the balances, and we be found wanting. We know not how soon an investigation on our own individual cases may be made. We profess, as a people, to be deeply interested in those things coming on the earth. We are looking anxiously to the time of the loud cry. How soon, and we shall be speaking of it in the past; our destinies all decided. How solemn! Let us carefully and prayerfully read God's revealed word to us, knowing if we abide by it, it will guide us to the haven of eternal rest. May our souls be filled with love to God and one another, and so we obey his holy commands. “Let Them Alone.”
By Jesse Dorcas
“They be blind leaders of the blind; and if the blind lead the blind both shall fall into the ditch.” We are in a dark world, in which the power of the Devil is being made very manifest; so much so, that, if ever in the history of our race it was our duty to watch and pray it is doubly so now; for evil men and seducers are waxing worse and worse, and there are more of them. But if we are the children of light, and walk in the light of God's truth, we may have all the confidence that Paul expresses when he says, “We are not of them that draw back unto perdition, but of them that believe unto the saving of their souls.” The ditch of difficulty and perdition will be avoided by such as “hold fast their confidence and rejoicing unto the end,” for they will not follow the lead of such men as turn aside. That the Bible teaches the perpetuity of the gift of prophecy to the end of probation, is a clear and very wholesome doctrine, and that it is now being especially manifested in connection with the third angel's message, in the restoring of the commandments, I have no doubt; and moreover, that since the apostle's days there has not been a work, or manifestation of this gift, more prominent, clear, uniform, continuous, consonant with the Scriptures, clear of just grounds of objection, comprehensive, and to the point, and last but not least, free from fanaticism, than that being manifested in our midst, through sister White. If any man or woman can furnish me with a work of this kind, for, and in these last days, accompanying the people of God, savoring more of God and Heaven, and more free from all objections in relation to the above, they will confer on me a great favor. God's work has always been opposed by the Devil, and the Devil always finds men blind enough to make tools of to accomplish his work. For example, see Gen. iii. The plausible manner in which the “Serpent” beguiles our mother Eve, seems to be in keeping with the course of certain men in our midst, who say, The gifts of the spirit and of prophecy are all right. Hath not God said this should exist to the close of time?” But they deny the practical working, or the “operation.” It was so with the Jews at the first advent. The Messiah in prophecy, was all right; but the veritable Saviour was rejected and crucified. Our safety is to let them alone. They will all soon fall into the ditch. A Presbyterian's View of Seventh-day Adventists.
By B. M.
[Bro. White: In the Reformed Presbyterian and Covenanter of Oct. 1865 is the following, which you may deem worthy of room in the Review, and also of comment. JOHN MCMILLAN.] "Fairgrove, Tuscola Co., Mich., July 22, 1865.
Messrs. Editors:— I came here two weeks ago by the order of our Presbytery, on a domestic mission. I found the community all in a ferment with the leaven of the Millerites or Second Adventists. Four miles from this is the village of Watrousville. They have set up a large and commodious tent. It is sixty feet in diameter, and will seat a large number of persons. Here are three preachers. They hold meetings every night and are found in the tent through the day studying, or conversing with all that come to them. Their views are extremely wild. They maintain that Christ, although superior to all other creatures, is still a created being. They deny the immortality of the soul, claiming that it dies and is raised again with the body. Indeed they are materialists of the grossest kind; for they think that the image of God in which man is created is the figure of the body. They keep the seventh day for the Sabbath, and maintain that there is no salvation without it. They acknowledge that they have been mistaken in setting the day for the end of the world, but they expect it soon—in this generation at least. When Christ comes the righteous will be raised. After a thousand years the wicked will be raised to be punished. This will be by fire which will annihilate them. At the request of one of our people, they gave me permission to occupy their tent a week evening to prove the immortality of the soul, on condition that we would come the next evening to hear the answer. I spoke an hour and a half, and my opponent spoke two. He claimed that the word 'soul' meant only life. That the spirits of just men made perfect, in Heb. xii, meant Enoch, Elijah, and Moses, and that Isa. lvii, 1, meant rest in the grave; and the promise to the thief on the cross referred to the resurrection. Strange as their views are they make progress. It is about four years since they assumed the form of a denomination. Yet now they claim forty-seven churches and twenty thousand members in the United States. They have Missions in all the Northern States, also in England, Ireland, and Italy. Their success is owing partly to the novelty of their various doctrines, which commend themselves to all the lovers of change; partly to their zeal in carrying on their missions regardless of cost, and partly to the carelessness of the Orthodox, who, when the enemy is coming in like a flood, take little pains to lift up a standard against him. My principal object in writing is to admonish our ministers to preach frequently on the Spirituality of God, the Divinity of Christ, and the undying nature of the soul; also on the change of the Sabbath. They are plentier in Michigan than in any other State. They have a Publishing House in Battle Creek in this State, where they issue various publications which their preachers have ever on hand for sale. They have republished one work of J. W. Morton's on the Sabbath. He is now in connection with the Seventh-day Baptists. They are non-combatants. All of their members who went to the war were promptly suspended. However, they had no sympathy with the South."
B. M. [NOTE. As the above article pertains to Brn. Van Horn and Canright's field of labor, we leave comment for them. Ed.] Overcoming Through Diligence
By M. L. Priest
DEAR BRETHREN AND SISTERS: While some of our dear brethren in the ministry, worn down with care and labor have turned aside to rest, and regain their health, shall we not try to double our diligence, and by so doing help to forward this great work. Many will doubtless inquire, What can I do? While weighing this question, the settled response of my heart is, I can overcome, and thus be prepared for usefulness. Are there not many who will with me enter into the work with zeal and courage? We have had one exhortation after another. Shall they fail to arouse us? I would try to encourage that poor weak one, who is resolving and re-resolving, and still is overcome, to make a greater effort to get the victory. Dear brother or sister, it is our privilege to come off conquerors. You may say, I am almost discouraged. Why so? Has the word of God failed? That says "Resist the Devil and he will flee from you; draw nigh to God and He will draw nigh to you." Or is it because we neglect to spend our first waking moments in earnest prayer for a watchful, prayerful frame of mind? Do we continue to desire it all through the day? If so, the promise, "Ask and receive," is for us. "As thy day is thy strength shall be." "My grace is sufficient," saith He who now pleads for us before the Father. He bids us be of good courage, for he has overcome. "If Satan comes in upon us like a flood, the Lord will lift up a standard against him." Remember, "He is a strong tower into which the righteous can run and be safe." It will cost a struggle to get the victory; but through Christ strengthening us, we can do all things. Do we believe it? Do we fully realize the solemn time in which we live? That the work is closing up, that He who now intercedes for us will soon cease his pleading, and that we have something to do? Our influence is for or against the truth. Oh, shall these precious moments pass, and we still keep on sinning and repenting, and others stumbling over us, while we are all passing on to the judgment? Or shall we beg of the Lord to help us set a watch before the door of our lips, and keep our hearts with all diligence, and try to adorn our profession with a well-ordered life and godly conversation, and thus be lights to the world, have the favor of Heaven, and at last share in the overcomers reward? That we may do this, is the earnest desire and prayer of your unworthy sister, South Lancaster, Mass., Nov. 17, 1865. The Time of Trial.
By C. Byington
The Lord has said by the prophet, "I will search Jerusalem with candles." No doubt this is the time when God is searching the hearts, and trying the reins of his people. He has also said, "The heart is deceitful above all things," and asks, "Who can know it?" Those who are not willing to be tried and tested, not willing to be rebuked and chastened, and feel a spirit of self-justification, do not know their own hearts, and will be likely to be deceived. On the other hand, those who profit by trials, and when reproved, humble themselves with deep self-abasement, the candle of the Lord will shine upon them, and instead of being deceived through the deceitfulness of sin, they will be made like their Saviour, and will be his at his coming. If the work of the third angel's message had no trials, no sacrifices, no conflicts attending it, we might then conclude it is not the purifying work that will prepare a people for translation. While the leaders in this work have many burdens to bear, others should not wish to shun trials, but be willing to share with them. It may seem strange to us that the children of Israel so often murmured against Moses and Aaron; but there is danger in these last days, and in this last work, of our having the same murmuring spirit that brought the judgments of God upon the people. Oh, what need we have to watch and pray that we be not deceived through the deceitfulness of our own hearts. "Then they that feared the Lord, spake often one to another."
This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith.