Earlier text: THE SEVENTH MONTH MOVEMENTOf a Series of Lectures on the Sabbath Question, delivered in Battle Creek, March 31st-April 4th, 1857. F. "We have examined the Decalogue and found a plain and vast distinction between the fourth commandment and the other commandments. That was a shadow of things to come—a teacher to bring to Christ, and is now abolished." He elsewhere denied that there was any distinction between the seventh day Sabbath, and the Jewish festival Sabbaths. But that distinction has been plainly shown. "The seventh day is the Sabbath of the Lord." Here he asserts that there is a vast distinction between the fourth commandment and the other commandments in the Decalogue. But every attempt to prove that assertion has proved a failure. "A shadow of things to come," has reference to Col. ii, 17. The question now before us is this. Was the seventh day Sabbath a shadow of anything to come of which the body was of Christ? or, in other words, Is there anything in the plan of redemption typified by the work of Christ? A consideration of two plain facts will settle this point: 1. The Sabbath was made and sanctified before the fall of Adam. 2. The fourth commandment points the mind back to creation, not forward to redemption. God never commanded any body to keep the Sabbath because they were sinners, or because Christ was to die to save them; there is nothing in the whole Bible from which such an idea can be gathered; but because he rested and sanctified the seventh day when he made the world. The yearly or Jewish sabbaths pointed to the work of the Son in redemption; the seventh-day Sabbath points to the work of the Father in creation. This is a very plain point, and it is surprising that the words of the Apostle should be so continually misconstrued and perverted. F. "Gal. iii. Judaizing teachers were bringing them back to the observance of the Jewish ritual. Here are the people that was not a people—the Gentiles." Hos. ii, 11-23. Did we not know that error blinds its votaries, we should be truly astonished at the above declaration. Judaizing teachers were persuading the Gentile Galatians to return or come back to the observance of the Jewish ritual! Had they ever observed it? Of course not. Then why did the lecturer use this scripture in such a manner? He was evidently determined to make some capital out of Paul's writings to the disadvantage of Sabbath-keepers, and behold the result! Other passages were quoted to about the same effect, as we shall see. F. "Gal. iii, 12. The man that doeth them shall live in them, that is, by perfect implicit obedience." This little comment is important, it being an acknowledgement that the Apostle was writing of a law that would ensure life to the doer, (see Rom. ii, 13,) or him who rendered perfect implicit obedience. But this could not refer to the ceremonies of the Levitical law; for "in them is a remembrance of sin," (Heb. x, 3,) or an acknowledgment that "perfect implicit obedience" had not been rendered to the moral law. Therefore none but the moral law could be referred to here. F. "Verse 25. If there had been a law given which could have given life, verily righteousness should have been by the law; yet we are told that the law will save the soul. The law is not our sanctifier, nor justifier but schoolmaster." But the law spoken of in this chapter would have given life if "perfect implicit obedience" had been rendered. But an imperfect law could not give life even to the obedient, as it would not contain the principles of justification. Strike out the fourth commandment from the Decalogue, and we have nine left which Mr. Fillio said were as perpetual as the eternal throne. Would they give life to the transgressor? No; they would condemn him. Then we see it is no argument against a law that it will not justify sin. But he says we are told that the law will save. We have looked all around to see to whom this would apply, and conclude that as he was in weighing against Sabbath-keepers for observing the ten commandments, he meant to convey the idea that this was our faith and teaching. But we pronounce the insinuation false, and affirm that there was nothing before his mind to justify such a declaration. That he referred to us we consider evident from the manner and connection in which the statement was made. And if he knew anything about our views he knew the statement was not true; but if he did not know what we believe, he surely knew better than to state that to be a fact of which he was ignorant. Those who know our faith know that we endeavor to "keep the Commandments of God, and the Faith of Jesus," just as we find them in the Bible; (please read Rev. xiv, 12; xii, 17; Rom. iii, 31.) The law was only a schoolmaster. Well, whatever others may think of it, I accept it as such, and rejoice that it taught me my sinful condition, (for "by the law is the knowledge of sin," Rom. iii, 20,) and so convinced me of my need of a Saviour. And it teaches me also that there is a great God who created heaven and earth, and then rested and sanctified the seventh day; which some seem anxious to forget; and others have fully forgotten, therefore they worship what their own hands have made, instead of worshiping him who made all things. F. "What pernicious influence is working to bring you again under the Jewish ritual?" To prove that the laws given to the Jews were not designed for the Gentiles, Mr. Fillio read Ps. cxlvii, 19, 20: "He showeth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord." This he referred to the Jewish ritual, for the moral law he said bound all alike, and then in the face of this exposition tried to prove that they who kept the same law, "knew not God," and "did service unto them which by nature are no gods;" for this is what Paul said of the Galatians in the verse preceding the one paraphrased above. Now if the Jewish ritual was what those Gentiles were turning back to, then Paul's words prove that the Jewish ritual was instituted by "them which by nature are no gods." Had we not heard these things for ourselves, we could scarcely have believed that an individual could be found professing to be a teacher of the word of God who was yet so utterly ignorant of its meaning. Yet it is to be feared there are many such "blind guides" who take away the key of knowledge, and make void the commandment of God through their traditions. F. "The sum total of the law of Horeb is abolished." To this especial attention is called as Mr. Fillio has publicly denied making such a statement. But in that he labors to a great disadvantage, for respectable citizens of Battle Creek can be produced who will testify that they heard him make it. But the best way is to convict him out of his own mouth; and we will now show that his argument on the New Testament tended to that point. He read Eph. ii, to show that "THE LAW" was abolished. In connection he read Heb. viii, and 2 Cor. iii, to show what law was abolished. In his remarks on Heb. viii, 6-10, he made the covenant and the laws identical. (The covenant here signifies an agreement: the laws signify the terms or condition of agreement. See Ex. xix, xx.) He stated that the law written in the heart was presented "in contradistinction from the one written on stone." The scripture does not present a contradistinction of laws, but of places and things whereon to write them. The same laws that were written on stone in the old covenant, are written in the heart in the new covenant. Contradistinction is defined by Webster, "Distinction by opposite qualities." Therefore, according to Mr. Fillio the law written on the heart is of opposite qualities to that written on stone. But what has become of that law that was written on stone? Did it pass away with the old covenant? It cannot be that it is written on the heart with the other law, for they are of opposite qualities; and as a man cannot develop two opposite characters at the same time, nor love and hate the same thing at the same time, so he cannot have two laws of opposite natures written in his heart at the same time. The law written on stone was the law of Ten Commandments; hence, the law of the new covenant is the opposite of the ten commandments!!!133 The same was held forth from 2 Cor. iii, 7-16. His exposition of this scripture went to show that the law "written and engraven on stone" was "done away." The Apostle asserts that the ministration of that which was engraven on stone, though glorious, was done away, and superseded by a ministration more glorious. Christ is the minister of the new covenant, and his service is far more glorious than that of the ministers of the old covenant. He is the mediator of a better covenant, having better promises, even the forgiveness of sin, because he officiates in the true Sanctuary, and offers better blood or sacrifice for sin. Heb. viii, 1, 6, 10-12; ix, 11, 12, 23, 24. But as on Heb. viii, so on this passage, Mr. Fillio said it was a better law. What law is spoken of in 2 Cor. iii? The one written on stone—the ten commandments. Then a better law than the ten commandments is the law of the new covenant. In view of his exposition of all these scriptures, is it not plain that he taught the abolition of the sum total of the law of Horeb? That declaration stands in our notes of his lectures as the conclusion drawn from the above scriptures. This chain of argument, as he termed it, is not forgotten by his hearers; and a denial, under such circumstances, involves him in far more difficulty than an acknowledgment would. The most plausible argument that he presented we come now to consider. Most plausible, because it has the appearance of being founded on the facts respecting the nature of law. It is as follows: F. "Matt. xii, 1-8. Dr. Doddridge in the Family Exposition says they traveled on the Sabbath, which was clearly a breach of the law. The law said, do no work. This was not a work of necessity. The law knew no exceptions, unless we say the exceptions were subjects of after enactment, and then the argument of the morality of the law would not stand." He has claimed that the Sabbath was nailed to the cross, or abolished at the crucifixion. Then it was certainly in force till that time. And if the Saviour broke this law of the Father, without any necessity, as he now claims, and while it was yet in full force, in what sense is he our pattern? and wherein shall we follow him? He did that which was lawful, and that only. But the point in his argument is this: the law said, do no work; and if exceptions are allowed it would disprove the argument for its morality. Which is to say that no after enactment could grant an exception to a moral law. As we desire all to examine this argument with care, we will state it and its conclusion in brief. A moral law allows of no exceptions. If an after enactment granted exceptions it proved that the law was not moral. But after enactments did require the priests to labor on the Sabbath-day. Therefore the Sabbath law was not moral. This appears plausible, yet it is a fallacy as may be easily shown. These special or after enactments did not relax the claims of the law; they only proved the claims by foreshadowing the necessary consequence of its transgression. There is no intimation that the law was any less binding, or the Sabbath any less sacred, because offerings were made on it by the priests. In proof of this we remark that the work of the priesthood was instituted before the man was stoned for Sabbath-breaking; therefore the law was in its fullest, unrelaxed force after it is claimed that the priests continually transgressed it. It may be claimed, indeed, that a strong necessity existed for the labor of the priests on the Sabbath, but Mr. Fillio, in his remarks on Matt. xii, said that was not a work of necessity. Now if he is right in all his positions it would follow that Christ and the disciples deserved the fate of the man in the wilderness, or else God's ways are not equal. But we consider such charges against the Saviour and his followers, akin to blasphemy, and meet them with the fact that the Saviour always vindicated himself because he had done only what was "lawful," but a breach of the law would be unlawful. If he broke the law he could not have said, "I have kept my Father's commandments." John xv, 10. But it is clear that their traveling was not a breach of the law; for they went to the synagogue, in obedience to the requirement of God, to have "a holy convocation." On this day they met to hear the reading of the law. Though the Saviour strongly rebuked the Pharisees for this, they still persist in accusing him of breaking the Sabbath. But to further and most clearly show its fallacy we will now make an application of his argument to the sixth commandment. Mr. Fillio took especial pains to hold up in contrast the fourth and sixth commandments, and we have said that his arguments struck with peculiar force against the sixth commandment, provided they were of any force at all. The sixth commandment says, Thou shalt not kill. Now if there is any precept in the decalogue to which Mr. F.'s argument will apply it is this; and this he says is perpetual and unchangeable as the eternal throne. We will now state this moral law as given at Sinai, and place by its side a special enactment given soon after. AFTER ENACTMENT.—If thy brother . . . entice thee, saying, Let us go and serve other gods. . . . Thou shalt surely kill him. Deut. xiii, 6-9. We have chosen this out of many texts of similar import, as it is very definite, and may therefore lay claim to the title of an "exception" if there is one to any law in the book. In the very passage which Mr. Fillio cited to prove that the Sabbath law was positive and not moral, [Num. xv, 32-36,] this "exception" to the sixth commandment is recognized, for the Sabbath-breaker was stoned, as the Lord directed. "The man shall be surely put to death; all the congregation shall stone him with stones." Here then we have (to use his terms) an after enactment granting exceptions to the sixth commandment. Therefore the sixth commandment is not moral. Thus the reader will see that we have fully sustained our position; to wit, that his argument bears stronger against the sixth commandment than against the fourth. The very words of the sixth commandment are reversed; therefore to make his argument bear against the fourth with equal force he must produce an "after enactment" exactly reversing the terms of the law, saying, "Thou shalt not remember the Sabbath-day to keep it holy." The truth of the matter is, there is no force whatever in his argument. The priests, when they offered the offerings on the Sabbath, and when they laid their hands on the murderer to put him to death, could not be charged with breaking the law, but they typified the work of remission in one case, and the execution of the penalty in the other, both to be effected by Christ subsequent to that dispensation. Mr. Fillio's argument would make the execution of the penalty equally wrong with the transgression. And in that case no law could be maintained except through wrong, and God would truly be unrighteous who taketh vengeance. Rom. iii, 5. Thus his argument is not only fallacious, but it tends to the most monstrous conclusions. We therefore dismiss it. F. "It is a moral impossibility to tell which is the seventh day from creation. Suppose it was known when the Hebrews left Egypt, it was lost again during the Babylonian captivity, for the Babylonians reckoned time differently." Those who observe the seventh day commence the day at sunset, while those who observe Sunday commence at midnight; yet I have never heard of any disarrangement of dates from that difference of reckoning, nor the loss of a day, by either class, in any community. Those who obeyed God in that dispensation reckoned time as we do now; while the Babylonians, who were heathens, commenced the day at sunrise. But we have yet to learn that there was any disagreement of days between them, or that the Jews would have lost the days of the week, even if they had adopted the custom of beginning them at a different hour. And if they lost it in Babylon so that it could not afterwards be found, how does he know that it was the seventh-day Sabbath on which the Saviour traveled. It seems truly singular that it was lost in Babylon so that it is impossible to find it even to this day, and yet it was so well known in Judea after the captivity. And here we would suggest a thought for his reflection, and for all who have such difficulty in finding the Sabbath in Babylon. Not only were the Jews in Babylon, but they were scattered through one hundred and twenty-seven provinces; yet after they were gathered from all the nations, they, with Jesus at their head, were all perfectly agreed on the return of each seventh day. Rather hard to lose, we think; and doubtless our opponents have not so great difficulty to find as to keep it. But what was most amusing to the hearers of Mr. Fillio was, that after stating this objection, he almost immediately commenced his argument in favor of the first day of the week! As a moral law is unchangeable, and can never be set aside, so a moral impossibility can never be overcome. And if it is morally impossible to find the seventh day of the week, how can it be possible to find the first day of the same week? These two days always come very close together; as there are but seven days in any one week, the seventh day of one will always immediately precede the first day of the next. And if Mr. Fillio can say, "To-day the Son arose from the dead," we can reply, "Yesterday the Father rested." Singular as all this may appear, Mr. Fillio is not alone here. Others have brought up the same objection against the Sabbath. What would they think if we should assert that they must all keep the seventh day now, as it is impossible to find the first day? Reader, look at this position: two days of the week standing together, so that when one closes the other immediately commences, and one observed throughout almost the entire world by heathens, Catholics, and Protestants, and the other cannot be found! Mr. Fillio's quandary on this point strongly reminds us of a story of a certain man who had a pair of match cattle which were so nearly alike that he was always troubled to tell how to yoke them up. He said, however, that he had no difficulty in telling which was the off one, but the near one he could not tell. We have now reached the climax of this part of the subject. That the Sabbath was blessed in Paradise he has not dared to deny. But to evade the force of this fact, he would fain make us think that the term "wickedness," in the days of Noah, specified every sin but Sabbath-breaking; he asserted that it originated in the wilderness, where it was instituted for the Jews: that it was openly disregarded and violated by the Saviour, but lost in Babylon beyond the possibility of recovery some time before. Now the way is fully prepared, to use his own words, to "take another step." This step is to establish the first day of the week. Having laid such a foundation as we have been examining, on which to build the next position, it might be expected that his first-day superstructure would be one of rare proportions. This we must next examine. J. H. W.
(To be Continued.) It is doubtless too often the case that the fear of the reproach of men leads many to stifle their convictions of the important truths of these last days, and shut their eyes to the light that shineth, and turn their feet from the way of preparation. How low and groveling such a course appears when we look upon it in its true light! To throw off our moral courage, to lay down our spiritual independence, and become slaves to the opinions and prejudices of mortals around us, worms like ourselves—why should we do it! And yet it is a fact that the opinions of society and the love of popularity hold many in bonds which they seem powerless to sever. As if in view of this very spiritual bondage which would throw its merciless arms around mankind, just as they ought to step out and act upon important and solemn truth, God through his prophet gives us counsel, yea even a command, upon this very point. "Hearken unto me," says he, "ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men neither be ye afraid of their revilings." Why? The reason is contained in the description of man's state and the fate which awaits him, as follows: "For the moth shall eat them up like a garment and the worm shall eat them like wool." Isa. li, 7, 8. O away with the trammels of pride and popularity! Away with a servile adherence to the opinions of men! The time is coming when the hail shall sweep away the refuge of lies; when distinctions will vanish like bubbles upon the sea; and the word of God only shall stand unshaken. Let that word alone be sought, and its requirements alone obeyed. But there is a reproach which we should fear to have come upon us. It is the reproach which those who by and by will find themselves lost, shut out of the kingdom, destroyed for lack of knowledge, will heap upon those who knew the truth, if they have not warned them of it. How should we bear to have our friends, as the dark and dismal prospect of utter and hopeless woe begins to open before them without possibility of escape—how should we bear to have them say to us, You knew the truth, but you told us not of it! You saw the danger coming, but you warned us not! You had the light, but you kept it hid! Oh! had you been faithful with us while probation lingered, we had escaped this miserable destiny! Let us see to it that we render not ourselves liable to such reproaches as these. Let people reproach us now, if they will, for doing our duty and warning them faithfully; but let them have no chance by and by to reproach us for not having done it. Let them reproach us now for pointing out the humble and narrow way to Mt. Zion but let them not reproach us by and by, because we pointed to them no way of escape from the coming storm. Let them now revile us, if they choose, for letting our light shine; but when the tables are turned, and Wisdom laughs at their calamity, and mocks when their fear cometh, let them not have ground to accuse us of having hidden it from their eyes. Their reproaches now, we are commanded not to fear, nor be afraid of their revilings; but woe unto us, if in that day we fall justly beneath their condemnation, and find the blood of souls upon our garments. In view of the decisions which will soon be passed for an endless eternity, let us acquit ourselves faithfully to our fellow-men. SABBATH--KEEPERS' CHILDREN.
By James White
We had not room enough in last week's REVIEW to say all we wished to say under this head. What we have written will apply, a portion to quite small children, a portion to youths from twelve to sixteen years of age, and not a small portion to young men and young women. What we have said we expect will offend some, be treated with indifference by others, while the devoted portion of the readers of the REVIEW will feel the force of the facts stated. We have just returned, fifty miles, from holding a two-days meeting at Monterey, and with weary limbs and aching head take pen in hand to continue the subject. What we have witnessed within a few days of the evident lack of pure religion among young Sabbath-keepers in particular (though they are not the only ones that lack) has called the condition of the young vividly up, yet we have time and space for only a few thoughts now. We would say, however, in regard to the meeting in Monterey, that the humble confessions, and the streaming eyes of many, give hope of a better state of things among the young in Allegan county. But we look abroad over the desolations of the remnant church of Jesus Christ with anguish of spirit while we see that there must be a speedy reform134 with a very large portion of the younger members, or they will be taken away as withered branches, or in other words, they will be spued out of the Lord's mouth. "Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit he purgeth it, that it may bring forth more fruit." John xv, 2. Again, "If a man abide not in me, he is cast forth as a branch, and is withered." Verse 6. Where are the young men and women among us who really bear fruit to the glory of God? There are some who are growing in grace, and in knowledge of the truth, but this number is very small. Some show forth good fruit of the religion they profess. They let their light so shine that others see their good works. These are the most powerful preachers of the truth, and are almost sure to lead others to the truth, and the foot of the cross, where they may glorify our Father in heaven by walking in his commandments. The Spirit of Christ, and the fruit of the Holy Spirit, are seen in their daily acts, and their conversation. The fear of God is before their eyes. They are conscientious. Love, pure love abides in their hearts, and the fruit of the Spirit is easily, without affectation, manifested in all the walks of life. Such have lost their love for this world, with its vain follies and pleasures. And more, they cannot be enticed by them. The spirit, and the vain practices of young friends are oppressive to the young Christian. "For ye were sometime darkness, but now are ye light in the Lord: walk as children of light; (for the fruit of the Spirit is in all goodness, and righteousness, and truth,) proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them." Eph. v, 8-11. Be not deceived, young friends. If you are Christians, you are Christ-like. If you are in Christ, you bear fruit to his glory. If you cease to be like Christ, and cease to bear fruit, you will be cut off as a withered branch. Every branch in Christ bears fruit. Many of you that read this, know that you are not as devoted as you once were. You know that you love the world more, and Christ and his cause less. Then know this also, young friend, that you are withering and being severed from the Vine. But it is your privilege to bear fruit to the glory of God. Says Christ, "Herein is my Father glorified, that ye bear much fruit." In doing this, you glorify God, follow Christ, have a good influence on those around you, and make sure your own salvation. O, be entreated to abide fully in the vine, and bear much fruit. How excellent is this fruit! "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh, with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit." Gal. v, 22-25. Says the Apostle, "Now, if any man have not the Spirit of Christ, he is none of his." Rom. viii, 9. There need be no mistake here. Those who have the Spirit will manifest its fruit; those who have not the Spirit are not Christ's. Where the love of the world is, there the love of the Father is not. Where pride, vanity, lightness, vain and foolish talking are, Christ is not. Where envy, malice, back-biting, exaggeration, high-colored story-telling and lying are, Christ will not tarry for a moment. "Be not deceived, God is not mocked." O, ye half-hearted, young professors, awake to your condition! Perhaps you do not live half for Christ and heaven. You may be one in whom Satan rules among the passions of the carnal mind, without hardly feeling the reproving Spirit. O, wretched indeed is your condition. We entreat you to either rend your hard, unfeeling heart, or else strip off that garb of Sabbath religion you now wear. "Who will be on the Lord's side?" May this inquiry echo, and re-echo throughout the remnant. May it thrill through the soul of the worldly, vain, careless young professor, and lead him to be wholly the Lord's. We solemnly believe that a testimony is ripening that will shake the present lukewarm church mightily. O, spare thy people, Lord, and give not thy heritage to reproach. What are young men and young women among us doing to advance the cause of truth? Most of them are doing nothing. They are living wholly for themselves. Most of them are making provision for this life as though Christ was never coming. Many of them do not think of the wants of the pilgrim servant of God, or the wants of his wife and children he leaves at home, perhaps to suffer for want of the comforts of life. Home, and the society of his family are as dear to him as to other Christians; but these he leaves to save souls. To you, young friend, he preached the word, and for you he earnestly prayed, perhaps with aching lungs, that God would for Christ's sake pardon your sins. He led you down into the water, and there baptized you in the name of the Father, Son and Holy Spirit. And are you heedless of his temporal wants? Ungrateful, unfaithful soul! If you have not like Peter denied your Lord, you have abused and slighted him in the person of his chosen servant. Every want he suffers is written against you in heaven. Every neglect he feels, every bitter tear he sheds, as he sees no fruit in you, will be marked against you. LETTERS.
By A. C. Bourdeau
"Then they that feared the Lord spake often one to another." BRO. SMITH: Our little meetings on the Sabbath, in this place, are generally spiritual, and we are much encouraged to press our way onward towards the high calling which is in Christ Jesus our Lord. God has highly favored us with his blessing of late. Five individuals have recently embraced the Sabbath in this vicinity. Four of them are French Canadians, and they are searching for more light on all points of present truth. Yesterday, our meeting was indeed a time of refreshing to us. Praise the Lord! The exhortations and admonitions given were meat in due season to every one present. I had an urgent invitation, not long since, to go and preach in the town of Fletcher, in this State. This was a new place, where the present truth had never been preached. Two weeks ago I met with the people there on First-day, and spoke to them on the subject of the Sabbath for the first time. Two preachers were present, who were very much opposed to the present truth. The people, also, at first, were much opposed to the Sabbath; but when the afternoon meeting was closed they were greatly interested. Four individuals decided to keep all the Commandments of God, and others are investigating. Their preachers are much agitated. Dieu voulant, I will preach there in two weeks. To-day a Methodist minister undertakes to show them that man has an "immortal soul," and that the first day is the Sabbath, or "Lord's day." We hope that more will soon take their stand with the commandment-keepers there. More anon. West Enosburgh, Vt., Aug. 16th, 1857. DEAR BRETHREN AND SISTERS: When I read the communications from the lonely and tried ones, I feel to deeply sympathize with them, being myself a pilgrim and stranger, seeking a home where Christ has gone to prepare a place for his disciples. To all who prove faithful he will give a crown of life. We may have severe trials here, and our way may be rough, yet it cannot be long, for soon Jesus will send his angels to gather his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. There will be no lonely ones left, all will be gathered home. There they will always behold the face of their Father and forever be at rest. There we shall behold our dear Saviour, not the persecuted, despised one, but the King of kings and Lord of lords, in all the glory which he had with the Father before the world was. No more mocked by the crowd that surrounds him, for that will be composed of saints, angels and his blood-bought throng, who will sing the new song of Moses and the Lamb. Methinks it will be a glorious sight to behold Jesus with his company, all clothed in white, with his Father's name written in their foreheads, in their hands the harps of God, and on their heads crowns of gold, singing praises to him who has redeemed them with his own blood. Oh, the boundless depths of God's unfathomable love in the work of redemption! No wonder that in view of it Paul exclaimed, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." Christ, when about to depart out of this world, having loved his own, he loved them to the end, (this is the way that Jesus loves,) knew full well that trials and sorrows awaited them; and he says, I will not leave you comfortless. I will come unto you. Oh, blessed words! How they have cheered many an aching heart! The hope of Jesus' coming! How oft it has filled our souls with glory when nought else could cheer. When trials have been sore upon135 us, when distress has racked our whole being, when death has stared us in the face, or when we have seen friends sink in the grave, what could comfort us then? Ah, it was the hope, the blessed hope of Jesus' soon coming; and it will ever cheer the hearts of the waiting ones till he comes and takes them home to himself. Now the solemn thought arises, Shall I be there? When I look at the straightness of the gate, and narrowness of the way, I fear; but still my hope is in God. The promises in his word are precious. In view of his willingness to save, and what he has done for unworthy me, I fear to doubt, and dare to hope with a hope that none can take from me, that I shall meet God's dear people on Mt. Zion. Some I have seen here, but many I shall never see, till I meet them there, and with them shine forth as the sun in the kingdom of our Father, and for ever enjoy the rest that remains for the people of God. Yours, in hope of eternal life. Lyme, N. H., Aug. 11th, 1857. DENY THYSELF.
By Uriah Smith
To rescue fallen man,
The Saviour's life was given,
And we may now through him
Secure a home in heaven. Shall self-indulgence then,
The Holy Spirit grieve?
And sinful habits lead
To where there's no reprieve? Why slaves to appetite?
Why not the victory gain?
Why not one effort more
Our freedom to obtain? O'erturn the treacherous box,
Discard the poisonous weed,
And every stimulant,
Of which we have no need. All heaven is on their side,
Who self-denying move;
'Tis only safe to do
As God and heaven approve. Say not, " We can't o'ercome"—
Experience can tell
Of many rescued souls,
From the open way to hell. The die will soon be cast,
The filthy be so still;
And vengeance to the last,
The guilty soul will fill. God's sentence will be just,
"Depart, I know you not,"
Then all the joys of sense
Will ever be forgot. I've called, and ye refused—
Ye would not heed my claim,
And from the book of life,
I've blotted out your name. If mercy lingers yet,
May we our strength renew,
And bid our idols all,
And sinful joys adieu. All who thus overcome,
Will on Mount Zion stand,
With crowns upon their heads,
And palm-wreaths in each hand.
R. SMITH.
Wilton, N. H. Happiness of another World.
HERE, the vessel is too capacious to be filled with all the pleasures and delights the world can lay together; but hereafter, our pleasures and delights shall be too full for the most capacious vessel to comprehend: our glory shall be so great, that power, as well as goodness, shall come forth from God himself, to renew and enlarge these vessels, that so they may be capable to receive and retain their glory. Strength and love shall go forth together, to prepare our dispositions for such transcendent and high condition. BRO. SMITH: We are called to announce to you, and through you to the friends of the cause, the death of our beloved sister Lanphear, who fell asleep Wednesday, the 15th inst., to await the resurrection morn, when the great trumpet shall be blown, awakening the saints to be clothed upon with immortality and eternal life, and become inheritors of his holy mountain. She became a believer in the near, personal coming of Jesus in '43, under Bro. Fitch's ministry at Painesville, where she then resided. She has ever since lived in the enjoyment of this faith, and about five years since embraced the seventh day as the Sabbath of the Lord, and has been much blessed in keeping it, notwithstanding much and near opposition. Through the sustaining grace of God she has ever been a bold and fearless advocate of truth, especially when thrown into the society of the popular ministry of these last days. It would seem that at such times the bright rays of truth would illumine and so enrapture her entire being, that language seemed inadequate to express, or communicate her sense of the exceeding and eternal weight of glory about to be revealed at the revelation of the Son of God from heaven. She was greatly endeared to us all, and we sorrow, but not as those without hope, for the promise is that those who sleep in Jesus will God bring with him. Her last request was that no minister should preside over her remains, as there was no congeniality of faith whatever, but that Bro. Stewart should be called to say what was necessary. He accordingly read and made a few remarks from the 37th chapter of Ezekiel, first 14 verses. "Son of man, can these bones live?" Sad and solemn was the scene connected with committing her remains to their resting place, but happy and soul-cheering the reflection that in a few short months the grave opens with shouts of Victory! Victory! Then will be heard the exclamation. Death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the Law, but thanks be to God who giveth us the victory through our Lord Jesus Christ. One who loves his appearing.
C. C. S.