Earlier text: ENDING OF THE 1260 YEARSARE DEMONS IMMORTAL SOULS?
By Stephen T. Fowler
BRO. SMITH: I have just listened to a discourse delivered by an Elder of the Disciple church on the miracles performed by our Saviour in casting out devils, and unclean spirits, in which he made the statement that the word devils used in the New Testament was translated from the Greek word daimoon which should be translated demons, the meaning of which (according to a variety of authority which he quoted) is disembodied spirits, or the spirits of dead men. Consequently he took the position that the devils which our Saviour cast out were disembodied spirits who had taken up their abode in those persons from whom they were expelled. He also quoted, I believe, from the epistle of Ignatius to show that our Saviour used the word daimoon (meaning disembodied spirit) in Luke xxiv, 39. He referred also to necromancy forbidden by God, and defined it as foretelling by the spirits of the dead. If the above statements are correct in regard to the meaning of the original word daimoon, it would be strong proof that there is a part of man which can think and act independent of the body. Believing that there is another explanation which can be given of the word above mentioned which would be more in harmony with the other teachings of the word of God on this point, I would request you or some other brother to give your views on the subject in the Review and Herald. To me it is altogether a new way of proving the immortality of the soul. I would also like to have a true definition of the Hebrew word from which Neoromancer is translated. STEPHEN T. FOWLER.
New Brunswick, B. N. A. The criticism referred to by our correspondent in the foregoing is not correct. That the Disciple Elder could produce some authority for calling demons departed spirits, is not to be questioned; for some lexicographers so define it; always, however, in a secondary sense. And by producing these, and keeping back all other definitions, he would be able to make his case appear quite strong to those unprepared to detect the sophistry. This, however, is not the principal and primary signification of the word. As to the use of the word in the New Testament, we first remark that the word devils is usually translated from daimonion instead of daimon [δαίμων], the latter occurring but five times, the former sixty. Daimonion is defined by Greenfield, “A heathen god, deity, demon, evil spirit, devil.” This is his entire definition. The word is defined by Robinson thus: “A demon; i. e. 1. Generally, a deity, a god; spoken of heathen gods. 2. Specially, a demon, genius, e. g., tutelary and good like that of Socrates, or also adverse and evil. Hence, in New Testament, a demon, devil, an evil spirit; the same as an unclean spirit, Luke viii, 29, 39. These spirits are represented as fallen angels, 2 Pet. ii, 4,” &c. Both these authorities make daimon to mean the same; and neither of them give to either word, in any case the signification of “departed soul.” Of the word daimonion, the entire definition given by Liddell and Scott is, 1. The deity, or divine essence. 2. An inferior race of divine beings, demons. 3. The name by which Socrates called his genius, or the spirit he supposed to dwell within him. In New Testament especially, an evil spirit, a devil.” They give the word daimon the definition of, 1. A god or goddess. 2. The deity the divine essence. 3. The souls of men of the golden age, hovering between heaven and earth, and acting as tutelary deities. 4. In New Testament, an evil spirit, devil.” Daimonion is first defined by Parkhurst, “A deity, a god, or more accurately, some power or supposed intelligence in the grand object of heathen idolatry, the material heavens or air.” After quoting from various authors quite largely on this point, he gives a second definition as follows: “II. Besides those original daimonia, those material mediators, or the intelligences residing in them, whom Apuleius calls ‘a higher kind of demons, who were always free from the incumbrances of the body, and out of which higher order Plato supposes that guardians were appointed unto men,’—besides these, the heathen acknowledged another sort, namely, ‘the souls of men deified or canonized after death.’” Hesiod is his authority for this definition. A third definition then follows in these words: “III. And most generally, an evil spirit, a devil, one of those angels who kept not their first estate, and are called by the collective name, Satan, and the Devil; and who at the time of our Saviour’s appearance in the world, were permitted to possess, and in various and dreadful manners to torment, the bodies of men, by which means was manifestly displayed their malice to mankind; as our Saviour’s divine power and benevolence to human nature were demonstrated by casting them out.” Under the word daimon, second definition, he says, “In the New Testament it is used only for an evil spirit, a fallen angel, a devil, unless, perhaps, in Rev. xviii, 2.” So much for the definition of these terms. Our principal concern of course is, to know in what sense they are used in the New Testament. And it will be noticed that while only two of the authorities quoted refer to the heathen practice of deifying departed souls, supposed to be conscious, and then calling them demons, they are all particular to state explicitly that in the New Testament these terms are only used to signify fallen angels or devils. How the word came to be applied to departed souls in any case, is not difficult to conceive. The heathen having become indoctrinated into the first teaching of Satan on this subject, “Ye shall not surely die,” but “shall be as gods,” Gen. iii, 4, 5, and believing such25 to be the condition of departed souls, of course applied to them a term expressive of it. But the fact that the term is ever used in any other sense, is fatal to the claim of the Disciple Elder that it must mean departed spirits in the New Testament. Thus, we meet with the term daimon, or daimonion, on the sacred record. Now if the word had no other meaning but departed spirit, his claim would be good that it must mean so here. As it is, we reply, The word has other meanings besides deified dead men; it means also fallen angels, evil spirits; we claim that it has this meaning in the New Testament, and before you can show that it here means departed spirits, you must bring more proof than the simple fact that it was occasionally so used by heathen writers to conform to their heathenish views. All the lexicographers above quoted, we have seen are agreed that in the New Testament the word means only an evil spirit. We may instance in Mark iii, 22, 23, one of the many passages which show in what sense our Lord used it. He was here accused by the scribes of casting out devils [demons] by Beelzebub, the prince of devils [demons]. He replied, “How can Satan cast out Satan?” Our Lord thus settles the question that all the demons he cast out were a part of the great family of Satan, that is, fallen angels, evil spirits. “Doddrige calls this a demonstration of the point, and consequently maintains that ‘Satan was considered as the prince of the demons who were cast out by Christ, and are elsewhere represented as his angels’ (Family Expositor, i, 337, Lond. 1799).”—Kitto. Dr. Hales (Sacred Chronol. Vol. iii, p. 521) thinks that the “heathen ‘doctrine of demons’” may be referred to by Paul in 1 Cor. viii, 4–6; Eph. ii, 18; 1 Tim. ii, 5–7, and adds: “The Jews, however, and the later Greek philosophers, Plutarch, &c., used the word demons in a bad sense, as denoting evil or infernal spirits. And it is so understood everywhere else in the New Testament, except the foregoing passages, according to the observation of Bishop Newton in his masterly dissertation xxii, on St. Paul’s doctrine of demons, and apostasy of the latter times foretold, 1 Tim. iv, 1–3, Vol. ii, pp. 437–445.” Lardner, on the word demon (Vol. i, p. 470), says, “But generally, for certain, in the New Testament, and ever since, among all Christian writers, the word has been used to denote an evil spirit.” Concerning the views of the fathers it is of no consequence to inquire. Whatever comes from that age when heathenism was engrafting itself upon Christianity is of doubtful authority. A celebrated writer affirms that every error which has ever disgraced the Romish church can be defended from their writings, or what purport to be such; for the church of Rome has had every opportunity to cut and carve them as she wished, and has not been slow to improve it. Our Lord, as any one will see by looking at the Greek Testament, did not use the word daimon, but pneuma, in Luke xxiv, 39. The word necromancer occurs but once in the Old Testament, Deut. xviii, 11, and is made of two words, one signifying to inquire of, and the other meaning the dead; literally one who inquires of the dead. Webster says, “Necromancy, properly the art of revealing future events by means of a pretended communication with the dead. This imposture is prohibited.” There is nothing in the Bible or elsewhere to show that it was what it claimed to be. We have said enough to show that the Bible teaching of the unconsciousness of the dead, is not shaken by the heathen doctrine of demons. HOW TO LABOR PROFITABLY.
By Dudley Marvin Canright
It is not altogether the amount of labor performed, long hours and days of hard toil, rising up early and sitting up late, it is not this alone that will accomplish the most. I have frequently known men who are always at work and yet are always poor as poverty. Others with half the labor fare much better than they. Now what is the matter? Manifestly it is a lack of wisdom in rightly applying their labor. I was brought up a farmer, and have carefully noticed the effect of different modes of farming. One man, for instance, having a large amount of means to raise in a short time, resolves to do a big year's work on his farm. He lays out to put in a large field of corn, a large field of wheat, several acres of potatoes, cut many tons of hay, &c., &c. In the spring he is in a hurry to get in the first crop as early as possible. He cannot spare time to pick up the stones, pull the stumps, nor dress his grounds. Being in a hurry his ground is not ploughed any better than it ought to be. The seed is hastily sowed. Then he hurries to another field and puts in another crop, in the same manner. When the corn is up and needs cultivating, he is so driven with other duties that he puts it off as long as he can. At length when the weeds are about getting the mastery of the corn, he goes at it and dresses it as well as his limited time will permit. Perhaps he does not stop to hoe it at all. In short it is not half cultivated as it should be, neither are any of his crops. Before he gets ready to cut his hay, it is ripe and thus much is lost in its quality. He cuts down a large amount before gathering it in, perhaps. This gets wet from one to three times and thus is nearly spoiled. His excuse is, that he had not time to attend to it. Hence he has to feed poor, musty hay for a year to come. Whether his excuse is good or not, his stock feel it very materially. His wheat is dead ripe before he can harvest it, hence much is lost in gathering. Perhaps it is left to grow in the shock. When he takes it to market he has to sell it for the lowest price. His corn for a lack of proper cultivation looks small, and yellow. When he comes to harvest it, instead of large, full ears of sound corn, he gets only a small amount and poor quality. A good share of it is soft, frost bitten nubbins. From twenty acres he receives no more than he ought to have obtained from five. So it is with his wheat, his potatoes, his hay, and everything he has. It is all the poorest quality, and he has to sell it for the lowest price in the market. This is one mode of farming. From observation I see that it does not pay very well. There is another mode which is more profitable. The farmer undertakes no more than he can readily do and do it well. If he has to plant a field of corn, he first calculates how many acres he can cultivate well. This ground he prepares well, ploughs it deep and good, and then plants it with the choicest seed. As soon as it is up, he begins to cultivate it, and hoe it, the weeds are all kept down and every hill receives special care. His fields look beautiful and all admire it. When he comes to harvest it he has a bountiful crop and that which is of the best quality of corn. It is ripe and sound and commands the highest price in the market. From five acres he actually receives as much grain as his slack neighbor does from twenty. So it is with his wheat, his potatoes, his stock and every thing else. His motto is, “Whatever is worth doing at all is worth doing well.” Now who has not seen both of these classes of farmers. In fact it is true of every trade. The wise man has well said, “That he becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich.” We all admire and praise the latter, but despise or pity the former. Now the Lord has a field and has sent laborers into it. Is not the same principle as good in doing the Lord's work as in doing our own? Should we not use as much prudence and wisdom in this work as in any other? I think we should, and that the effect would be the same. Paul says to Timothy, “Study to show thyself approved of God, a workman that needeth not to be ashamed.” Many farmers ought to be ashamed of their work, and so had many ministers. To illustrate: A Seventh-day Advent minister goes into a new place to present the truth. He labors perhaps from three to six weeks—succeeds in convincing many of the truth, gets from fifteen to sixty keeping the Sabbath, to see the truth on the life and death question, the soon coming of Christ and a few prominent points. Perhaps many of them are unconverted and none of them have much experience. The polishing and refining part of the message, that which reaches the heart and reforms the whole life, true practical Christianity, they are almost entirely ignorant of, and they are left to hear it from some other source as best they may. Many who are interested and who are convinced of the truth, and who might be brought in by a little more labor, are left with the hope that they will soon embrace the truth. Right here, when all is in an unsettled condition, when the battle is but half fought, and the cause is in the greatest need of help to establish it firmly, at this critical point the minister must leave. The little flock beg and pray for him to stay. They plead their inexperience, their ignorance of many points of truth, the strong opposition which is coming against them, and their great need of help generally; but it avails nothing; the minister must go. He pleads that the field is large, that there are but few laborers in it, and that there are calls for help in every direction. He must go to other places where they are starving for the truth. So he leaves them, perhaps not to be visited again for weeks, for months, or even years. He goes to other places, and repeats the same work. Now after the lapse of six months or a year, go back to that place and see what you will find. It would be fitly represented by a field of corn planted in the spring, and never visited again till fall. Probably from a quarter to two-thirds of those who began to keep the Sabbath have given it up. Those who still remain, are not more than half in the truth. They have partially the theory of the truth but lack the spirit of it. Many know just about enough to fight with it. They are few, weak, and perhaps divided. Instead of being any honor to the cause, they bring reproach upon it. The neighbors conclude that if this is Adventism they do not want it, and who can blame them for this? Now this is no imaginary picture, but just such work may be found all through the field. It does not need much argument to convince us that this is not as it should be. It is similar to the slack mode of farming mentioned above. This work is too important to be carried on in this way. Much labor, and toil, and time, and much of the Lord's money is squandered by such labor. When a work is begun it should be thoroughly followed up. Without this we can no more expect good fruit than the farmer can without diligently cultivating his field. A crop left to itself is soon choked with weeds and briers. So a church left to itself without proper care is soon filled with trials and difficulties. Nothing is gained by this hasty way of working. One good, sound, spiritual church is worth a dozen poor ones. More souls at the last day will be saved from this one church than from all the others put together. If these are the facts, and none can doubt that they are, we need to reform somewhat in our manner of raising up churches. We must not be in such a hurry to go from one place to another before our work is done. In many instances half the labor wisely applied would accomplish much more than is now accomplished with all our haste. “Haste makes waste” in the cause of God as well as in any thing else. If we would always stay in a place till our work was thoroughly done, how many church trials, and long investigations would be saved. It is those that endure to the end that are to be saved, not those who begin. It is that which we finish, and not that which we commence that is profitable. I am satisfied that in many places where we now have weak, sickly churches there might have been, with a little additional labor, large and flourishing societies. We need to use wisdom in preaching the gospel as well as in cultivating a farm. A house half built is worse than none at all. So a church half built is a curse to the cause. We have a very solemn and comprehensive message for the people. It is not simply a theory, but it is a preparatory work. Until this message has had a sanctifying influence upon the people to whom we preach, no good has been accomplished. Simply to get people into the Sabbath amounts to nothing. They must be converted, soundly converted to all the truth. When this is done we shall not have so much to do over again. May the Lord help us not only to work hard but to work well, not only to have a zeal but to have a zeal which is according to knowledge. Amen. Mercy, Giving, and Blessing
Mercy is the queen of beauty, and the blessed offspring of the King of Glory. Give, and it shall be given you, is a maxim little believed. A LETTER IN RHYME.
By Richard Town
SCATTERED PILGRIMS, God will lead you
Through the trials in your way;
Through this night of gloom and darkness,
To a bright and endless day.
Though the anger of the nations,
Here may weigh your spirits down,
God will lead through tribulations
Those who soon will wear a crown. Here your joys are mixed with sorrow,
Here you suffer toil and pain;
But a time of peace awaits you,
When the Prince of peace shall reign.
No more wars of desolation,
No more will the cannons roar;
Swords and spears will all be banished
From that bright, immortal shore. Cheer up pilgrims, trust in Jesus;
He has suffered in our stead.
He's our life and resurrection,
He will bring us from the dead.
Hail with joy the passing tokens,
Which proclaim the Saviour nigh;
Then will end all earthly trouble,
When we live no more to die. You may part with wife and children,
You may leave your friends and home,
Tender ties may all be broken—
Pray in faith, Thy kingdom come.
Come Lord Jesus, O come quickly,
Claim the kingdoms for thine own;
Break the rod of vile oppression,
Take thy ransomed people home. May God bless you, weeping pilgrims,
May your hope be firm and strong;
Sure the vision will not tarry,
Though it seem to tarry long.
May you here, though tried and tempted,
Walk by faith and not by sight;
Soon will end this earthly conflict,
Soon will dawn the morning's light. Wayworn pilgrims, don't get weary,
Though the way may dark appear;
Now lift up your heads, rejoicing,
For your blessed Lord is near.
You have passed the signs and landmarks,
In the desert, on your way;
Soon you'll see the glorious morning
Of a never-ending day. Youthful pilgrims, be admonished
In the slippery paths of youth;
Don't, for all the world can give you,
Turn your back upon the truth.
All earth's gold and gilded treasures
Soon will crumble and decay;
Then take courage, youthful pilgrims,
Don't forget to watch and pray. Young and old, how do you prosper?
Are you striving for the prize?
Are you laying up a treasure
Where true pleasure never dies?
Have you learned that gold will perish,
And all earthly things are dross?
Have you learned a self-denial?
Have you learned to bear the cross? One and all, prepare to meet us,
Pilgrims in the paths of old.
We are traveling to a city,
Where the streets are paved with gold.
There the tree of life will flourish,
Every month her fruit will yield,
And her leaves will heal the nations
Which at last are saved and sealed. Oh! the rapturous thought! how glorious!
Nothing there to mar our peace.
No unholy thing can enter,
Worldly strife and battles cease.
All is pure, serene and holy,
God himself will be our light;
There we all shall reign forever,
In a world that knows no night. RICHARD TOWN. Franklin Co., N. Y. “I WILL COME AGAIN.”
By Mary E. Guifford
Centuries after centuries have rolled by since our Saviour spake these blessed words, yet, still we wait his coming. Will the promise fail? that precious promise which has ever been the Christian’s hope and solace amid the cares and turmoils of this weary life? Ah, no! never, never will that fond hope be crushed. Says Jesus, “Heaven and earth shall pass away, but my words shall not pass away.” That promise, then, will be fulfilled. Yes, our glorious anticipations will yet be realized. And daily do we see the evidences multiplying around us, which proclaim his coming near at hand, “even at the doors.” We have not long to wait. Earth’s drama will soon be over. Its closing scenes will soon be enacted. Yes, its long career of sin and wickedness is almost done. Soon shall we behold our Saviour upon the white cloud arrayed in heavenly glory, coming to redeem from the power of Satan all those who faithfully do his will, and love his appearing. Truly we are living in the last days. We have only to cast our eyes about us, to see manifested those characteristics of the latter days which the apostle so plainly describes in 2 Tim. iii, 1–5. Who can fail to see that we are living in “perilous times;” that mankind have become lovers of their own selves, boasters, proud, blasphemers, covetous, despisers of those that are good, lovers of pleasure more than lovers of godliness In short, the whole catalogue of sins here mentioned is applicable to the present time. And, says the apostle, Their folly shall be manifest to all men. Is it not so? Are not these apostolic predictions being literally fulfilled before our eyes daily? Then let us lift up our heads and rejoice, knowing that our redemption draweth near. Yes, in a little while, if faithful, we shall join the redeemed host, and receive the glad fruition of our hopes. A few more days of toil and sorrow, a few more crosses to bear, a few more afflictions and persecutions to endure, then will Jesus come and verify unto us his promise, “I will come again and receive you unto myself; that where I am, there ye may be also.” Oh! glorious hope! precious promise! Our blessed Saviour is coming, and he will loose the icy bands of death and restore to us our loved ones; and, clothed with immortality, we shall together wing our happy, joyous flight from this dreary world to regions of eternal bliss. “Then let us be faithful! soon Jesus will come,
For whom we have waited so long;
Soon, soon, we shall enter our glorious home,
And join in the conqueror’s song.” MARY E. GUIFFORD.
Castalia, Ohio. PHEBA A. FOSTER
By PHEBA A. FOSTER
DEAR BRETHREN AND SISTERS: Having been a wanderer from the fold, and thinking perhaps it might encourage some backslider to return before it is forever too late, I will write a little of my experience. About three years ago, the truth found its way to our hearthstone, and I with my mother and sisters began to keep the Sabbath. I withstood the taunts and jeers that were thrown at me on every side by my companions and others, for about one year, when in an hour of weakness I relinquished the Sabbath, and was welcomed back to the circle of Sunday-keeping friends. When there, every influence was thrown around me to keep me from God. But they could not stifle the voice of conscience. I knew that I was doing wrong, and many times I would have gone to Jesus and asked forgiveness of my great sin but for the thought that I was unworthy of his love. At last I determined never to try to be a Christian again, but take the pleasures of this world while they lasted. Thus I went on adding sin to sin, until I had grown very thoughtless. But still I felt there were no pleasures in this world worth having; they always left an aching void behind.27 In the winter of 1865, there was a revival in the Congregational church at our place, and I among others was awakened to a sense of my sinfulness. Then the question came, Why couldn't I serve God just as well if I kept Sunday as if I kept the Sabbath? I saw others that I thought did, and concluded that I could. But I have learned by bitter experience that the way of the transgressor is hard. Thus things went on. I became convinced that I could not serve God that way, and gave it up. Last fall, Bro. and sister Taylor were at our house, and through their influence my brothers embraced the Sabbath. Last spring, Bro. Whitney came to this place and held several meetings. At first I stayed away. I knew that I should hear the words of truth if I went. But I went the last two evenings, and the words I then heard made an impression on my mind which I could not forget. At last, after many sleepless nights and miserable weeks, I determined to keep the Sabbath. And although the first step was taken in the dark, yet I can say from my heart that never in all my life did I experience such true joy as when I felt that my sins were forgiven. My father commenced keeping the Sabbath before I did; and now we, a family of seven, are waiting for baptism next time a messenger comes this way. Bro. Cottrell was here last week, but the recent rains had raised the river so high that we concluded to wait a while longer.
Now, my dear friends, whose eyes may chance to fall on these lines, I would say, If you have never sought Jesus with all your heart, now is the time, now the day of salvation. If you have wandered from the fold, return again, for you will find more true joy in serving the Lord that all this world can boast. In hope.
Wash. Co., N. Y. Maxims on Charity and Wisdom
A sanctified Christian is a father to all in charity, and yet a servant to all in humility. That crop that is sown in mercy shall be reaped in glory. Men frequently discover more wisdom in laying out than in laying up. Though the sun of charity rise at home, yet it should always set abroad. I LOVE TO HEAR THEM SPEAK.
By B. F. Merritt
When in our social meetings, how encouraging and cheering it is to hear the aged pilgrims who long have borne the cross, speak, and tell how the Lord has dealt with them while they have been sojourners here, and of their confidence in Him whom they have so long trusted, and of their hope of deliverance from the evils of this world, when the Lord comes. I love to hear them talk to glorify God and encourage those younger to earnestly strive to faithfully do the Master's will. What a comfort to them to look back over a life well spent in the service of the Lord, and to feel that “he doeth all things well” for them, and that they are resigned to his will. They are happy, although the prospect before them is to be laid beneath the sod, to sleep a short sleep before they go home; for they know that their reward is sure. And then I love to hear those speak who are of middle age, who are contending with the stern realities of life, and upon whom devolve the principle responsibilities of the church; who, while their cares are so many and duties so various, try in all they do and say to honor God, and to acknowledge him in all their ways. They are the happiest men and women of earth who acknowledge the guiding hand of the Lord in all their affairs in life. I love to hear those speak who are just entering upon the stage of active life, who have made the profession before men that they are disciples of Christ, and who are trying to bear their cross and follow him through evil as well as good report. With what joyful emotions do we hear them tell of the peace they feel in believing on him, and of their hopes of spending a life of usefulness in his service, and of being permitted, finally, to share in the joys of the faithful. And to hear the children speak. Oh! how glad I am to hear little boys and girls confess the name of Jesus, and call him Master and Lord—to tell that they love that dear Friend who has done so much to open a way of salvation for us, and that they ever desire to do his will. Happy are they who early seek the Lord, and endeavor to be guided all along the journey of life by his word and Spirit. Jesus loves to have little ones believe in him and speak to his praise. Dear friends, we may all do some good by trying to speak to our Master's praise. Let us not withhold that glory which is due him from us. Let us remember that he has said, “Whoso offereth praise glorifieth me, and to him that ordereth his conversation aright, will I show the salvation of God.” Then let us all speak often to each other, and encourage, instruct, and comfort one another, as we see the time approaching for the coming of our Lord. Sister Goodrich’s Testimony
By Alice K. Goodrich
DEAR BRETHREN AND SISTERS: I feel thankful to our heavenly Father that by his grace and mercy I have been led to embrace the light of present truth. It has been about one year and a half since I commenced keeping the commandments of God and the faith of Jesus. I never have had during that time any desire to give up my faith in the third angel's message. I have seen some very dark hours, and had some severe trials; but, thank the Lord, his grace has been sufficient for me thus far, and I expect if ever I enter into the kingdom, it will be through much tribulation. The more I read my Bible, and the nearer I live to God, the brighter and more precious these truths become to me; and I do feel determined by the help of God to be an overcomer, and go through with his people to the kingdom. When I realize the awful times in which we are living, that darkness is covering the earth and gross darkness the people, my heart is very sad, and I feel to pray earnestly that God in his mercy will help us as a people, to arouse out of sleep, put on the whole armor, and so live that we may be able to stand in the great day of his wrath.
ALICE K. GOODRICH. A. O. TOBEY
By A. O. Tobey
BRO. SMITH: With others who are isolated I can attest to the value of the Review, as it comes from week to week laden with the precious truths of the gospel. It is all the preaching I have, as I do not attend the meetings here, for the pith and marrow of the gospel seem wanting; but alone in my room with my Bible and the Review, on God's Sabbath I can find that food which my soul craves, and which must be precious to all those who believe in the third angel's message. “A word spoken in due season, how good it is.” So I thought as I read the sermon in the last paper on the “Dangers of Unbelief.” It has been blessed to my soul, and in deep humility for my past unbelief, I sought the Lord; and consecrated myself anew to him, determined that with his assisting grace, with strength given from on high, I would be more devoted to him, and live more in accordance with the glorious truths made known to us from time to time. As I have hitherto dishonored God by lack of faith and trust in him, so would I from this time forth trust in him with all my heart, and devote the talents, time and means which he has given me, to the furtherance of the truths of the gospel. It is no time for the children of God to be idle now. It is no time to withhold what is due, lest sowing sparingly, we reap also sparingly. Brethren and sisters, let us one and all come up to the help of the Lord against the mighty. Let us bring all our tithes into the store-house and see if the Lord will not pour us out a blessing that there will not be room enough to receive it. Let us watch and pray lest we partake of the spirit of the world, be led away with the errors of the wicked, and fall from our own steadfastness, and be involved with them in the general destruction. May the Lord help us to do his will, to obey all his commandments, that we may have an abundant entrance into the glorious kingdom of our Lord and Saviour Jesus Christ. WM. JOHNSTON
By Wm. Johnston
BRO. SMITH: After a pleasant ride in the cars, I arrived safe at home from Conference, finding all my friends well, and anxious to know what kind of people I was among at Battle Creek. When I told them how you lived, dressed, and slept, (almost in the open air,) they wondered how you could stand it, and asked if you were not a poor, thin, sickly looking people. When informed that the very reverse was the case, some would reply, “Well, I think it would kill me!” I stopped at Jackson with Bro. Palmer the first night after leaving B. C., and next morning took the cars in company with an advent sister also returning from the Conference. Two Congregational preachers who had been attending a Conference of their order somewhere in Michigan, occupied the seat just before us, and hearing this sister tell me how long she had been keeping the Sabbath, &c., the oldest of the two turned and asked her if she did not keep the Lord’s day? Oh, yes, said she, we keep the Lord’s day, that is, we keep the seventh day of the week, which is, according to the Scriptures, the Lord’s holy Sabbath or rest-day. Then a lively controversy commenced, and in a short time the old gentleman was completely silenced. The other now came to the rescue, and abruptly asked, “Do you believe in the divinity of Christ?” I now thought it was my turn to join in; so I replied, Why, yes sir. We believe that Christ is all divine; that in him dwelt “the fullness of the God-head bodily;” that he is “the brightness of the Father’s glory, the express image of his person, upholding all things by the word of his power,” &c., &c. Ques. Then you must believe he made the Sabbath? Ans. Oh yes, he made, and is Lord of the Sabbath. Q. Then you must admit that the same power that made, has a right to alter or change, the day? A. Certainly; but did he do it? A. Yes, sir, he did do it. Q. When, how, and where? A. When he rose from the dead on the first day of the week. I suppose you will admit, he rose on the first day of the week? A. Yes, we will admit it, but you cannot prove that he did so; and even if he did rise from the dead on the first day, does that prove that it is the Sabbath? Surely, we think it does not? but if you will give us one passage of scripture which says that Christ’s resurrection changed the Sabbath from the seventh to the first day of the week, we will come over to your side of the question. He then went on to state how the disciples met for worship, and Christ met with them on the first day of the week; and how the fathers who were contemporary with the apostles, declared that the first day of the week was observed as the Sabbath ever after the resurrection, by the Christian church. I told him that we did not care a pin what the fathers said on the subject, so long as we had proof positive, that the grand-fathers, for at least thirty years met with the Jews and other devout persons to worship God and to declare the unsearchable riches of Christ,—life and salvation through his name to a dying world. Surely sir, if the Sabbath had been changed from the seventh to the first day of the week, the writer of the acts of the apostles would have known something about it, and told when and how the change took place. We now changed the subject, and talked about the necessity of keeping the commandments of God, of living right, and of being prepared for the coming of our Lord. The younger one of the two, appeared to be softened down, and said he would think of these things, and try to meet us in our heavenly Father’s kingdom. I thank you sincerely for your kindness to me; and I thank the dear brethren and sisters for their affectionate greetings whenever we met. MARY A. BALLARD
By Mary A. Ballard
BRO. SMITH: My love and interest in present truth is greatly increased, and I can truly say that I feel like living it out. I feel much the need of the help of God to get on higher ground, and give my whole heart to the work. God's people are advancing in the true light, and I want to be one among them. As I look back upon my lonely life, I see where I have been in a lukewarm state. I praise the Lord that I have been able to see it, and that it is possible to overcome. How much I thank my brethren for the Review. Without it I should not know how to live. Sabbath after Sabbath I spend all alone, excepting my little children, in reading the Review and the Bible. I would say to the lonely ones, be faithful; it will not be long ere Christ will come to gather home his jewels. Then we may each share in his kingdom. MRS. L. W. JONES
By Mrs. L. W. Jones
DEAR BRETHREN AND SISTERS: Four years ago last winter my mind was led by some unknown cause to search the Bible on the question of the Sabbath. And to my surprise I could find no grounds for keeping the first day of the week, but every thing in favor of the seventh day. I wondered that I had never seen it before, and concluded that I would commence with the new year to keep the right Sabbath; but I let it pass thinking that I could not keep one day and the rest of the family another. My mind however was not at rest, and when another Sabbath came, I and my little daughter commenced to observe it, and I have never yet been sorry. The next August I commenced to take the Review, and my little girl the Instructor, (recommended by a dear sister of mine in the Advent faith,) for our Sabbath reading, and I prize them very highly, and am trying to live up to their teachings. There are no Sabbath-keepers within a number of miles of us and I have not had the privilege of meeting with those of like precious faith but four times in the four years; but I enjoy the sermon and conference departments in my paper very much; and often read my own experience in the letters. I have discarded tea, coffee, and pork, and eat but little meat of any kind, and am striving to overcome all of my besetting sins, and be ready to meet Jesus when he comes.