Earlier text: PLAIN TRUTHS"THE LAW OF THE CHRISTIAN SABBATH."
But before we proceed with our argument, let us notice how the Tract under consideration, disposes of the difficulty—a task to which it now addresses itself in the following language. We head the paragraph, THE CHANGE OF THE SABBATH.
'But here the objector may say, If the law of the Sabbath is to be strictly adhered to, let us observe the seventh day. It may be replied, Let us settle first principles, and understand what is the Sabbath law. Is it not this, that a certain portion of time, say a seventh, shall be separated from common to sacred uses, and consecrated to religious worship? Whether that day shall be the sixth, or the seventh, or the first, is a mere matter of external and positive appointment, which does not enter into the essence of the Sabbath at all. The institution may remain intact, though the day be varied. Hence the command is, 'Remember'—not the seventh—but 'the Sabbath day, to keep it holy.' Now let us imagine that, in the history of revolving ages, new manifestations of the divine character are made to the sons of men, manifestations that exceed in glory that which the Sabbath was first appointed to commemorate; there would be no invasion of its essence, but an enhancing of its importance, were it to be constituted the memorial of these sublimer manifestations.' 'And this is what we affirm has actually been done. In that work of redemption, which was completed when our Lord arose from the dead, the character of God was displayed with a luster which threw the glories of creation into the shade. It was the grand manifestation of God's moral attributes; the creation of 'new heavens and a new earth.' The Sabbath was henceforth to be the memorial of both, and now, most prominently, of the last and greatest. The first day of the week that witnessed the completed redemption, thus became more appropriate than the seventh, and it was meet also that, in accordance with this, the sacred institute should receive a new name, and be called the Lord's day.' But while these changes took place in what might be called the externals and accidents of the day of holy rest, it was still, in its essence, the Sabbath that had existed for four thousand years. It was, like the ark of God, changing its place from the tabernacle of David to the temple of Solomon, the chosen symbol, as from the beginning, of God's presence and blessing. The ark was still the ark, although it changed its place; and the Sabbath is still the Sabbath, although it has changed its day. In the invitation to "settle first principles and understand what is the Sabbath law," we heartily join. But when it is asserted that all it requires is, "a certain portion of time, say a seventh;" that the day is a "mere matter of external or positive appointment, which does not enter into the essence of the Sabbath at all;" that "the institution may remain intact, though the day be varied;" and that the "command is to remember not the seventh" &c., we are obliged to take a stand of unqualified opposition to the position taken. If the fourth commandment does not according to every law of language, command the seventh day, and the seventh day only, to be kept holy, it means nothing. But since it has been called in question, let us examine its phraseology. "Remember the Sabbath day to keep it holy. Six days shalt thou labor, . . . but the seventh day is the Sabbath of the Lord thy God" &c. God has here told us to keep the Sabbath, and he has told us what day of the week the Sabbath day is, namely, the seventh. Now in what respect would it have been different, if he had simply said, Remember the seventh day to keep it holy? None at all. We marvel that any one should ever have imagined a distinction. We are required to keep the Sabbath day, or the day of the Sabbath, or rest; God tells us that this is the seventh day of the week; therefore we are required to keep the seventh day of the week. It is assuming indeed a singular latitude to reason like this: God, to be sure says that the seventh day is the Sabbath; but as the direct command only says, Remember the Sabbath, &c., therefore we may remember and keep any day we please. But what if we did find the expression, Remember the seventh day, &c? The same rule of interpretation which would make us positive an expression as "the Sabbath day, [mark the definite article,] mean any day in the week, would also clothe such expressions as "the seventh day," in the same uncertainty; so that did the expression really occur, the writer would allow it to make not a whit of difference in his conclusions. We find him then engaged in the very questionable effort of endeavouring to raise an argument upon a distinction which does not exist, and which even if it did exist, would immediately be set aside by the same mode of reasoning as is actually used on other points. We are sorry to find on a subject of such importance as the Sabbath, anything which has so much the semblance of the merest quibbling. "The day," says the Tract, "does not enter into the essence of the Sabbath at all." The day, we contend, is itself the essence of the Sabbath institution, without which it would not exist. By the fourth commandment we are referred for the origin of the Sabbath to the creation. Let us turn to the record. We learn that God, having created the world and all things therein in six days, rested upon the seventh day. This became a great fact. Then after he had rested, God blessed the seventh day, and sanctified it or set it apart for religious use, because that in it he had rested. Such is the record, as plain and simple as need be. Thus the Sabbath was made; and the Saviour responds four thousand years afterwards, that it was made for man. God says as recorded in Ex. xx, that he blessed the Sabbath day. There is no record of his blessing any day except the seventh day at the beginning. But it was the Sabbath day when he blessed it. Let this forever settle the fact therefore that the Sabbath has existed from the beginning. This is also proved by another consideration. Sabbath means rest. The Sabbath of the Lord is the rest-day of the Lord; and ever since God rested upon the seventh day from the works of creation, his rest-day has of course existed; and it will, of course, exist as long as it shall remain a fact that he then rested. From these considerations it must be evident to all, and we hardly see how any other idea could arise, that the Sabbath is a definite and particular day. God rested upon a particular day of the week, and only one. The day upon which he rested, he blessed. He did not bless every day in the week, or one day in seven and no day in particular, but a particular day; and the day which he blessed we are commanded to rest upon. Thus we see that the day of the Sabbath is not a mere "accident and external," which may be varied at pleasure, without affecting the institution; for we can no more render it vague and uncertain than we can roll back the tide of time six thousand years, and undo the works of creation. On this point we need not dwell: it will be seen by all. Let it be remembered that the Sabbath is a blest and sanctified day; and that man by resting cannot make and sanctify a Sabbath: even God's resting on the seventh day did not render it holy; but he imparted his blessing to it afterwards by a separate and special act; and thus it was set apart for man. God has never sanctified any other day; and he has never removed the sanctity from this. Having shown that the Sabbath is immovably fixed to a particular day of the week, it will be seen at once how futile it is to talk of its being changed to the first day. But the arguments for First-day keeping, besides standing in direct opposition to this great principle, are, also, we think, extremely defective in many other respects. Says the Tract, "Now let us imagine that in the history of revolving ages, new manifestations of the divine character are made to the sons of men, manifestations that exceed in glory that which the Sabbath was first appointed to commemorate; there would be no invasion of its essence, but an enhancing of its importance, were it to be constituted the memorial of these sublimer manifestations." As an imaginary scene this may do. But before we conclude that it can actually be so, let us look at another great principle, which must be universally acknowledged, having a direct bearing upon this point. It is this: An institution which is a memorial of any event having to do with time, must be kept on the same day of the week or year, [according as the memorial is designed to be weekly or yearly] in that on which the event took place. No one, in his right mind would think of celebrating the Declaration of Independence, in December, nor the Landing of the Pilgrims, in July. So we find that the Passover could not be kept but on the fourteenth day of the first month, except in cases of absolute necessity, when it was permitted to be observed on the fourteenth day of the second month. Neither can the rest of God after the six days work of creation, be commemorated on any other day of the week than the seventh or last, the day on which it occurred. Such is the universal law of memorials. Up to the days of Christ the seventh day was confessedly kept as the Sabbath. It is also acknowledged that it was then a memorial of creation. Indeed the only reason assigned in the Sabbath commandment for the institution, is to keep in remembrance the Creator, by celebrating his rest, and through that his work. Now suppose that in the days of the Saviour, as "imagined" above, new manifestations of the divine character are made to men, if these require to be commemorated by the observance of a day of rest, and that day coincides with the Sabbath, it may perhaps become the memorial of two events; but if they require another day, we see that it can have no connection whatever with the Sabbath; for we should then find ourselves celebrating another event than the creation, keeping another day than the Sabbath, and for another reason. Such is the conclusions to which we are held by the fact that the Sabbath is a memorial. "It would enhance its importance," says the Tract,93 "should it be constituted a memorial of these sublimer manifestations." By this we are led to inquire, By whom could it be constituted such a memorial? Who has authority to deal thus with the Sabbath? Surely no one but its great Author, the Lord Jehovah, who first made it and afterwards proclaimed it from amidst the thunders of Sinai. Of course should he thus constitute it a memorial of a second order of events, and plainly reveal to us the fact, it would be ours to bow to his arrangement without question or complaint. But has he done it? We answer, No, and shall have occasion to repeat it hereafter. "This," says the writer, "is what we affirm has actually been done;" that is, that there have been manifestations exceeding in glory those which the Sabbath was first designed to commemorate. Reference is here made to the work of redemption. But we inquire, Who may decide in this matter? Is it for man, who as Pollok says, has but a speck of the universe to examine, and as it were but an hour to do it in; is it for man earth-born and short-sighted as he is, to set himself up as umpire to decide between the merits of creation and redemption—works which are both infinitely beyond his comprehension? If God has revealed that one surpasses in glory the other, well; if not, let man forever hold his peace upon this question. We appeal to the sacred oracles, and they are silent! Then let not man presume to determine what the Holy Ghost has not seen fit to reveal. "The work of redemption" says the quotation above, "was completed when our Lord arose from the dead." What! Redemption completed? What is the work of redemption? The work which Christ accomplishes for our salvation. Is that completed? Are the saints redeemed? Are their hosts yet marshaled on the banks of deliverance? Is Christ's work finished? Is he not yet pleading his blood in our behalf in the heavenly Sanctuary? And will not his ministration continue till this dispensation closes and probation ends? Then the work of redemption is not completed; and he who is keeping a Sabbath to commemorate it is endeavoring to hold in remembrance a work which is not yet accomplished! NEW HEAVENS AND NEW EARTH.
This, it is said, was "the creation of a new heaven and a new earth." The Sabbath, (rest) is a memorial of creation. But the new Sabbath is instituted on the plea of redemption, which is erroneously thought to be finished before it is. This, therefore, to give a semblance of consistency and analogy to the view, is called the creation of the new heavens and new earth which God has promised. Let us bestow a thought upon this, as a thought only will be sufficient to show us the absurdity of spiritualizing away the glorious and substantial promises which God has given us in his word. Concerning the new heavens and new earth, Peter says, [2 Pet. iii,] that "the world that then was (before the flood) being overflowed with water perished; but the heavens and the earth which are now, (of course this literal earth and the heavens which surround it,) by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." But he says that when this present earth shall be melted with fervent heat, and the works therein burned up, "we according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." The only promise of this kind, to be found when Peter wrote, was in Isa. lxv, 17. What kind of an earth will this new one be? Literal and of course like the present, from the dissolution of which it rises; only it will be filled with righteousness and glory instead of wickedness and misery, and be restored to more than its Eden beauty. From this interpretation of the prophecy by Peter, we can at once see the enormity of the error of calling it a spiritual creation of new heavens and earth at the first advent of the Saviour. We can only wonder that any who profess any acquaintance with the Scriptures should suffer their minds to become so blinded, and their judgment so perverted, as thus to apply it, even if it was necessary to sustain a cherished theory. Having now got the heavens and the earth created anew, that is, spiritually, and being thus furnished with a second creation to be commemorated as well as the first, the writer says, "The Sabbath was henceforth to be the memorial of both." To this there are two objections: First, the new Sabbath being placed upon the first day of the week, forbids its being a memorial of the creation in the beginning; as that requires the seventh day. Second, repudiating the idea of a spiritual creation, a course which the Scriptures sustain us in, we find that the new creation of the heavens and the earth had not then taken place; so that there was no creation of this kind to commemorate; and no necessity consequently existed for "re-constituting" the Sabbath for this purpose. Even if the assertion should be true when the heavens and earth shall have been re-created, it could not be true then, as this had not then taken place; it cannot be true now, for the same reason. "The first day of the week thus became," continues the writer, "more appropriate than the seventh." This is an assertion that has often been made by many, and we inquire again, as we have frequently done, and been left unanswered, how it is that they know that that day is more appropriate than the seventh? Where is this revealed? If a writer upon a religious subject wishes to excite in our minds anything but contempt for the position he occupies and his manner of defending it, let him show us the Scripture for his support. Human assertions are poor currency among students of the Word, which only pass at a ruinous discount. We conclude then they are used only for want of something better—the present case being no exception. "And it was meet," our reasoner goes on to say, "that the sacred institute should receive a new name, and be called the Lord's day." We here renew our demand for the Scripture proof, renewing at the same time the declaration that Sunday is never called the Lord's day on the pages of inspiration. The instance cannot be found; and we shall be satisfied with nothing less. The authority of the priest may be sufficient for some, and his word foreclose all investigation; but he must not expect that all will be ready to receive unquestioned, with closed eyes and open mouth, every theological drug which he may be disposed to tender. The expression, Lord's day, occurs, it is true, in Rev. i, 10; but not a word is there said by which we can determine what day is meant. Is there any passage which tells us what day the Lord's day is? There is. It reads as follows: "Therefore the Son of man is Lord also of the Sabbath"—not Sunday. Mark ii, 28. THOSE who have labored in the cause of present truth for ten years, can thank God and take courage, as they compare the present with the past. Ten years ago we published the first number of the little sheet called Present Truth. Then Sabbath-keepers who were looking for the Second coming of Christ, numbered about one hundred. We sent the first number of the Present Truth to all that we could hope would read it, and took them to the Post Office in a carpet bag. The few believers were generally poor, and but three among them who publicly taught the truth, and two of them could not give themselves wholly to the work for want of means. Without publications, these penniless men went forth trusting in God. And as they now look back over these ten years of toil, battle, and great spiritual blessings, they are led to exclaim, What hath God wrought! NOW we number several thousands. The weekly Review is freely sustained, with a circulation of near two thousand, and present prospects give hope of a wide circulation. We have six Tents in the field, and men enough to man them, when rightly marshaled, some of them doing a great work. There is also wealth in the ranks of Sabbath-keepers, alas! too much for the spiritual welfare of some of the most wealthy. But, thank God, there are some who have put themselves and what they have on the altar of God, a consuming sacrifice. Our ministers, editors and printers will find enough to do, and a convenient support while they preach, write and print the truth, and the whole truth. True we have been scourged a little by false brethren, but what a blessing to the cause. This has had a tendency to draw out a plain, independent testimony which God approbates, and has taught his people a practical lesson, to trust in God—not in man. Those who went out from us are now scattered and silent. O, may this prove an everlasting blessing to the cause, a warning to others not to murmur against the work of God or those whom God employs in his work. The honest among them are all coming along with the remnant. How precious to meet, and weep with those precious souls who now see clearly their past lack of judgment, and where the work of the Lord is. These past trials have already resulted in good, in uniting the hearts of God's people, and a great increase of confidence in the work of God, and in his humble servants. The way now seems prepared, as never before for the cause of truth to move forward. In the State of Michigan alone, at least one hundred souls have embraced the Lord's Sabbath since the first of June. Brethren in other States are having good success. And will not the fact that God is signally blessing his people, and giving success to his truth, in the hands of his servants, cheer all, and arouse all to action? God grant that it may. There are those among us, east and west, who have talent, and experience in the work of God, and those who have means who should at once push out from the shore, who should give their whole energies to the work. Some are too cautious, while others run before they are sent. God first requires consecration, then a venturing out by faith, with what evidence he pleases to give. "We walk by faith not by sight." The Lord is moving on the hearts of his servants to push out into the wide harvest field. God grant that preachers and people may keep pace with his opening providence, that his work be not hindered and marred. Onward! onward, brethren! The Lord is our shield and strength "Jesus says he will be with us to the end;
For He has been with us—still is with us,
And He's promised to be with us, to the end."
J. W. LIVE YOUR PRAYERS.
By R. F. C.
SOME time since an article appeared in the Review, in which was a very good suggestion to a young minister, concerning one of his labored discourses, in these words: "Pray that sermon." Perhaps it would be a suggestion no less useful should we say, live that prayer. It is certainly important that we pray aright, and no less so that we live as we pray. We should pray as our Lord has taught us, and if our life corresponds with our prayer, it will be well. While we pray, Thy kingdom come, we should be hastening to that day, loving Christ's appearing and preparing for it; and not show by our works that we desire him to remain away. While we pray, Thy will be done, we should strive with all our powers to do his will. While we pray, Give us our daily bread, we should labor to provide things honest in the sight of all men. While we pray, Abandon us not to temptation, we should not voluntarily go into temptation. It is in vain to pray, Take away the love of the world, while we grasp the world with all our powers. In vain to pray, Strip us of pride, while we will not so much as strip ourselves of those outward signs of pride which are a true index of the heart. In vain do we pray, Increase our faith, while we will not walk out upon, and bring into active exercise, the faith we already have. It will not benefit us to pray for the spread of the truth, unless we use the means within our power for the accomplishment of this object. The reader can carry out the subject by applying to every position offered in the rule: Live that prayer. R. F. C. Immortality of the Soul a Fable.
By John B. Frisbie
THE immortality of the soul is not taught in the Bible; but it is a very ancient doctrine. It is asserted that man shall not die. "God said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: ye shall be as gods." Gen. iii, 3-5. This teaching of the old serpent compares well with the doctrine of Spiritualism, as taught by Judge Edmonds and Dr. Dexter. "But as the spirit arrives at that state it occupies when thrown off from the Godhead, it then is invested with certain attributes of which no spirit here can give you any knowledge. The soul then, as you have learned, is a part of the God himself, it is not an arbitrary creation—the soul is a God of itself; for it possesses the power of generating thought, &c. God, in his connection with matter has evolved it from nothing, is continually speeding it to its development. I do not believe, strictly speaking, that this kind of teaching is the most profitable kind for your minds, for say what I might, there would be a mystery still surrounding the subject which cannot be unfolded until your spirits see the dawnings of that eternity."—Spiritualism, Vol II. p. 314. If we are sure of the origin of the doctrine in the text, we may be equally sure of the other, as the sentiment of the one is contained in the other most exactly. We will next quote from R. P. Wilson's Lectures on Spiritual Science, pp. 43, 45, where he denies the resurrection of the material bodies as unphilosophical, and undertakes to tell of what the spiritual bodies are composed. "The old material idea, that man's immortality depends upon the resurrection of the physical form, subsequent to its decomposition, is opposed, not only to human desire truly educated, but is philosophically impossible." Not only to show that this immortal soul doctrine is serpentine, but infidelity, we will quote from Thomas Paine's Age of Reason, pp. 182, 185. "The doctrine he (Paul) sets out to prove by argument, is the resurrection of the same body; and he advocates this as an evidence of immortality. But all other arguments apart, the consciousness of existence is the only conceivable idea we can have of another life, and the continuance of that consciousness is immortality. Thought is capable of becoming immortal, and it is the only production of man that has that capacity." Then Paine introduces the butterfly argument that is so common, and calls Paul's reasoning [1 Cor. xv] a doubtful jargon. So much for Paine. The immortality of the soul was the doctrine of heathen philosophers as taught by Socrates, who said when about to die, "I shall go to the felicities of the blessed: you will not bury Socrates, I shall go to the gods." Plato taught that the soul was immortal, and that the divine nature was diffused through all souls, which imparted a kind of divinity to them, making them immortal. We now make an extract from Buck's Theological Dictionary, on the word soul, to give the popular idea as held by most Protestant churches. "Soul, that vital, immaterial, active substance, or principle in man, whereby he perceives, remembers, reasons, and wills. It is rather to be described in its operations, than to be defined as to its essence. Various, indeed, have been the opinions of philosophers concerning its substance. The rational soul is simple, uncompounded and immaterial, not composed of matter, and form." If a man blessed with much of the sublime, should set down to see how well he could describe a nothing, I think he could not do much better than the immaterial, non-existent soul has been described above. It starts on nothing and ends on nothing. Yet it is held out for effect by those marvelous persons, that those who do not believe that the immaterial nothing soul is something, when they define it to be nothing themselves, are no-soulists. But this shows that they do not understand the subject as well as they should. For not believing the soul immortal, is not believing but a man has a soul such as the Bible reveals. We believe that man has a soul, but not an immortal soul, because the Bible never says that the soul is immortal. It is only the spelling-books that say, "The soul is immortal, and it will never die." The spelling-book makers, it appears then, know more than ever God revealed in his word; for the Bible says, "The soul that sinneth it shall die." Eze. xviii, 4, 20. The Methodist Episcopal hymn book also, appears to know more than the Bible does about this subject. "A charge to keep I have,
A God to glorify,
A never dying soul to save,
And fit it for the sky." The same hymn ends,
"Assured if I my trust betray,
I shall forever die."
How can a never-dying soul forever die? Again,
"His sovereign power our bodies made;
Our souls are his immortal breath;
And when his creatures sinned he bled,
To save us from eternal death." Here the immortal soul of man was God's immortal breath, and so a part of God, and then God died and bled to save his immortal breath from eternal death. We are called upon to believe such unscriptural, contradictory, immaterial theology, or be branded with infidelity. Now the Bible reveals no such immortal thing in man. The Devil defines it to be electricity, and a mystery that cannot be explained to man here; and popular theology, if anything can be learned by words, defines it to be a substance, immaterial, uncompounded, not composed of matter or form, occupying no space, so that a thousand can just as well occupy the same space at the same time, and not crowd each other. Believe it who can. You have cause to tremble, if the Bible appears a common-place book. The Perfect Mirror.
By J. F. Case
OUR Saviour used comparisons, when he wished to enforce obedience, or to teach any important doctrine. So did Paul and other apostles; and by a careful examination of the Scriptures it will be seen that there are many beautiful ideas presented by metaphoric language, that otherwise must have remained buried up, and it has well been said that an illustration that may be given in five minutes, is many times worth a discourse of two hours in length. Then if our Saviour used comparisons, and the truth can be presented clearer, why may not we use them? While reflecting upon the Christian's journey, and the language of the Bible, I have compared a Christian to a man that has been riding all day after a spirited team over a muddy road. As he stops towards night, he enters a large room, at the farther end of which hangs a large mirror; and as he approaches it he discovers that he is covered with mud from head to foot. He steps in dismay, well knowing that he is not in a condition to be ushered into the company of those that are awaiting him. He cannot go back; for that is impossible, as he has come a long distance, and the time is drawing near for him to be ushered into, it may be, the presence of the king. What shall he do? Perhaps it is the first time that he ever beheld a perfect mirror. He soon, however, resolves what to do. Accordingly he begins to rub off the mud. As he nears the mirror he gets a better view of himself, and he is thus enabled to make better progress. So with the Christian. While he is yet a sinner, and without hope in Christ, he is traveling the miry road of life. Suddenly, however, he comes to a full stop. His attention is arrested by the perfect law of liberty. Ps. xix, 7; James ii, 12. He beholds himself a sinner, condemned before God; "for by the law is the knowledge of sin." Rom. iii, 19, 20. And sooner or later he must stand to be judged, knowing that the conclusion of the whole matter is to fear God and keep his commandments, for this is the whole duty of man; for God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Eccl. xii, 13, 14. What shall he do? There is no escape; for his condemnation is just. Soon however he decides what to do. Salvation is held out to him through faith in the Messiah. He accepts the offer. Then he hears the Apostle saying, "But be ye doers of the word, and not hearers only, deceiving your own selves. For if any man be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was." Jas. i, 23, 24. The man then has found that the law is the perfect mirror, and that its great reflector is the Spirit [2 Cor. iii, 3] which he receives by the hearing of faith. Gal. iii, 2. He also learns by the scripture already quoted from James that if he does not obey he is like the man that after beholding his face in the glass, goes his way and forgetteth what manner of person he is; therefore he is enabled to comprehend what James means when he says, "Whoso looketh into the perfect law of liberty and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his doing." Margin. Jas. i, 25. Yea, he learns from day to day, by experience, that "the law of the Lord is perfect converting the soul, the testimony of the Lord is sure making wise the simple. The statutes of the Lord are right, rejoicing the heart, the commandments of the Lord are pure, enlightening the eyes. The fear of the Lord is clean, enduring forever, the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold, sweeter also than honey and the honey comb. Moreover by them is thy servant warned! and in keeping of them there is great reward." Ps. xix, 7-11. But on the other hand he learns that if he departs from the commandments of the Lord, he is as the man,95 that after he had looked in the mirror and found that he was covered with mud, turns away from the mirror and forgets what manner of person he was. If the Christian continues to walk in the path of duty, increasing light will shine on his pathway until the day dawn, and the day-star arise in his heart; and thus he is enabled better to put away his sins. THE ADVENT REVIEW AND SABBATH HERALD.
By E. L. B.
O UR PAPER—it comes with its message of love,
U ntiring in zeal, may its march onward prove,
R ight valiant for truth, as forward it goes,
P repared every error in love to expose,
A nd thus, as it heralds salvation abroad,
P reaching, faith in our Saviour, and service to God,
E ach week may it scatter broadcast the good seed,
R efreshing each soul who its columns may read. E. L. B.
Caledonia, Mich., July 10th, 1857. EARTHLY JOYS.
By D. J. Frisbie
The joys of earth are fleeting,
They momentary stay,
And leave a sting behind them,
Time ne'er can wear away. Yea, many have been blindly
Deceived and led astray,
In hopes of worldly riches,
Which soon, alas! decay. Honor and wealth and pleasure,
How oft by us are sought,
While we neglect that treasure
Which Christ for us hath bought. He suffered in the garden,
Upon the cross he died,
That he might rescue sinners
From death's o'erwhelming tide. Then may we e'er remember
Such condescending love,
And seek alone that honor
Which cometh from above. Then will our joys be lasting,
A treasure we shall gain,
Far brighter than earth's glory,
Forever to remain. D. J. FRISBIE. Battle Creek, Mich., July, 1857. Sister Jane Demarest writes from Clarkson, N. Y., June 28th, 1857: "My mind has not been clear as to what the gold that we are commanded to buy is. Some think it is love, but to me it appears more likely that it is faith that works by love and purifies the heart; for without faith it is impossible to please God. If we keep the Commandments of God and have not the Faith of Jesus, it will avail us nothing. Is not the white raiment the righteousness of the saints? as Abraham believed God and it was accounted to him for righteousness; and to keep our eye single to the glory of God the eye-salve? for if our eye be single our whole body will be full of light. I desire some one to write on this all-important subject, in order that we may understand our true position. I am desirous to know the truth and obey it." Awakening to the Third Angel’s Message
By Samira Nichols
Bro. Smith: I wish to say that I am still striving to keep God's commandments and the Faith of Jesus. I praise the Lord that I ever embraced the Sabbath. I believed from what little light I had that the Lord was coming in 1844, and it caused me to examine my own heart to see if I was prepared for that solemn scene. I saw that I was a sinner in the sight of God, and endeavored to give my heart to him, and prepare for his coming. I heard the Second Angel's Message and believed it, and when I embraced the Third Angel's Message in 1853, all was clear. I believe we are now living in the day of atonement, and that solemn scenes are just before us. I want to overcome and get the victory over every temptation, that I may be pure and spotless when Jesus comes. For nearly two years past I have not seen a Sabbath-keeper, except my children, and one neighbor who kept two Sabbaths, and have heard nothing of the state of the church until this Spring, when I received the Review. How cheering it was to hear from those dear people with whom I had enjoyed so much of the presence of God. I have not lived up to the light of the Third Angel's Message as I should, and consequently have not enjoyed as much of the Spirit of God as if I had done my duty. Last Winter it was strongly impressed upon my mind that I must arise and awake out of sleep, and gird on the whole armor of God. It seemed to me that the Message was soon to go with power. I have tried to be more faithful in my family and with my neighbors, and I have many times been greatly blessed in so doing. I want to get humble and open the door of my heart and let the Saviour in, that I may sup with him and he with me. I never felt my own weakness and unworthiness as much as since I lived in this place; but I try to do what God requires, and leave the event with him. None of the messages have ever been preached in this place that I know of. Ten or twelve that I have conversed with are anxious to hear and want some of the messengers to come here and hold meetings. A Methodist minister preaches here once in two weeks. Yesterday he said in his discourse that the Advent ministers could not get any converts unless they went to places where the people did not understand their Bibles; but if they went where they did understand them, and had good common sense, they would not get any converts. I thank the Lord that the Sabbath-keepers take their Bibles for their guide, and do not teach for doctrines the commandments of men. O that the ministers, as well as people, would heed the warning message, and keep God's commandments while Jesus lingers in the heavenly Sanctuary, that they may escape the seven last plagues which will soon be poured upon those who refuse to humble themselves and keep God's holy Law. Should these lines meet the eyes of any who have given up the Sabbath, I would say to such that when I embraced the Sabbath I counted the cost, and saw that it would take all to win the prize. Why have you given it up? Did you let the Third Angel's Message have its sanctifying effect upon your heart? Did you have that sweet communion with God that you could feel his approving smiles from day to day? Be not deceived; unless you return you lose eternal life. What will your comfortable houses and large estates avail you, if you have not made a right use of them, in the solemn scenes that are just before you? I hope that none have had a rougher way to travel than I have had; but I have ever found the grace of God sufficient. When our eye is firmly fixed upon the prize, we do not notice so much the obstacles that are in our path. Dear brethren and sisters, be faithful a little longer, and victory will be yours. Pray for us that we may go through to the kingdom. O how cheering it would be to meet in the prayer-meeting with you, and also to hear some one present the truth. I have been trying to wait patiently God's time, and I believe that time has come when there will be an ear to hear and a heart to feel. Yours in hope of eternal life. Onondaga, Mich., July 6th, 1857.