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Review and Herald, Vol. 25, No. 14.

The Resurrection of the Righteous Dead
Earlier text: The Resurrection of the Righteous Dead

The Way They Prove It.

THE following easy and convenient method of stifling conscience, overriding God's word, and proving any and every position that a person may be disposed to take, was set forth in sober earnest by Henry Ward Beecher, a professed Protestant, in a sermon published in the N. Y. Independent, of June 23, 1864. It was spoken in relation to Infant Baptism, and was designed to show how a doctrine can be received and maintained, not only with no Bible for it, but independent of the Bible. Apply the same reasoning to any other subject, and we ask, What heresy or superstition that has ever disgraced the name of religion, could not be sustained in the same manner. Mr. Beecher says:—
"But it is still further objected that infant baptism is nowhere commanded in the Scripture; that it is known to be of ecclesiastical origin; that it is founded on a theological doctrine which now all Protestant sects have repudiated; that the practice has become superstitious; and that it stands in the way of a scriptural manner of employing the ordinance. And it is claimed that for all these reasons it is not obligatory, and should be discontinued. I concede and I assert, first, that infant baptism is nowhere commanded in the New Testament. No man can find a passage that commands it; and if it can stand only on that ground, we may as well give it up first as last. Secondly, I affirm that the cases where it is employed, as in the baptism of whole households, are by no means conclusive and without doubt; and that, if there is no other basis for it than that, it is not safe to found it on the practice of the apostles in the baptism of Christian families. Therefore, I give up that which has been injudiciously used as an argument for infant baptism. And thirdly, I assert that the doctrine, that as a Christian ordinance it is a substitute for the circumcision of the Jews, is a doctrine that is utterly untenable, to say nothing more. If there were no other argument than this for it, I should not blame those that rail at it, and set it at nought. It is not commanded by Scripture; there is no well-attested case of its administration in the New Testament; and it is not brought down as a substitute for circumcision.
" 'Well' say men, 'you have knocked the whole moral argument in favor of infant baptism from under your feet.' I beg your pardon; I stand more firmly in my advocacy of it than I should if I held to those views. Is there no liberty for a Christian assembly to do anything that experience shows to be beneficial? If you ask me, 'Where is your text? I answer you by saying, I do not want a text. Show me a thing that experience proves to be good, and I fall back on the liberty which is vouchsafed to every Christian, and which is set forth in the New Testament, and say, 'By this liberty I do it. There is my warrant, and there is my authority.' Paul taught us that we were brought into a dispensation of liberty. Peter declared that he had found out that, after all, God received anybody that had faith to work righteousness. And Christ taught, still more broadly, to the woman of Samaria, that the time was coming when a man should be received, not because he worshiped in that mountain or in that temple, but because he worshiped God in spirit and in truth. The New Testament teaches that there is for man the largest freedom to go to God in any way he pleases. That is the charter of Christian liberty. And if experience shows a certain ordinance to be good, it is your right to adopt that, whether Scripture points it out or not. And if any man says, 'I must not do anything that I have not a text for,' I say to him, it is your privilege to do anything which experience shows to be good. You need no authority for it, except the testimony of experience that it is good. That is divine authority. The fact that it is good gives you the right to choose it. It is your privilege to do so, because you are Christians, and are free, being bound to no ceremonies or usages.
"It is the very genius of the New Testament and of Christianity to permit men to build up their religious life in just such ways as they prefer. The Old Testament prescribed the modes of religious worship and culture. The New Testament gave to men the liberty to seek God as they pleased. Men are supposed now to be sufficiently developed to find their own way, and are not permitted to go any longer as a little child, holding to the hand of the nurse, but as a grown-up child, or man, relying upon himself."
Such is the liberty Mr. Beecher sets before his followers. Who could require more? What broader platform could the Romanist ask, on which to defend all the corruptions and superstitions of his church? And if Protestants can talk like this, it is no wonder that the law of God, and the plainest precepts of his word, lie forgotten upon the shelf, or are trampled in the dust, while tradition has erected her throne, and holds defiant sway, in the professed church of Christ. Mr. Beecher does not want a text of scripture for his position: 'He feels stronger without it!!' Would not the Sunday theory leap for joy if it could be permitted to plant itself on such a basis as this? But what if, when a darling theory has been devised, without any scripture to support it, some text should be found which struck directly against it? No matter, we presume, if the thing was found to be "good," doubtless "Gospel liberty" would override Gospel precept; for men have "progressed," and know better what they want, than did the Bible writers of 1800 years ago! Once it was necessary, intimates Mr. B., that mankind should be under leading strings, which may be fairly interpreted to mean that under the former dispensation men needed a law for their government, and some divinely appointed system of worship. But such trammels are no longer expedient. Men are now presumed to know what they want, and to be able to go alone, every man choosing that way to Heaven which seemeth good in his own eyes. How far is this removed from that most stupid, as well as blasphemous claim of Spiritualism, that men have "progressed" till they have outgrown the Bible and its truths? There is one step more in this direction which Mr. B. might have mentioned, though it could hardly be expected, as it is not so pleasant as the ones upon which he has dwelt; yet it is a liberty just as surely granted to men as the liberty which he tells people they may indulge in in this life, and that is, "the liberty to be damned."

The Two Deaths

By John Nevins Andrews

Thoughts on Matt. x, 28, and Luke xii, 4, 5.
"And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." Matt. x, 28.
"And I say unto you, my friends, Be not afraid of them which kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed, hath power to cast into hell; yea I say unto you fear him." Luke xii, 4, 5.
1. These texts are the record, by different writers, of the same language of the Saviour. The first one is often quoted by those who teach the immortality of the soul, and its conscious existence in death. In Matthew's version of the Saviour's words, the soul is indeed made very prominent; but in that of Luke, it is not even mentioned. Yet the language of the one is the same in substance with the other.
2. Thus while Matthew represents the Saviour as saying, "Fear not them which kill the body, but are not able to kill the soul," Luke expresses the idea thus: "Be not afraid of them which kill the body, and after that have no more that they can do." And as Matthew adds: "Fear him which is able to destroy both soul and body in hell," Luke gives the same warning, thus: "Fear him, which after he hath killed, hath power to cast into hell."
3. Thus it is seen that our Lord recognizes the fact so plainly expressed elsewhere, that there are two deaths. The first death which is the common lot of mankind is thus spoken of by Paul: "It is appointed unto men once to die." Heb. ix, 27. The second death is the portion only of the wicked. "He that overcometh shall not be hurt of the second death." Rev. ii, 11; xx, 6, 14; xxi, 8. The Saviour bids us not to fear those who can only inflict the first of these deaths, but warns us to fear him who alone is able to kill with the second death.
4. The place in which the terrible punishment here set forth is inflicted is called hell. This word is found in the English Testament twenty-three times. But in the Greek Testament there are three different words, Hades, Gehenna, and Tartarus, signifying different places, all rendered by the one English word, hell. Thus Hades is used eleven times in the original, and is rendered hell ten times and grave once. The following are the places of its occurrence, the italicized word in such case being the translation of Hades:
Matt. xi, 23. "Shall be brought down to hell."
" xvi, 18. "The gates of hell shall not prevail."
Luke x, 15. "Shall be thrust down to hell."
" xvi, 23. "In hell he lifted up his eyes."
Acts ii, 27. "Wilt not leave my soul in hell."
" ii, 31. "His soul was not left in hell."
1 Cor. xv, 55. "O grave, where is thy victory?"
Rev. i, 18. "Have the keys of hell and of death."
" vi, 8. "Was Death, and Hell followed."
" xx, 13. "Death and hell delivered up the dead."
" xx, 14. "Death and hell were cast into the lake of fire."
Gehenna is found in the following places:
Matt. v, 22. "Shall be in danger of hell fire."
" v, 29. "Whole body should be cast into hell."
" v, 30. "Whole body should be cast into hell."
" x, 28. "Destroy both soul and body in hell."
" xviii, 9. "Having two eyes to be cast into hell fire."
" xxiii, 15. "More the child of hell than yourselves."
" xxiii, 33. "How can ye escape the damnation of hell."
Mark ix, 43. "Having two hands to go into hell."
" ix, 45. "Having two feet to be cast into hell."
" ix, 47. "Having two eyes to be cast into hell."
Luke xii, 5. "Hath power to cast into hell."
Jas. iii, 6. "It is set on fire of hell."
Tartarus is used only in the following text: "God spared not the angels that sinned, but cast them down to hell." 2 Pet. ii, 4.
Thus Hades is seen to be the place of the dead, whether righteous or wicked, the place into which they are introduced by death, and from which they are delivered by the resurrection. Those who are in Hades are said to be dead. Rev. xx, 10. Once in the English Testament, Hades is rendered grave. 1 Cor. xv, 55. Gehenna on the contrary, is the place where the wicked are to be cast alive with all their members and to be destroyed soul and body. It is the lake of fire in which the wicked dead are to be punished after their resurrection. Rev. xx, 13–15. Tartarus is the place into which the evil angels were cast after their rebellion. These three places, therefore, though rendered by the one English word hell are not to be confounded together.
5. In giving the warning recorded in Matt. x, 28; Luke xii, 4, 5, it is claimed that the Saviour taught the continued existence of the soul in death. But it is worthy of notice that in each of these texts he utters no warning concerning the punishment of the soul in Hades, the place or state of the dead, but his warning relates to that which shall be inflicted upon "soul and body" together in Gehenna.
6. That he should speak nothing of the punishment of the soul in its disembodied state in Hades, if such punishment really takes place, is very remarkable; for here more than any where else in the Bible is there evidence of the continued existence of the soul while the body is under the power of death. Yet while expressly stating the dreadful fate of the lost, and that too in such connection as would especially call out the fact, if it were a fact, that the souls of the wicked exist in a place of dreadful suffering, between death and the resurrection, the Saviour says not one word concerning the suffering of the soul in its disembodied state, but confines his warning to that which shall be inflicted upon "both soul and body in hell," i. e., in Gehenna, thus showing that the retribution against which he warns us, comes after the resurrection and not before it.
7. Our Lord means to point out precisely the danger to which the ungodly are exposed. When therefore he says, "Fear him which after he hath killed, hath power to cast into Gehenna," he means to teach that God will cast the wicked into Gehenna. And when Matthew expressing the same warning in different words makes the Saviour say "Fear him which is able to destroy both soul and body in Gehenna" the fact set forth is, that such will be the fate of the lost.
8. "Fear him which after he hath killed hath power to cast into Gehenna." As the wicked are to be cast into Gehenna alive and in possession of all their bodily members, (see the list of passages in this article where Gehenna is used) it follows that he who can thus cast them there, after they have once been killed, is God alone; for to do this he must raise them from the dead. The resurrection to damnation must precede the damnation of Gehenna. Compare John v, 28, 29, with Matt. xxiii, 33. More on this subject hereafter.
J. N. ANDREWS.
Rochester, N. Y., P. O. Box, 1200.

Why Seventh-day Adventists Cannot Engage in War.

By George W. Amadon

1. They could not keep the Lord's holy Sabbath. "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." Ex. xx, 10. Fighting, as military men tell us, is the hardest kind of work; and the seventh day of all days would be the least regarded in the camp and field.
2. The sixth command of God's moral law reads, "Thou shalt not kill." To kill is to take life. The soldier by profession is a practical violator of this precept. But if we would enter into life we must "keep the commandments." Matt. xix, 17.
3. "God has called us to peace;" and "the weapons of our warfare are not carnal." 1 Cor. vii, 15; 2 Cor. x, 4. The gospel permits us to use no weapons but "the sword of the Spirit."
4. Our kingdom is not of this world. Said Christ to Pilate, "If my kingdom were of this world then would my servants fight." John xviii, 36. This is most indisputable evidence that Christians have nothing to do with carnal instruments of war.
5. We are commanded to love even our enemies. "But I say unto you," says the Saviour, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." Matt. v, 44. Do we fulfill this command when we blow out their brains with revolvers, or sever their bodies with sabres? "If any man have not the spirit of Christ he is none of his." Rom. viii, 9.
6. Our work is the same as our Master's, who once said, "The Son of man is not come to destroy men's lives, but to save them." Luke ix, 56. If God's Spirit sends us to save men, does not some other spirit send us to destroy them? Let us know what manner of spirit we are of.
7. The New Testament command is, "Resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also." Matt. v, 39. That is, we had better turn the other cheek than to smite them back again. Could this scripture be obeyed on the battle field?
8. Christ said to Peter, as he struck the high priest's servant, "Put up again thy sword." Matt. xxvi, 52. If the Saviour commanded the apostle to "put up" the sword, certainly his followers have no right to take it. Then let those who are of the world fight, but as for us let us pray.
GEO. W. AMADON.

An Objection Answered.

By Geo. W. Amadon

The position of Seventh-day Adventists in reference to war, is, that it is a great moral evil, and contrary to the teachings and spirit of the Bible. To this it is replied that one of the most noted characters of the Old Testament, King David, was “a man of war from his youth,” and was still “a man after God’s own heart,” therefore the position that the whole Bible is contrary to war will not stand.
Against this view we would say, that war in the times of the Old Testament was permitted, like serfdom and concubinage, to exist, not because they were pleasing to God, but because of the hardness of the people’s hearts. Matt. xix, 9; Acts xiii, 18.
As conclusive evidence on this point we would cite 1 Chron. xxii, 7, where David declares, “It was in my mind to build an house unto the name of the Lord my God.” But did the Lord permit him to erect that magnificent dwelling which was the wonder of the world? No; he said, “Thou shalt not build the house.” 1 Kings viii, 19. Why did the Lord object to having David erect his Sanctuary? Listen to what he told him when the king inquired about the matter. “The word of the Lord came to me saying, Thou hast SHED BLOOD ABUNDANTLY, AND HAST MADE GREAT WARS: thou shalt not build an house unto my name, BECAUSE THOU HAST SHED MUCH BLOOD UPON THE EARTH IN MY SIGHT.” 1 Chron. xxii, 8; xxviii, 3.
But in the same conversation the Lord made a promise to David which reads thus: “Behold a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be SOLOMON [margin, ‘that is, PEACEABLE],’” and I will give peace and quietness unto Israel in his days. He shall build an house for my name.” 1 Chron. xxii, 9. This shows that carnal warfare was as offensive to God in the days of David as it was in the time of Christ, the great Peace-maker, who said to Peter, “Put up again thy sword.” Matt. xxvi, 52.
Conclusion. If David could not build the temple of God because he had been a man of blood, surely all that worship in his temple should keep aloof from the spirit and practice of war.
GEO. W. AMADON.

Immortality Brought to Light through the Gospel.

By R. F. Cottrell

"But is now made manifest by the appearing of our Lord and Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel." 2 Tim. i, 10.
Many appear to understand this text as follows: By gospel, they understand the New Testament, and by immortality, the doctrine that man has naturally an immortal soul. This doctrine they admit is not so clearly taught in the Old Testament, but they think the New clearly reveals it. Hence we hear them speak like this: "The Bible, especially the New Testament, would be without meaning, were we to remove this doctrine from it." Their version of the text must read as follows: "Who hath abolished death, that is, abolished the Old Testament idea that men really die, and go down into silence in the grave, and hath brought to light, in the New Testament, the hidden truth that man has immortality by nature, independent of Christ and the gospel of salvation through him."
Some have taken this idea, and being forced to admit that the Old Testament does not teach the immortality of the soul, have boldly denied that it taught the resurrection of the dead.
But it is through the gospel, not merely the book which we call the New Testament, that life and immortality are brought to light; and this gospel was preached to the ancients. "The Scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham." Gal. iii, 9. As soon as sin had entered the world, the gospel was introduced. A hope-inspiring promise was made to the mother of all living, at the time when the sentence of death was passed upon our race. The gospel was introduced as a remedy for sin. It was a plan to justify sinners through faith in Christ, who was to be offered a sacrifice for sin. Abel received the gospel, and showed his faith in the promised sacrifice by an offering which typified it.
"Sin entered into the world, and death by sin." Through Christ, pardon is offered, in order that those who accept of it may live. But death has passed upon all; therefore a second life is promised through a resurrection of the dead. Man had forfeited all right to life and immortality. The gospel offers pardon and eternal life. It abolishes death by a resurrection, and brings a future life and immortality to light. This immortality is given at the resurrection of the just. Then this mortal puts on immortality, and death, the last enemy of the saints, is destroyed. Death is then swallowed up in victory. 1 Cor. xv, 26, 52-54.
By the "appearing of our Saviour Jesus Christ" the gospel promises were confirmed. By his death and resurrection, the doctrine of the resurrection was demonstrated, and thus an assurance was given, that in due time he would abolish or destroy death, in behalf of his saints, giving them life, eternal life or immortality. This will be consummated at his second coming. Then will be given the "gift of God," which is "eternal life through Jesus Christ our Lord." Rom. vi, 23.
There is no conflict between the Old Testament and the New; but they perfectly harmonize in the great object of saving lost men. Those living before the first advent did not have all law and no gospel; neither do those living since that event, have all gospel and no law; but to men of all ages of the world, "the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord."
A single death would have sufficed for all the lost family of man, had not a second probation been granted through Christ, after the first was lost. Adam lost the first probation not only for himself, but for all his race. Christ, in giving a second probation to man, delivers him from the penalty incurred by Adam. Hence a second life is given to all. But those who reject the gospel, are to have part in the second resurrection, which is not a resurrection to immortality, but "the resurrection of condemnation" to the "second death."
R. F. COTTRELL.

Report from Bro. Cornell.

By M. E. Cornell

I HAVE just closed a course of twenty-two lectures at Falmouth, five miles from the city of Portland. There was a good attendance from the beginning, and the last meeting was one of unusual interest. The solemn interest manifested in our last discourse, the falling tear, the friendly shake of the hand of so many at the close, showed that the truth had many friends in that place. That was truly a solemn meeting. Some had become deeply interested who had not been to a religious meeting in ten years. When we requested all who were convinced that we had preached the truth on the Sabbath question, to express it by vote, I was astonished to see how large a share of the crowded assembly were convinced of the truth. As it was late, there was not time for all to speak, so we asked those who were decided to obey the truth, to express it by vote, while stating the case and requesting a vote, two sprang to their feet and expressed their decision. We then asked all those decided to raise their right hand, and the number was about fifteen. Such expressions as the following were quite common during the lectures, "There never was so much truth preached in this house before." "It grows better and better, there is something new everytime." "The Bible never looked so good to me before." "I do hope it won't storm, for I don't want to miss a single lecture." &c. &c.
Fifteen subscribed for the Review and six for the Youth's Instructor and books were taken quite liberally. I trust there will be in this place a good company of commandment-keepers. May the Lord guide the honest into the whole truth is still our prayer. M. E. CORNELL. Portland, Feb. 1865.
Under date of Feb. 22, Bro. Cornell again writes:
"I have just returned from North Berwick, Maine, where I gave six discourses. There is still a good interest there. New friends of truth are being raised up, and harmony seems to prevail among the older bands.
"The last conference of the Hancock and Cranmer party was appointed for that place the 2nd inst. The notice was very prominently inserted in two or three different numbers of the "Hope," and strangers would get the idea that a general rally was expected. But not a single soul came to that meeting. That organization is dead, and its leaders may be saved the trouble of appointing another conference.
That conference committee are all now in sympathy with the Review. Where now, is the vain boast of prosperity, under the name of "Free Sabbath-keepers" and "Church of the First Born?" Like the "Messenger" rebellion a few years ago, it has come to nought because it was not of God. I am glad the honest have got their eyes open, and that they now see where to gather with Christ. It will never be found easy to fight against the work of God. I have learned by thirteen years' observation that no weapon formed against this cause can prosper. God is in the work and it cannot be overthrown. I may fall, but the work will go on till the jewels are all gathered. May I never be left to oppose this blessed cause. M. E. CORNELL.

Whoso Offereth Praise Glorifieth God.

By Mary W. Howard

ACTUATED by this motto, I now make public some of the workings of a mind, struggling to break the thrall imposed by those, who in the expressive words of our Saviour, "Have taken away the key of knowledge." In meditating upon the gratitude I owed to God, in bringing me to receive a measure of what we believe is "present truth;" in praying with Cowper
"O grant that I may faithful be, To clearer light, vouchsafed to me,"
my mind reverted to the following, which I knew had come from my pen many years ago; years too, after I had professed religion, and which had been carefully preserved among my private manuscripts. In praise to His name who has led me up from those dark waters, I pen it here, thinking it may be words fitly spoken to some heart.
"I pity the unbeliever!" Long years ago this expression touched the sympathies of my childish heart, and as I write it to-night that sympathy is so aroused that I can scarce restrain my tears; not so much in pity for the unbeliever, as that I am that unbeliever!! No! I am not an unbeliever yet. But, a doubter—a dark despairing doubter! Often do the dark waves of unbelief surge over me threatening to overwhelm me. Alas! how I do feel their withering blight! But never before has it escaped the innermost recesses of my sad heart. Nor would I now breathe it to mortal ear, lest those foul surmises should raise a doubt, in that fellow-mortal's heart. There have been times when I would fain have disclosed my feelings to some kind friend, but have been restrained, fearful of the consequences to myself or to that friend. Thus have I struggled with it, at times prayed over it, keeping it within my own dark heart, where, oh, may I ever keep it hidden, till it is crushed forever by triumphing faith.
But a conviction almost overpowering, so that I cannot always master it, has prompted me to record this to-night, to prove as it were in after years, that the outcast infidel I may become, should not be, too rashly judged.
"Let us rather waive the grudge And attend to what he saith; He may have some doubt to tell That with us did never dwell."
There has always, even in my better religious days seemed to me, such an incongruity in the manner of quoting scripture by our accredited teachers in religion that I have never dared to read works against infidelity, lest the refuted instead of the refuting, should find a response in my heart. Then is it any wonder, that the enemy of all righteousness should assail me here, when religion all around and within is so low? Yet at times I venture to believe I shall yet in triumph praise Him who is the light of my countenance and my God;" for there are occasional soul-glimpses, unutterable, of things which lie beyond this mortal vision—things eternal but unseen.
Arrived at the state of mind, indicated in what I have copied, the faith of one's heart must perish, if it did not put on armor. And this armor I did in a measure put on, by putting aside the long established forms of thought, in which I had been schooled, and following the natural bias of my mind, into the beauties of the Advent faith. It was indeed a warfare; and often, in doubt and unbelief, has the oft-recurring question, come surging back upon the soul, "Are you sure?" The voice went through the depths of the soul, till the deep response, "Yes, I believe," settled all and the victory was won. "The miracle of this confiding is accomplished by the act itself:" so that he that believes, believes, and there can rest, knowing by sweet experience that peace that passeth understanding, for it cometh from God.
MARY W. HOWARD.
Malone, N. Y. Feb. 1865.

Labors in Vt.

By D. T. Bourdeau

Bro. White: We have returned from a pleasant and interesting six weeks' tour south with our dear, aged, respected and much-loved Bro. Pierce. We enjoyed the blessing of the Lord at every meeting, and have reason to believe that the churches were encouraged and built up in the faith, and that in some instances the children and youth were benefitted, and favorable impressions were left on unbelievers.
Especially were we interested in seeing Bro. Pierce's son and daughter manifest a willingness to identify themselves with the people of God. We had felt an interest and Christian attachment for these dear youth and believed that they were children of God; but crushing influences which had been brought to bear upon them, and other youths in Roxbury, had prevented them from moving along with the church. When the church had taken a stand against these influences, these dear youth felt free to take their position with them. May this be the case with other youths in Roxbury.
Yesterday (Sabbath,) being the day appointed for prayer and fasting, we met with the church at home, and had a solemn time in contemplating the circumstances that call for prayer and fasting at the present time. How plain it is that we have reached the perils of the last days which we have anticipated, and that the testimonies on the present war given through the gift of prophecy are of heavenly origin. And it is equally plain that God, our Father, rules the nations, and will have a special care for the salt of the earth—for those who fear and love him, and put their trust in him, and press together in the sweet bonds of brotherly love.
We now have an opportunity of seeing whether we love our brethren as we love ourselves, and of showing our Bible loyalty to this government, and to the laws of God, which we have advocated and which we profess to love. May God give us wisdom and grace that we may not bring his cause into disrepute by any injudicious move.
D. T. Bourdeau.
West Enosburgh, Vt. Feb. 12, 1865.

The Rich Man’s Velvet

THERE is no magic in the woof of the rich man's velvet against the malady slumbering under the poor man's fustian jacket.

Meetings in N. Y.

By C. O. Taylor; S. B. Whitney

BRO. WHITE : On leaving Oswego Co., we found a quiet rest of body and spirit at the home of Bro. Patten, where we had meetings in the district schoolhouse two evenings. Bro. P., and family are pressing on in the good work. They hold themselves ready to embrace, and walk in the light of present truth, as it shines out from the sacred pages. May God bless them.
We filled our appointment at Kirkville. Before reaching the place, we got the impression that Bro. Kinne had moved from the village, and that Bro. Smith was living at some distance; and knowing that the night would be severely cold, it looked very discouraging in regard to having a meeting. But to our joy we found Bro. Kinne, living there, and the notice for meeting well circulated, and at the hour all the church but one, were there, and a good number of others who gave the best attention to the word spoken. We found this church pressing together and striving to walk in love and union. They are quite thorough in all reforms, striving to hold up the truth and light.
We were happy to meet one brother from Pompey Hill, and two sisters from Liverpool. While here we visited the resting place of our departed Bro. Sperry and companion, and prayed as we had before, that the mantle of love and zeal, that they had in life might fall on us.
Our meeting at Verona, we trust was one of profit to the few there. The effort that the brethren made to circulate the appointment, gave us a larger congregation than we generally get at that place. This church has made some improvement in temperance, and yet there is a chance for more. We trust they will move forward.
C. O. TAYLOR. S. B. WHITNEY.

Truth Necessary to Salvation.

By Wm. S. Foote

It is often said in justification of the division of the professed church into numerous sects, that our Saviour was once told by the apostle John, that one was seen casting out devils in the name of Christ; and the disciples forbade him because he followed not him; but Jesus said unto them, "Forbid him not, for he that is not against us, is for us." Luke ix, 50. It seemed that this man had, through the teaching of his Saviour, become a Christian; at any rate, he made it manifest by his works that such was the fact. Rather than follow the teachings of the blind Pharisees, and others about him, he had listened to the teaching of Jesus, understanding it, was living according to its requirements.
Did our Saviour wish to convey the idea to his disciples, and to us also, that all that is necessary to salvation, is sincerity in our profession of religion, our creed, and general conduct, as professed Christians? Not so: for we understand that "Straight is the gate, and narrow the way that leadeth unto life, and few there be that find it." There is not room in this "narrow way" for any at this day who follow those who "teach for doctrine the commandments of men." In John xiv, 23, Jesus says, "If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." And in John xiv, 14, 21, "He that hath my commandments and keepeth them, he it is that loveth me." Also in John ii, 4, "He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him."
The apostle Paul also tells us in 1 Cor. i, 10, "Now I beseech you brethren by the name of our Lord Jesus Christ, that ye all speak the same thing; and that there be no divisions among you, but that ye be perfectly joined together, in the same mind, and in the same judgment."
Friendly Reader: The preaching of Noah was what the people in his day needed, but would not be well adapted to the spiritual wants of this generation. So with regard to the teaching of John the Baptist, and others; but if you are honest in your search after the truth, and will study your Bible, prayerfully, and obtain all the help which you can get to understand it, you will assuredly come to the conclusion that the third angel's message of Rev. xiv, is now being proclaimed, and that the "end of all things is near at hand." And if you would be ready to meet your Lord in peace at his coming, and belong to the church which is to be "without spot or wrinkle, or any such thing; holy, and without blemish," you must see your errors, leave them; keep the commandments of God, and the faith of Jesus, and not be led away by the evil counsels of false teachers. So sure as budding trees tell us that summer is near, so sure the signs of the times indicate to us that time will last but a little longer. The prophecies are fast fulfilling; iniquity abounds; there is but little difference between the great mass of professed Christians and the world. The earth is reeling under the weight of sin which oppresses it; the forbearance of God will soon cease; and men instead of realizing all that the peace and safety cry promises for the future, will find that in the last days, evil men and seducers are to wax worse and worse, and that "the saddest act in earth's great drama is the last." "Not every one that saith Lord, Lord, shall enter the kingdom of Heaven, but he that doeth the will of my Father which is in Heaven." WM. S. FOOTE. Pendleton, O.

A Testimony of Present Truth

By L. E. Millne

From Sister Millne.

DEAR BRN. AND SISTERS : Some time has elapsed, since you have heard from me; but my love for the present truth has not abated. I feel to thank the Lord every day that I ever heard these precious truths. As I read your cheering testimonies my heart is made to rejoice that I too indulge the same blessed hope and have the privilege of being numbered with the remnant people of God who keep the commandments and have the testimony of Jesus. How it cheers and gladdens my heart to think that Jesus is soon coming to take his weary children home. Blessed thought! Yes, home to those glorious mansions which he has gone to prepare for those that love his appearing. Oh, the way is so delightful in the service of the Lord. He is as the shadow of a great rock in this weary land to my afflicted heart. I can count all things but loss that I might win Christ.
Of late I have realized in some measure the ire of the dragon who has come down in great wrath knowing that his time is short. Oh, how he is seeking to distract and scatter the little flock. But when the enemy comes in like a flood the Lord will lift up a standard against him.
Our dear Bro. R. F. Andrews has been with us again, and his coming was like the coming of Titus to refresh our tried souls. It was truly meat in due season. He gave a few lectures where he did last summer, and two commenced keeping the Sabbath. He then commenced meetings in our village having a large and attentive congregation.
The Lord was with him, and the word spoken was attended with the power and demonstration of the Spirit, and several have decided to go with us to Mt. Zion. Quite a large number confessed that this was the truth, but are not prepared to take up the cross and follow our blessed Saviour through evil as well as good report. Oh that the Lord would give them courage to face a frowning world. The scorn and reproach of this world will deter many from entering the promised land; but dear brethren and sisters,
"Let us never mind the scoffs nor the frowns of the world, For we've all got the cross to bear, It will only make the crown the brighter to shine, When we have the crown to wear."
The glories of that heavenly land have ravished my heart and oh we soon shall be there. Then farewell to sighs and tears. There all sorrow and sighing will flee away and there will be joy and fullness of joy at God's right hand. Oh let us be faithful and endure unto the end and then receive the robes, the palms and the crowns. Who of us would fall of eternal life. Here is my heart and here is my hand to meet you in that heavenly land.
Your sister in Christ.
L. E. MILLNE.
Shabbona, Ills. Feb. 15, 1865.

Prayer for Help.

By A. L. Guilford

O God of Israel, hear the cries Of thy lone children here, And mark their prayers and secret-sighs On earth's dark bosom drear.
A time of trouble is at hand As ne'er was known before, E'en now 'tis coming o'er the land A time of anguish sore.
Oh, save thy remnant people, Lord, In this dark time of strife When o'er the battle field the sword And blood and death is rife.
The scene is darkening every day Upon this world of ours And it will come without delay, The end of earthly powers.
Our only hope is in the Lord, He is our sure defense, He is our Rock, and in his word We have strong confidence.
And in the distant eastern sky, By faith we see afar A glorious light is shining high, The bright and morning star.
Thou coming One do not delay To come to earth again. Oh, haste the bright and glorious day When thou shalt come to reign.
A. L. Guilford. St. Charles, Mich.
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