Earlier text: WHO CHANGED THE SABBATH?FIGURES the most impressive it seems that could possibly be used, the Holy Spirit has employed to impress upon men the certainty of their receiving hereafter according to the deeds of this life. That of a sower putting his seed into the ground, and afterwards reaping of the same, is perhaps not the least important. In Gal. vi, 7, 8, we find this solemn admonition: "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." In this declaration as in others bringing to view the same event, we see that every ground of complaint as to his final destiny is closed against the sinner; for no man could expect to reap differently from what he had sown. If he will persist in sowing tares, he has no right to expect a crop of anything but tares; and he has no right to complain when he sees the harvest he has to reap. And if he will not sow wheat, he has no right to expect wheat upon any condition. Or if he will not sow at all he has no right to expect a harvest. As Pollok says, "The husbandman who sluggishly forgot,
In Spring to plow and sow, could censure none
Though Winter clamored round his empty barns."
The present lifetime then is the world's sowing time, and all mankind are busily engaged putting in the seed and preparing for a future harvest either good or bad. But how many are strewing broadcast, tares, and thorns and brambles, and cast not a serious thought forward to the harvest they are by and by to reap. "He that soweth to the flesh." What is it to sow to the flesh? To indulge in the works of the flesh; and these are, as enumerated in the previous chapter, "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strifes, seditions, heresies, envyings, murders, drunkenness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." "They shall of the flesh reap corruption." What is it to reap corruption? Is it we ask, to reap incorruption, and of such an enduring kind too, that a never ending eternity of hell's hottest flames cannot destroy it? We think not. Any being to exist forever whether in misery or happiness, must be incorruptible. No corruptible body can have a never-ending existence. This must be evident to all. And the Apostle tells us, [1 Cor. xv, 50.] that corruption doth not inherit incorruption. And in order that we may be immortal and have endless life, "this corruptible must put on incorruption, and this mortal must put on immortality." Verse 53. But they shall reap corruption. Can they then live forever in conscious misery, or possess incorruption in the midst of devouring fire? They cannot. Corruption must result in decay and death; and corruption is the harvest which they shall reap for their evil deeds. Hence they shall consume away into smoke, as the Psalmist says, [Ps. xxxviii, 20] or in the words of John the Baptist, be burnt up as chaff. Matt. iii, 12. In direct antithesis to this is the eternal life which they shall reap who sow to the Spirit; that is, follow its teachings and bring forth its fruit. But there seems to be another important idea connected with the teaching of the Apostle in Gal. vi. We read in verse 6, "Let him that is taught in the word communicate unto him that teacheth in all good things." The word translated, communicate, might be rendered to share, which would make the sense more obvious. Let him that is taught share with him that teacheth him, in all good things. As the Apostle says again in Rom. xv, 27, "If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things." Then follows the text about sowing and reaping upon which we have already remarked; and following that we read in verse 10, "As we have therefore opportunity, (a conclusion drawn from the preceding reasoning,) let us do good unto all men, especially unto them who are of the household of faith." But this duty of those who are taught in spiritual things ministering unto the necessities of their teachers, is set forth directly under the figure we are considering, in another place, viz., 1 Cor. ix. 5-7. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty; whereof ye had notice before, that the same might be ready as a matter of bounty, and not as of covetousness. But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he prospereth in his heart, so let him give; not grudgingly or of necessity; for God loveth a cheerful giver." Here the giving is compared to sowing; and mark, he that soweth sparingly shall reap also sparingly, and he that soweth bountifully, shall reap also bountifully. Let them therefore who would withhold their means from the cause of truth, and heap up treasures unto themselves, instead of lending to the Lord, remember that they are only preparing to reap a very scanty harvest; they are only preparing to make themselves ten-fold poorer in the time of gathering. Says the wise man, There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. Prov. xi, 24. What would be thought of the husbandman who in the Spring, should refuse to cast his seed into the ground, but carefully cherish it up in his garner lest he should lose it and come to poverty? The children of this world in their generations are wiser than this. But it is so in spiritual things. An Apostle has declared it and we therefore believe it, that which a man soweth that shall he also reap; and as he soweth, whether bountifully or sparingly, so also shall be his harvest. And now brethren how are you sowing? How are you improving the present time and opportunities of casting abroad the good seed which shall reward you with an abundant harvest in the kingdom of God? Whether you are faithful or not in this work now, will surely be known; for the day that cometh will declare it. Are you sowing to the flesh, so that you will of the flesh reap corruption? Or are you sowing to the Spirit, and preparing of the Spirit to reap life everlasting? Are you sowing sparingly or bountifully? Are you guilty of that withholding which tendeth to poverty? or are you enrolling yourselves in the ranks of those whom the Lord loveth? for he "loveth the cheerful giver." Be not deceived; God is not mocked. There is no securing his favor with pretended services which are not real. According to the seed that is put into the ground, so with unerring certainty will be the harvest that will follow. O that the words might sink with their due weight into every heart, "WHATSOEVER A MAN SOWETH, THAT SHALL HE ALSO REAP." IMMORTALITY AND UNIVERSALISM.
IF MAN IS IMMORTAL UNIVERSALISM IS TRUE. The case stands clearly thus. John saw a time coming when "every creature which is in heaven, and on the earth and under the earth, and such as are in the sea, and all that are in them" will be heard saying, "Blessing and honor and glory and power be unto him that sitteth upon the throne, and unto the Lamb forever and ever." There is no exception made here for a great receptacle of the countless hosts of the lost, where they will be wailing in agony, and descending continually into more hideous forms of sin and intenser misery, and assailing the throne and name of God with curses and horrid blasphemy. Such has been our teaching from our youth up. But as we examine for ourselves the plan of God as revealed in his word, we find no room for such a place, of long continuance. The time is coming when every creature throughout the wide universe will be heard rendering blessing and praise to God, instead of cursing, and filled with emotions of joy instead of agony. Now if all men are absolutely immortal, and must live forever, it follows that all, irrespective of character, will eventually rise to this state of happiness; and Universalism is proved. But we are abundantly assured in the word of God that the wicked never will; and therefore when the time comes that there are no beings in the whole universe but happy beings, and no sounds heard but those of blessing and praise, where will the wicked be? The question is fairly before us. The wicked never will arrive at a state of blessedness; but the time is coming when all that are found within the limits of creation will be blessed. When that time comes, where will the wicked be? When the believer in man's natural immortality has thought sufficiently upon this question, he will find the answer in Ps. xxxvii. 10; "Thou shalt diligently consider his place, and it shall not be." MEETING IN FLETCHER, VT.
By Augustin C. Bourdeau
BRO. SMITH: The cause of present truth advances slowly in Vermont, but blessed be God, it advances. Let us pray the Lord without ceasing, that he may crown our feeble efforts with success, while we are trying to expound Bible truths unto those who are plunged in darkness and papal error, and that he may send more laborers into his vineyard. On First-day, the 30th ult., with Bro. Rhodes who had called on us on his way to N. Y., I set out to meet my appointment at Fletcher. Our arrival was hailed with joy by the few brethren, and by the anxious inquirers after truth. The assembly was not very crowded, but it was rich in blessings, and there seemed on the part of many, a most earnest desire to know the truth as it is in Jesus. In the forenoon, we presented the passages in the New Testament, which are claimed to be in favor of the first day of the week, or its observance, proving that they contained no evidence that the day was, or was to be regarded as a Sabbath, or that the disci157ples in any way observed it as the "Lord's day," or in commemoration of the resurrection. In the afternoon Bro. Rhodes spoke with much freedom on the perpetuity of the royal Law, &c. We hope that the word spoken will be to many a savor of life unto life. Three or four more individuals have decided to keep all God's commandments. We were much interested by an aged man and his son-in-law, who lifted up their hands, and with tears streaming down their cheeks, exclaimed, "Religion makes us happy. We love the blessed Jesus, and we will try to keep all God's commandments." We could but weep with them, and most earnestly pray God to give them the bread of life. The aged brother had been a backslider for years. May the Lord speed on the Third Angel's Message is my prayer. A. C. BOURDEAU. THERE is sometimes great significance in small words. Paul tells his Thessalonian brethren that "the Lord himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." Here the events through which we are to pass to gain an entrance to the presence of the Lord and a dwelling-place with him, are plainly stated. Popular teaching of the day says, that at death the soul, the essential part of man, if he be righteous, immediately departs into the presence of its Maker and so is forever with the Lord. Paul however does not so teach. He makes all turn upon the coming of the Lord and a resurrection of the dead. He places no hope before the righteous dead of ever being with the Lord except through a resurrection; and none before those who are alive at the coming of Christ except through being changed and caught up. Then all together, the resurrected saints, and the changed living, ascend to meet the Lord, and so (houtose) thus, in this way, shall we ever be with the Lord. These are words with which Paul exhorts us to comfort one another; not with the hope of going to heaven at death, but by the coming of the Lord, and the resurrection from the dead. It is through these and only these that we shall ever go to dwell with him. Of a Series of Lectures on the Sabbath Question, delivered in Battle Creek, March 31st-April 4th, 1857.
We do not find the testimony of Clement, as quoted by First-day advocates, in his epistles in the Apocryphal New Testament, and cannot say whether it is also garbled; but as it stands it proves itself unworthy of credit. He is quoted as saying, "A christian, according to the command of the Gospel, observes the Lord's day, thereby glorifying the resurrection of the Lord." But the Gospel contains no such command; there is only one authorized way to commemorate the resurrection of the Lord: See Rom. vi, 1-5. Pliny to Trajan says the Christians met "on a stated day." Melanchthon says: "Epiphanius and St. Augustine testify that on the fourth and sixth days of the week, church assemblies were held as well as upon the Lord's day," or First-day. It would be interesting to know by what rule "a stated day" necessarily means the first day. One would think tradition was getting scarce, as well as scripture, if it must be forced to service in this manner. Justin Martyr was represented as saying: "On the day called Sunday, there is a meeting in one place of all the Christians, &c., because it was the first day, in which the world was created, in which he made the light," &c. That this is a mere invention of man is evident from the fact that these reasons all existed from the creation; and if they are now sufficient to authorize its observance, they were then. But they were not, for God passed them all by, and sanctified the Rest-day, the seventh and last day of the week. And instead of commanding that the first day be kept because in it the world was created, he commanded man to work on it for that very reason. Ex. xx, 8-11. "What is the chaff to the wheat?" Dionysius said the epistles of Clement were read "while they were keeping the Lord's holy day." The presumption is very strong that Mr. Fillio introduced this testimony by mistake, merely because he found it in a list of quotations for the first day; for he has been known to teach that there is no sanctity attached to the first day. And more than that, to prove that this testimony favors his position, he has now got to prove that the Sunday is a holy day. We would here call attention to the fact that he did not claim any sanctity for the first day on the authority of any scripture. In the light of this fact we doubt whether the testimony of Dionysius is sufficient to settle the point to the satisfaction of Bible students. In regard to other writers, and the want of direct scripture testimony, he said: F. "The observance of the first day of the week was so well understood that there was no need of argument; an allusion to it is all we find." The Sabbath of the Lord was pointed out by evident miracles, and the fourth commandment was so definite, and its penalty so great that its observance was as well understood as that of the first day could possibly have been, under any circumstances, yet the prophets and servants of God deemed it necessary to speak of it very often. But Mr. Fillio is not the first one to take this ground. A late publication (Pres. Bd. of Pub. Tract 118) argues the certainty of the well-known duty and general observance of the first day, from this: that it is not enforced in the writings of the New Testament! Reasoning thus, that it was so well known that no command was needed. Were not other duties, such as the third, sixth, and eighth commandments well known also? Or will not the rule apply to anything but Sunday? This, we must acknowledge, is a new phase of evidence. We claim that the Sabbath is binding because of the abundance of direct scripture testimony in its favor. They claim that the first day is binding because of the lack of such testimony. And if their position is equally tenable with ours, they have got the argument beyond a doubt; for we think that more testimony might have been added by the Scripture writers on the seventh day; but on the other hand, the lack of evidence for the observance of the first day could not have been more complete than it now is; so that if the lack of evidence is an argument they have got a very strong one! We can assure our readers that we are only doing the strictest justice to that position in presenting it in this light. To show this more fully we copy the following from the "Explanation of the Catechism" of the Protestant Episcopal Church. "The day is now changed from the seventh to the first day, in commemoration of our Lord's resurrection; but as we meet with no scriptural direction for the change, we may conclude it was done by the authority of the church, under the guidance of the apostles." That is, we may conclude the apostles did it because it is not found in the Scriptures! Could Catholicism possibly go further? F. "But was not the seventh day also observed? It was to some extent by Jews and Judaising teachers. These were devouring wolves spoken of by apostles." That the observance of the seventh-day Sabbath was distinct from Judaism, we have fully proved. We have for it, not only the act of hallowing and commanding, but the example of the Infinite One; and in all the Scriptures of truth we find not wherein we can better obey the injunction to be "followers of God, as dear children," than in observing that day which he observed and set apart "for man." Whether the term "devouring wolves" applies to them that follow such a rule, more than to them that "follow their own spirit and have seen nothing," and that say "Thus saith the Lord God, when the Lord hath not spoken," (Eze. xiii, 3; xxii, 28,) we will leave to our readers to judge. His last and most important witness was Eusebius; at least he seemed to attach the most importance to him. In producing this testimony the lecturer had a most triumphant time, waving the weighty volume before the congregation, and calling upon all who were not satisfied, to call at his house and consult Eusebius for themselves. We did not avail ourselves of this friendly offer, and so have been obliged to lose in part the benefit of the light of Eusebius, and content ourselves with the Bible. Dr. Edwards in the Sabbath Manual quotes Eusebius, as follows: "And all things whatsoever, that it was the duty to do on the Sabbath, these WE HAVE TRANSFERRED to the Lord's day, as more appropriately belonging to it, because it has a precedence, and is first in rank, and more honorable than the Jewish Sabbath." This testimony of Eusebius is worthy of particular notice. 1. "We" have transferred them. Who are "we"? Will "we" stand as high in that day when God shall bring every work into judgment, as "we" have stood before men? Paul said in his time "the mystery of iniquity" was already working, and would eventually "exalt himself above all that is called God, or is worshiped;" and Daniel, speaking of the same power, said he should "think to change times and laws." Because he would endeavor to change the laws of God, calling that sinful which God had commanded to be done, and enjoining as a duty what God had not commanded, which is the highest offense against a government that a subject can commit; therefore Paul calls him "the man of sin." That the Roman Power, the mystery of iniquity, has well earned this title, we learn (1.) by Mr. Fillio's witness, Eusebius, in that they have subverted the law of God, transferring the claims of the Lord's Sabbath to Sunday; and (2.) by Dr. Edwards in his Sabbath Manual, page 123, where he says:-"But the observance of the seventh day, though it had been connived at, and was by the Emperor permitted, was not as we see by the doings of the council of Laodicea, considered to be proper; and they even went so far, though improperly, as to say, 'If they be found Judaism.'—keeping the seventh day—'let them be accursed.'" Thus they have declared that to be sinful and worthy of a curse, which God has commanded, and placed the divine blessing on. 2. Eusebius calls the seventh day the "Jewish Sabbath," while God in his law calls it "the Sabbath of the Lord thy God," and by the Prophet "My holy day." This is another criminal act of the highest order; striking out the name of the great Law-giver from his own divine statute, and inserting another name in its place, thus destroying the authority of his law. Mr. Fillio has followed the Man of sin in this practice, thus treating the Law of God as he dare not treat the law of Michigan. 3. Eusebius says the Sunday is first in rank and more honorable than the Sabbath. God placed honor upon the seventh day, and declared that he is honored in its observance. Isa. lviii, 13, "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath [what? an old Jewish Sabbath? no but] a delight, the holy of the Lord, HONORABLE; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord." Read Rom. iii. 4. The testimony of Eusebius weighs but little in that scale. 4. The testimony of Eusebius weighs but little in that scale.
But the main point made by Mr. F. from Eusebius was concerning the sect of the Ebionites, where he endeavored to attach the stigma of their heresies to the observers of the Lord's holy Sabbath. But here we must take leave of Eusebius; we have only now to do with Mr. Fillio; because Eusebius is innocent of the part here acted by Mr. F. Speaking of their heresies, he said: F. "And why were they called heretics? Because they kept the seventh day. They held the law to be necessary, and rejected the Epistles of Paul because he taught that the law was abolished," That the Ebionites were lightly esteemed, and justly so, by all true Christians, cannot be doubted; but when we state the facts in the case, all may at once perceive the unchristian and dishonest course pursued by Mr. Fillio in placing them on a level with those who try to obey God through faith in his Son. Some have affirmed that his lectures were characterized by mildness and gentility. But on this point, as on others, his remarks were interspersed with unfair and unjust allusions, and unrighteous insinuations, every way calculated to mislead his hearers, and lead them to suppose that we occupied a position that he knew we did not occupy. Others may differ with us in regard to true Christian bearing; but we always intend to "use great plainness of speech," and call sin by its proper name. We will not throw out insinuations to deceive and lead to positions that we dare not openly occupy; we scorn to pursue such a course; but we shall point to the wrong-doer, and say plainly, Thou art the man. We have forborne to remark respecting his unfairness and manifest dishonesty throughout those lectures, reserving it to this point, where all can see it most clearly. The truth in regard to the Ebionites will expose him.158
Buck's Theological Dictionary gives us the following information. We would remark, that none will doubt the authority on such a question, and Buck quotes from Eusebius to show that the Ebionites denied the divinity of Jesus Christ, recognizing him only as a mere man. He says they "rejected all the prophets, and held the very names of David, Solomon, Isaiah, Jeremiah and Ezekiel, in abhorrence. They also rejected all St. Paul's epistles, whom they treated with the utmost disrespect. They received nothing of the Old Testament but the pentateuch. They agreed with the Nazarenes in using the Hebrew gospel of Matthew, otherwise called the gospel of the twelve apostles; but they corrupted their copy in abundance of places, and particularly had left out the genealogy of our Saviour. Besides the Hebrew gospel of Matthew, the Ebionites had adopted several other books under the titles of St. James, John, and the other apostles; they also made use of the travels of St. Peter, which are supposed to have been written by St. Clement; but had altered them so that there was scarce anything of truth left in them. They even made that saint tell a number of falsehoods, the better to authorize their own practices." We have not enough so-called charity to believe that Mr. Fillio was ignorant of the wrong he was doing in attempting to fasten the odium of such a people and of such error, on the seventh day, and transfer it to those who keep the Commandments of God and the Faith of Jesus; who receive the Bible, the whole Bible, and the Bible alone, and reject such foolish and unauthorized traditions as he and the Ebionites relied on. To expose such wrongs is an unpleasant duty; we regret that the necessity existed in the present case. But duty compels us to characterize things truthfully. The cause which must needs be upheld by using violence to the Scripture and perverting the testimony of history, is one that will scarcely stand the test of the judgment day. Though it has been conceded by many men of learning and study that there is no Scripture authority for the observance of the first day, they have claimed that tradition of church history established it beyond a doubt. But of late they are growing fearful of that. The truth of history is against them. We need not here stop to speak of the company that Sunday-keeping has been in; but we might trace it through the edicts of Protestant states in America and England, through the bulls of popes, the curses of councils, and the horrors of the inquisition; through the decrees of Pagan Emperors, back to those who slew their human victims, and offered all manner of abominations to their highest God, the sun. And amongst such it originated! For the truth of this last assertion we refer to the Douay Catechism and the Sunday school Union Bible Dictionary. Over this part of Mr. Fillio's work we have had serious reflections. Of the tendency of his course there can be no doubt. We presume that some have had their minds diverted from the truth, and the word of God has lost much of its influence over them. The present is a time of lax morality and great prevalence of infidelity; and he who lowers down the standard of Bible truth, exalting above it the opinions and doctrines of men, incurs a fearful responsibility. The friendship of the world, and the praise of men, is but a mean reward for such a work as this. To a sensitive mind, under such circumstances, each word of praise would be a rebuke; each look of favor would give pain. If he now moves in the society of lovers of truth and morality, we do not envy him his reflections. An appeal to the congregation on the authority of the "Christian fathers," (these were his words) closed his labors. Though he raised the question, "Did not Christ and the apostles preach in the synagogues on the seventh day?" He replied to it by stating that his positions were true or else "the fathers" had written falsehoods. There are some important facts to be considered in connection with the words and practices of the Apostles and Evangelists in regard to the seventh day, but these scripture facts must not be allowed to have any weight, lest we have to admit that the fathers have erred: That will never do. The infallibility of tradition must be maintained even at the sacrifice of scripture facts. "Lord how long?" A word to our readers who have followed us through this argument, and we close. It was not for the sake of those lectures alone that we undertook this review. Though we have never heard such sentiments put forth in a more deceptive form, yet we know that they are advanced and advocated very extensively, and we wish to guard the minds of the honest inquirers after truth on this subject, as far as lies in our power. And now what will be your choice? Do you approve the word of God? Do you believe that it is not them that say to Jesus, Lord, Lord, that will enter into the kingdom of heaven, but they that do the will of his Father? Of certain ones it was said, they "began to make excuses." But no excuse should be allowed to influence our minds against the truth of God, that we would shrink from pleading in the day of judgment. Think of it, dear friends. Will your excuses weigh as heavy in the balances of God's word as they appear in the sight of an unbelieving world. Let us see. 2. I have a family to support; it will interfere with my business. Matt. xvi, 25, 26. "For whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul?" Chap. vi, 24, 31-33; Luke xii, 15-37; 1 Tim. iv, 8; Psa. xxxvii, 3; Isa. lxv, 13, 14. 3. Every body keeps the first day. Matt. vii, 13, 14. "Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it." Prov. xi, 21; xvi, 5. 4. Many learned men teach that it is right. Hos. x, 13. "Ye have ploughed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men." 1 Cor. i, 25-27; Rev. xviii, 23. 5. We are unlearned and must look to them for instruction. Prov. xix, 27. "Cease, my son, to hear the instruction that causeth to err from the words of knowledge." 2 Tim. iii, 1-7. 7. It causes trouble and division. Luke xii, 51, 52. "Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division. For from henceforth there shall be five in one house divided, three against two, and two against three." Verse 49, Matt. x, 34-37; John xv, 19; xvii, 14; 1 Kings xviii, 17, 18. 8. I should lose my influence and bring reproach. Matt. v, 11, 12. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven: for so persecuted they the prophets which were before you." Luke vi, 22, 23, 26; 1 John iv, 5. 9. It makes no difference what day I keep if I keep it right. Ex. xx, 9, 10. "Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work." Matt. xv, 3, 9. "To keep any day right is to keep it as God's law directs; otherwise his law is not right. To keep every day right is to work on the first six and rest the seventh." 10. I am afraid of new doctrines. Ex. xx, 11. "In six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it." Gen. ii, 2, 3. 11. I do not think these old laws are binding. Jer. vi, 16. "Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." Chap. xviii, 15. 12. The Apostle teaches that old things are passed away. 2 Cor. v, 17. "Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." "The old man" of sin must pass away. Then the man becomes new—not the law. 2 Tim. iii, 16, 17. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works." Prov. xxx, 5, 6. "Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar." Eccl. xii, 13, 14. "Let us hear the conclusion of the whole matter: 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." Rev. xxii, 14. "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city." "THE WORD OF THE LORD ENDURETH FOREVER."
J. W. HELEN CHAMBERLAIN
By Helen Chamberlain
BRO. SMITH: "I have been for the past Summer passing through trials. My faith has been tried by the various views which surround me, and at times I have been almost driven into despair when seeing the great tide of opposition to the truth; but the clear light now shineth to lead me aright, and I am more and more convinced of the truth of our position by searching the word of God. O I love the truth of the Third Angel's Message. I mean to obey it by the grace of God, even if I suffer reproach and have my name cast out as evil. For the comfort of the saints let me say, O be faithful in the service of our Lord and Master. Do not be discouraged, for the crowns are just ahead. Daniel says, "Many shall be purified, made white and tried." I think we have come into that time. Then let us not think it strange concerning the fiery trial which is to try us, as though some strange thing happened, for the trial of our faith being more precious than gold that perisheth though it be tried with fire, will be found unto praise and honor at the appearing of Jesus. The path of the just is as the shining light159which shineth more and more unto the perfect day. May God revive his work again among his people. O let us come up to the help of the Lord against the mighty; let us get all right in his sight, strive to overcome sin in all its forms, and stand out fair as the moon, clear as the sun, and terrible as an army with banners. Let us ask the Lord to search and try us and see if there be any evil way in us, and lead us in the way everlasting. Let us endure the cross, despise the shame, and at last sit down with Jesus on his throne, having overcome by the blood of the Lamb and the word of our testimony. I would say to the lonely ones who have not the privilege of meeting with those of like precious faith, Suffer on only a little longer; your journey's end is near, when you shall rest. Do not faint by the way, but trust wholly in him who is able to help you, and remember if God is for you, he is more than all that can be against you. Fear not the enemy who has come down in great wrath knowing his time is short, and if possible would deceive the very elect; but hold on to the glorious truth and at last receive a crown that fadeth not away. O let us be zealous in the service of our Lord, and prepare for the last conflict with the powers of darkness. Yours in hope of eternal life at the appearing of Jesus. Abington, Ct., Sept. 8th, 1857. UPON a rising ground southwest of Nile,
I set me down to rest and muse awhile.
And there is Friendship also now in view,
But earthborn friendship often proves untrue.
How vain, alas! the friendship of the world,
Already doomed, and soon to ruin hurled!
Its friendship is but enmity with God,
And soon must sink beneath the iron rod.
And thou, fair villa, soon must share the fate
Of those who pray when praying is too late!
If Jesus wept o'er Jews' approaching doom,
In whose proud, stubborn hearts he found no room,
Would he not weep, if now he were on earth,
To see its pride, and gayety, and mirth?
The people filled with earth, and heaven forgot,
Their doom impending, and they know it not!
Ah! how is it the earth is lulled to sleep?
Are there no shepherds set a watch to keep?
Shepherds there are, but they can't understand,
Their cry of peace and safety fills the land;
And thus the worldly, thoughtless, careless throng,
Are lulled to quiet by this siren song.
But suddenly the day of wrath shall rise,
And sweep away the refuges of lies;
And they that trusted in the words of men,
Will see their doom, and curse their leaders then.
Then howl, ye shepherds! for your race is run,
Your flocks are ruined, and yourselves undone.
The shepherds then will find no place to flee,
But all the ruin they have wrought must see,
And drink the dregs of that imbittered cup,
Which they for others and themselves filled up.
The lion leaves his covert with a bound,
And desolation spreads the earth around. R. F. C.
Nile, Allegany Co. N. Y., Aug 12th, 1857. Bro. Wm. Bates writes from Abington, Ct., Sept. 2d, 1857: "Now is the time for us to be zealous and repent according to the testimony in Rev. iii, 16. We must act now or be lost. Now is the time to be very humble, to get rid of pride and every thing that is offensive in the sight of a holy God. He will have a pure and holy people, those that do his will and keep his commandments, for they only shall have right to the tree of life and enter through the gates into the city. I am hoping soon to see Jesus and stand on mount Zion with the blood-washed throng." Sister E. L. Bascom writes from North Brownville, Mich., Sept. 4th, 1857: "I wish to give in my testimony concerning what the Lord is doing for me. I think I realize more of the goodness and mercy of God every day. O what reason I have to praise him that I ever heard the Third Angel's Message. The interest in this glorious truth seems to increase in this place, and in places adjoining here. Many seem anxious to hear from Bro. Frisbie again. Our meetings grow more interesting. I think the Lord is with us, and I hope we may so live that we may be fitted to live with him in the earth made new." Sister Phebe Vedder writes from Lansing, Mich., Sept. 8th, 1857: "I feel grateful to my heavenly Father for all his benefits, and especially for the Review, there being so much Bible truth in it; but still I must confess I am lonely, as there is not one in this place to encourage me in trying to keep the commandments, or who believes that the blessed Saviour is coming soon. Methinks the cause of so much complaint of being lonely, is to excite us to the prayer, 'Come Lord Jesus, come quickly.'"