THE argument of Bro. Andrews' on the commandment to restore and build Jerusalem, needs no commendation from any one, but I can scarcely refrain from expressing the satisfaction with which I have perused it. It possesses a two-fold attraction, from its importance and its clearness.
When "Ptolemy's Canon" was discussed by Stevenson and Thurman in Boston, the Advent Herald said that the "Canon" was triumphantly sustained. As Mr. Thurman argued entirely on the supposed incorrectness of the Canon in his work, to sustain its correctness was to overthrow his theory; but the friends of his theory fell back on Isa. xliv, 28, with the declaration of their belief that Cyrus gave "the commandment to restore and build Jerusalem." This, then, was their last resort—their sole refuge; and, doubtless, to make the first of Cyrus the beginning of the "70 weeks," was the object of Mr. Thurman in attacking the Canon of Ptolemy. The argument of Bro. Andrews' removes this last prop of that error, and makes Mr. Thurman's work as inefficient as a romance.
To every one who examines this point it must be perfectly clear that Cyrus never said "to Jerusalem, thou shalt be built." The decree of Darius was supplementary to that of Cyrus, embracing that and the same object. The decree of Artaxerxes for the restoration of Jerusalem as a civil power, also recognized the decree of Cyrus by giving orders respecting the house of God which was built under that decree. And inspiration sums up the whole work as accomplished by the decree of Cyrus, and Darius, and Artaxerxes.
Our position on the Sanctuary and the 2300 days, the first angel's message, and the judgment work now being fulfilled, depends entirely on the correctness of our chronology, making the seventh of Artaxerxes, B. C. 457, the commencement of the seventy weeks. To establish this fact against the assaults of opposers, is of the very first importance.
Had Mr. Stevenson's vindication of Ptolemy's Canon been published, it could not have fully met the wants of all classes, as it must have been, to a great extent, the statement of scientific research, beyond the reach of many uneducated readers. But the article of Bro. Andrews' removes every difficulty on this important subject, in a manner that all can easily understand. Though it evinces much careful study, it is yet so plain, that, in reading it, we are led to wonder why we did not see the truth it contains before. All who esteem the present truth must feel thankful for the light it sheds on the sacred history, on which our faith in the fulfillment of prophecy rests.
J. H. W.
Manifestation of Fanaticism.
By R. F. Cottrell
The manifestations of the Spirit of God are always graceful and becoming in the eyes of intelligent beings. The Holy Spirit does not throw its subject or medium into indecent and repulsive postures of body and contortions of countenance. It may prostrate a person, taking away his strength; but it will not tumble him about the floor from point to point, cause him to crawl under benches and stand upon his head, as has been witnessed in our days among those who profess to be under the immediate influence and control of the Spirit of God.
It seems that some in our time, professing dissatisfaction with the want, in the popular nominal churches, of the power of godliness, have undertaken to supply the deficiency; and have accordingly invoked and obtained the aid of a spirit or spirits, which have led them into all the extravagances above hinted, and much more of the same kind. I was informed by an eye-witness concerning a certain camp-meeting held in Western New York, a few years since, at which men and women pretended to baptize themselves by going into a pool of muddy water, where a large tree had been turned out by the roots, and after paddling in it awhile like ducks, began to take up the filthy water in their hands and lap it, in imitation of Gideon's little army of old, and insisted that some present, who did not see it their duty, should come down to it and lap water, pleading with, and weeping over them, for fear they would be lost in case they persisted in their refusal.
I have recently seen some friends upon whose testimony I can rely, who told me of another camp-meeting which they had visited the last summer. A minister attempted to open a season of service with prayer. After praying a short time, he began to be in ecstasy, and to give vent to his feelings in loud laughing. A brother minister caught the contagion, and continued to laugh vociferously till his strength was exhausted and he fell. The brotherhood and the bystanders took up the laughing chorus till the woods rang again, and no stranger could distinguish among the laughers (189who could help laughing?) who were the believers and who the scoffers; for all seemed to vie with each other, who should laugh, and shout, Amen, the loudest
I state these facts only as proofs that the spiritual exercises of those in our days who profess to be reformers—those who are restoring the days of the manifestation of the Spirit of God, and the life and power of godliness—are not from the Spirit of God, but from the vile spirit of fanaticism; and that it is a device of the great adversary of God and man, to cast reproach upon the true manifestation of the Holy Spirit.
Thus while a greater portion of the professed church are dead in cold formality, another portion, aiming ostensibly at reformation, are being led captive by the Devil at his will. What a deplorable state of things! Still there are honest souls, scattered among different organizations, who are dissatisfied both with the formal and with the fanatical, and who are being prepared of God to receive and obey the present message of truth—a message which will complete the work of reformation, begun in the days of our forefathers, and prepare a people for translation at the coming of our Lord Jesus Christ. His coming, and that alone, will put an end to the working of the multitude of evil spirits that are rapping, tipping, writing, muttering, laughing and shouting, to the ruin of so many souls in these degenerate days. May the time soon come.
R. F. COTTRELL.
"Two Classes of Righteous."
By Wm. C. Gage
THE recent article from the pen of Bro. Cottrell, on the subject of the two resurrections, called to mind an effort made by one of the advocates of the non-resurrection doctrine, to explain the twentieth chapter of Revelation so as to make harmony with the view that the wicked dead will never live again. As every candid reader must admit, two resurrections are there brought to view; the participants in the first of which are "blessed and holy," and upon them "the second death hath no power," leaving us to conclude by implication that those who have part in the second resurrection are cursed and unholy, and that the second death does have power upon them.
This chapter has always presented an insuperable difficulty for the advocate of the above-named doctrine, and many have been the attempts to get round it or over it, and on the occasion to which we allude, one of their ablest preachers made an effort to meet it, with what success the reader can judge as we give a synopsis of his arguments.
He occupied some three or four evenings in endeavoring to prove that there are two classes of righteous who will finally be saved, namely, the justified righteous and the sanctified righteous. The first-named of these classes are simply justified, having made but little or no progress in holiness, and might consist of moral heathen, lukewarm professors, death-bed repentants, &c., while the other class consists of those who are not only justified, but sanctified. We cannot here notice particularly the labored argument adopted to prove this position; indeed a portion of it has passed from mind, but one point which was thought to have some weight was adduced from the fact that the righteous will "scarcely be saved," while some have an "abundant entrance" into the kingdom. This point will be noticed as we proceed.
He next endeavored to show that during the thousand years there will be a temporary kingdom, which he denominated the Messianic kingdom. The peculiar blessedness of the first resurrection consists in being permitted to reign with Christ during this thousand years, while the other class are sleeping because they are unfitted for this kingdom, and are not to be raised until the end of this period.
But as we proceed with the chapter a difficulty at once presents itself in the fact that at the end of the thousand years Satan deceives the nations of the earth. It will never do to allow that the righteous of either class are the dupes, and so this period is converted into an age to come, with mortals on probation, a portion of whom at least are finally deceived and destroyed by Satan.
Quite an ingenious plan, surely, but very fallacious, as will appear upon careful examination. Let us look at his first position, in regard to two classes of righteous. The Scriptures plainly bring to view two classes of people, but they are the righteous and wicked, the holy and unholy, the wheat and the chaff, the sheep and the goats. The destiny of one class is life, and the other death, and we find no other distinction drawn in the word of truth. Again, it is widening the gate and rendering the road to salvation very broad, if such a class will be saved as are represented as coming up in the second resurrection, for there is no incentive to holiness if eternal life can be gained without it.
If the blessedness of having a part in the first resurrection consists in the privilege of living a thousand years sooner than the others, it is a little singular that inspiration had not hinted as much, instead of leaving us to judge by the context that it was because "on such the second death hath no power." As holiness is peculiar to this class, may we not reasonably conclude further that this is a sufficient cause for blessedness, for without holiness "no man shall see the Lord." Heb. xii, 14.
Now let us look for a moment at the argument based on the fact that the righteous will "scarcely be saved," and some will have an "abundant entrance," &c. Both declarations are made by the apostle Peter, but refer to one and the same class. In the former instance a distinction is made, not between the righteous and the sanctified righteous, but between "the righteous" and the "ungodly and the sinner," the one class being entitled "the house of God," in which Peter counts himself, and the other "them that obey not the gospel of God," showing conclusively that if those who are scarcely saved are to come up in the second resurrection, then Peter will be there also, and cannot therefore occupy one of the "twelve thrones, judging the twelve tribes of Israel" in the age to come (?)
Truly, error makes a crooked path, and such reasoning as must be adopted to sustain such an unscriptural doctrine cannot satisfy those who are grounded on the truth.
To our own mind the teachings of this chapter are plain and positive. The two resurrections are contrasted, and when something is affirmed of the one, we must conclude that the opposite is true of the other. If the subjects of the first resurrection are blessed and holy, those of the second are not a little less blessed and holy, but cursed and unholy; and if the second death has no power over the former, it certainly must have power over the latter.
All efforts to distort the plain testimony of this chapter from its legitimate meaning, only show the weakness of the doctrine at which it strikes a death-blow, for we consider it a perfect Gibraltar against this error.
WM. C. GAGE.
Norridgewock, Me.
Who Accepts the Praise?
By R. F. Cottrell
"I see by the last Expositor that Bro. J. M. Stevenson, of Wisconsin, has fully renounced the seventh-day Sabbath. Well, praise the Lord. My soul fully responds, Amen and amen. I was anticipating this, though not quite so soon. I do rejoice in the redemption of another worthy minister of Christ from the bondage of Sabbatarianism, and may God bless him abundantly, and may he be successful in opening the eyes of dear brethren and sisters who have honestly been led astray from the path of duty and truth, by the bewitching and bewildering influence of the Review and Herald."—A. N. Seymour, in Expositor, 1858.
What is the cause of this rejoicing and praise? A person who had been compelled, by the force of Bible testimony, to embrace the Sabbath, had given it up. The writer holds that there is no Sabbath for the present time. Of course, all days being alike with him, he would equally rejoice at the renunciation of the first-day Sabbath. No, no! it is the "seventh-day Sabbath" that has been "fully renounced." They all observe the Sunday, sometimes, giving it, like Sylvester of Rome, "the more imposing title of Lord's day." We never hear their rejoicings at any one's giving up the Sunday. Thus while they make all days alike theoretically, they still make a marked distinction—despiring most heartily the observance of the seventh day. You may keep the first or any other, or none at all; but you must not keep the seventh.
Why this partiality? why this hatred to the seventh day? No other reason can they give, than that God blessed and sanctified it, giving it to man for rest and worship, and as a memorial of himself—his mighty work and his rest upon the seventh day. The "bondage of Sabbatarianism" consists altogether in keeping the seventh day; there is no bondage to them in keeping the first. A day of rest and worship is all well enough, if you do not choose the day that God has set apart; nay, it is necessary to have such a day; though this was strangely overlooked when the institution was abolished, leaving man without a Sabbath who before enjoyed one. But if you choose the seventh day, you are in bondage.
Now I submit that this is Satan's logic. He hates God, and hates the memorial of his choosing—the seventh day. And since no possible reason can be given against keeping the seventh day more than against keeping the first, but that it is an institution of Jehovah's, I conclude that when one praises the Lord because another has renounced this holy institution, the praise is acceptable only to the great adversary of the Almighty. He, and he only, will accept such praise.
R. F. Cottrell.
“Be Not Afraid.”
By N. Orcutt
TWELVE men, voyagers in a frail bark, once amid the darkness of the night were "in the midst of the sea tossed by the waves; for the wind was contrary." One who had power to rebuke the winds, in the fourth watch of the night, went unto them walking on the sea. They were troubled and cried out for fear. He speaks words of comfort, “Be of good cheer; it is I; be not afraid.”
Ye weary, sorrowing ones, sailing over life's rough sea, amid the gloom of night, does the way seem dark and dreary? Do the billows roll mountain high, wind and wave seeming to retard your progress and threaten your destruction? We are amid the rocks, shoals and quicksands of the last and most dangerous part of the voyage. The prophetic word is being fulfilled. As we near the shore, perils thicken—perilous times have come,—times of clouds and thick darkness, of winds and storms. But can we not hear, above the raging storm, the cheering words, “It is I; be not afraid?” With the increase of danger has come an increase of light. “Our Father” has shown unto his servants things that must shortly come to pass, so that they are “children of the light and children of the day.” We have a sure word of prophecy. We have had the messages of the first and second angels, and even now we hear the voice of the third uttering his solemn warning.
We look back and upon the coast and we see the waymarks we have passed. We see a lighthouse upon the coast of Babylon, of Media Persia, of Grecia, and of Rome. We look forward, and a little in the future, amid the toes of the image,—upon the coast of divided Rome, we see break forth a light brighter than the noonday sun, marking the entrance to the haven of eternal repose. As says the poet:
“We've looked astern, and many toils
The Lord has brought us through.
We're looking now ahead, and lo!
The land appears in view.”
May the prospect cheer our hearts, and lead us to seek righteousness and meekness; that when the wine of the wrath of God shall be poured out without mixture, we may be hid in the day of the Lord's anger. As God continues to lead out his people, may we be prepared to obey when he shall command to go forward—keeping pace with the light, rising with the truth. Then may we with confidence believe that all things will work together for our good.
Soon the God of Heaven will set up a kingdom. Soon the last storm will be passed, the last battle fought, the last tear shed, the last prayer offered, the last enemy destroyed, and the tabernacle of God be with men.
Oh, happy, thrice happy and blessed is the humble saint that in the time of trouble, in every hour of trial, in every season of affliction, can hear Jesus say, “Be of good cheer; it is I; be not afraid.”
N. ORCUTT.
Troy, Vt., Nov. 1, 1865.
"Signs and Wonders."
By G.
Dr. Newton, the Healing Medium, in Portland, Maine, and Newport, R. I., Teachings of the Spirits, &c.
THE extracts below, taken from "The Banner of Light," show that now, as in the days of Jannes and Jambres, great "signs and wonders" are wrought by the aid of Satan's deceptive power. The reader will notice in these paragraphs the blasphemous allusions, such as "the Great Healer," "nothing behind the chiefest apostles," "apparently nothing behind 'one Jesus,'" &c., which are applied to this medium. Also let it be remarked that the spirits teach that "whatever is, is right," thus ignoring sin, and a fear to do wrong. Their disrelish for the Bible is easily to be accounted for. That Book says, "Seek not to them that have familiar spirits, and unto wizards that peep and mutter;" for "all that do so are an abomination unto the Lord." Reader, note the following, and then thank God that you have been preserved (if haply you have) from this bewitching snare of the Devil.
G.
"It was our good fortune," says a writer in the Banner of Light, "to spend several days in Portland, while the great Healer was performing his wonders there; and being at leisure, a large portion of the time was spent in the hall which he occupied. Of some of the most important cases, we made a memorandum.
"Mrs. Mary A. Wallace, from New Hampshire, had been unable to walk for seventeen years, with the exception of two or three steps. In a few minutes she walked about the hall, and then to the hotel, more than half a mile distant. The next morning she walked to the hall again, and said she was cured. She walked, seemingly, with perfect ease.
"One young lady, who could not hear a sound, and had not for years, was restored in a moment so she could hear the lightest whisper. She requested her friends to ask her questions in whispers; and her face was radiant with gladness as she answered them aloud. She clapped her hands, and manifested the most exuberant joy at her recovery. Many other like cases were healed in the same incredibly short space of time.
"One young man was assisted up the stairs, unable to lift one foot from the floor, and the other was fast becoming useless. He walked down the stairs, lifting his feet as high as any one.
"Another boy was healed so quick, of a lame knee—so lame that he got about with difficulty, aided by a cane—that he exclaimed, as he ran down stairs, 'By George, did n't he do that quick !'
"All who passed beneath the gentle touch of his healing hands, were benefited; many permanently cured. Many an evidence of his wonderful skill has he left in Portland; many will bless him daily and hourly. The blind whom he has caused to see, will rejoice forever. The speechless whom he has restored, will speak his name with gladness. The deaf who have been made to hear, will listen to his praises with inexpressible joy. And from all hearts rises a fervent 'Thank God for Dr. Newton.'"
Another writer in noticing Dr. Newton's labors at Newport, R. I., says:
"Dr. Newton, also of this city, and of all the country round about, though he may often fail, has wrought some cures, where a prophet might be supposed to be without honor, nothing behind the chiefest apostles—apparently nothing behind 'one Jesus,' who, as recorded, was very potential in the same law of nature; though sometimes he could not do many mighty works, because of unbelief. Yet we are knowing to one case of such stubborn unbelief and refusal to have Newton, that we took the responsibility and sent him; and though a case of complicated disease and long suffering, restoration was very sudden, as the patient herself assured us. Indeed, among the many failures, the cases which have come to our knowledge as suddenly cured, are nothing less miraculous than those claimed to have been restored by the Christ-power of old time, when the power of the Lord was to heal them after suffering many things of many physicians, or after being bound by Satan, lo! these eighteen years."
THE "Message Department," in its answers by spirits to certain questions, has the following precious tid-bit.
"Q.—Is there any such thing as error?
"A.—No not absolutely.
"Q.—Do people ever make mistakes?
"A.—No, not positively.
"Q.—Human intelligence is short-sighted.
"A.—So it would seem.
"Q.—Do you mean to say that whatever is, is absolutely right?
"A.—That is the position we occupy.
"Q.—Supposing I should take it into my head to blow out your reporter's brains, should I do wrong?
"A.—If you should suddenly take such a course, that would be proof positive that there was a cause for it.
"Q.—Should I not suffer the consequences of such an act?
"A.—It was said by some one recently at this place, "that offenses must come;" and closely upon that followed the words, "But woe unto him by whom the offense cometh."
"Q.—Are you acquainted with the prophets and apostles of the Saviour?
"A.—Yes.
"Q.—How do your opinions correspond with theirs?
"A.—In some things we agree, but there are differences of opinion upon many points.
"Q.—Have they changed their opinions?
"A.—Certainly they have.
"Q.—If they were to re-write the Gospel or Epistles, would they write them differently?
"A.—Certainly they would. These Gospels are to them now what your English Primer is to you to-day. It served you very well perhaps in childhood, as they served them very well in the years of their early pilgrimage."
Immensity of God's Creations.
The following paragraphs are taken from the Ladies' Repository for November. The thoughtful person will not read them without being overwhelmed with the idea of the greatness of Jehovah's power, and the illimitableness of his universe! Says David, "Great is the Lord, and greatly to be praised; and his greatness is unspeakable." And Job declares, "But the thunder of his power, who can understand!"
THE DISTANCE OF THE FIXED STARS.—In 1847 Professor Bessel, of Germany, commenced a series of astronomical measures for getting the exact distance of the fixed stars, a thing that never had been done. The instrument which he used in connection with a powerful telescope, in his experiments, was called the great Konigsburg heliometer. After three years' hard labor, he was so fortunate as to obtain a parallax, but so minute that he could hardly trust his reputation upon it. But after repeated trials and working out the result he was fully satisfied that he could give the true distance to 61 Cygni. But who can comprehend this immense space? We can only convey an idea to the mind of this distance by the fact that light, which travels 12,000,000 of miles in a minute, requires not less than ten years to reach us. Just let any one try to take in the idea. One hour would give 720,000,000 of miles; one year then—8,760 hours—this gives 6,307,200,000, and this, multiplied by ten, gives 63,072,000,000,000. This according to Bessel, is the distance of the nearest fixed star to the sun. All astronomers confirm the correctness of Professor Bessel's calculations.
But this distance, great as it is, is nothing to be compared to the distance of the Milky Way. Sir William Herschel says that the stars or suns that compose the Milky Way, are so very remote that it requires light, going at the rate of 12,000,000 of miles in a minute, 120,000 years to reach the earth. He says there are stars, or rather nebulæ, five hundred times more remote. Now make your calculation; 120,000 years reduced to minutes, and then multiply that191sum by 12,000,000, and the product by 500. What an overwhelming idea! The mind sinks under such a thought; we cannot realize it; it is too vast even for comprehension.—Ladies' Repository.
A Fair Statement.
THE "Prophetic Times," a Second Advent serial which advocates the '66 theory, in an article, "For What Shall We Pray?" has the following paragraphs which are lamentably true. G.
"In spite of all we can do, the state of things, both at home and abroad, becomes every day still more alarming.
"For what, then, should we pray? We see Philanthropists, Philosophers, men of "progress," running to and fro with furious haste, worrying mankind with every invention of every addled brain, to force happiness upon them; and we see all their efforts come to nothing! We see the world growing more wicked and wretched every day—ripening for its Last Apostasy! We see the ministers of the Gospel departing from the Primitive doctrines of Christianity—spiritualizing the Scriptures into empty dreams, and denying the future Reign of the Son of God upon earth! We see "Spiritualism" (a sign of the "Last Times," 1 Tim. iv. 1,) with its twenty millions of votaries, spreading far and wide the "doctrines of Devils," (didaskaliais daimonion, "teachings of Demons,") denying the inspiration of the Bible, and bidding defiance to all law. "For they are the Spirits of Demons, doing signs to go out to the kings of the earth and of the whole habitable globe, to gather them to the BATTLE OF THAT GREAT DAY of God Almighty." (Lit. trans., Rev. xvi, 14.) We see Christendom diseased, and, to effect its cure, trying every imaginable thing but the sole remedy—the Personal Presence and reign of the King of Glory—the world's first, and last, and only remedy, and yet the only remedy that is thrown aside. You hear a great lament about the sad state of affairs, but you never hear of the sovereign remedy. You may pray against the vices of the day, but you must not breathe a word as to the universal remedy. The personal reign of the Son of God is a proscribed subject, and is banished from our prayers as if it were equivalent to the "Reign of Terror." Yet, so long as the personal reign is omitted in our prayers, just so long is God dishonored. We resemble a sick man praying for health, yet refusing the only remedy for his disease. Every invention of man is joyfully adopted, but the grand scheme of Divine Wisdom is contemptuously passed by."
How to Enlarge the Lungs.
FOWLER and Well's "Illustrated Annual of Phrenology and Physiognomy," for 1866, among other good things, gives the following directions for enlarging the lungs:
"Step out in the purest air you can find, stand perfectly erect, with the head and shoulders back, and then, fixing the lips as though you were going to whistle, draw the air, not through the nostrils, but through the lips, into the lungs. When the chest is about full, raise the arms, keeping them extended, with the palms of the hands down, as you suck in the air, so as to bring them over the head just as the lungs are quite full. Then drop the thumbs inward, and after gently forcing the arms backward, and the chest open, reverse the process by which you draw your breath, till the lungs are entirely empty. This process should be repeated three or four times during the day. It is impossible to describe to one who has never tried it the glorious sense of vigor which follows the exercise. It is the best expectorant in the world. We know a gentleman, the measure of whose chest has been increased some three inches during as many months.
"A word of caution will not be out of place. Persons with weak lungs and sensitive bronchial tubes should avoid very cold air in performing this exercise, or should inhale it through the nostrils, which is the proper way in ordinary breathing. Such persons should also commence cautiously and carefully, so as not to strain or injure the parts affected, increasing the exercise gradually, as the strength increases."
Quarterly Meeting at Orleans
By Elbridge G. Rust
From Bro. Rust.
Bro. White: I attended the late Quarterly Meeting at Orleans, and gaining a blessing from the Lord there, concluded to tell your readers something about the meeting. Those who had arrived Sabbath evening, met together and held a profitable meeting, at which time quite a goodly number of the world's people were in. We arrived, together with most of our brethren from the different churches, on Sabbath morning in time for the morning meeting, at which time the Lord did not fail to verify his promise to us. Sabbath afternoon we had a most excellent meeting, the Spirit of the Lord pervading the good testimonies of our brethren and sisters, and we believe nearly all sensibly felt the presence of the Lord in our midst. But the evening meeting, after the Sabbath, seemed to be the best of all, although many of the brethren had returned home. This evening the Lord met with us and set us free, and we had a profitable meeting to all our souls. About fifty of the neighbors were in this evening, and seemed to enjoy the meeting.
Sunday morning, again we met for the last time for worship. On account of there being no preacher present, but few were in excepting our own people. But we had a good meeting, and parted, feeling that the Lord had met with us, and blessed and strengthened us. Many expressed disappointment because no messenger had arrived, and the ordinances were consequently postponed. Brethren were present from the churches of Fairplains, Westplains, Orange, Vergennes and Bushnell. Elders King, Maynard, Howe and Van Deusen alternately conducted the services. It was thought that upward of eighty Sabbath-keepers were present. The brethren at Orleans have a very neat house of worship, which they have lately finished.
On the whole this was a good and profitable meeting to all, we trust, and if such meetings were held oftener without leaning so much upon the servants of the Lord to do the work, we would soon get into better working order ourselves, and learn to trust more in him who hath made us kings and priests unto God and his Father. May the Lord bless and strengthen his remnant people, and help them to get on the whole armor of God.
Elbridge G. Rust.
Winfield, Montcalm Co., Mich.
Excellency of the Ten Commandments.
Mr. Comber, as quoted in the Comprehensive Commentary on Ex. xx, has the following pious reflections upon the ten commandments. It is the same spirit which led David to say, "Oh, how love I thy law!" (Ps. cxix, 97,) and Paul, "I delight in the law after the inward man." Rom. vii, 22.
"These ten commands are from My God; and why should I be backward to vow my obedience to his laws? Are they anything else but a method of living well and wisely, free from fears and injury? Do they not teach me to conduct myself so that I may win the favor of God and good men, and be safe in the best, and happy in the worst condition? Can I wish greater felicity than to be [reverential and spiritually minded,] meek and patient, grateful and contented, temperate and industrious, just and bountiful, to converse with God, rejoice with angels, to imitate the saints, follow and trust in the blessed Jesus, and to seek everlasting joy? Doth God require anything impossible, unjust, or unreasonable? Am I to bind myself to any more than that which my judgment and my conscience tells me is fit and expedient for me to do, although it had never been commanded? Is it any more than that which all the wisest and best men, the friends of God, and favorites of Heaven, have done with the greatest delight—and which, therefore, is only the proof of a generous and noble spirit? Is not my God the best of all Masters; who covers the infirmities, and strengthens the weaknesses of his servants? Can I fail to please Him who excites the desire, and enables for the performance; who makes the way familiar and easy, pleasant and inviting, and yet, where there is a hearty endeavor, doth make many abatements, and accept the will for the deed; who begins his assistances early, and continues them till He hath perfected this excellent work? Shall I not be rewarded with a glorious crown in Heaven, for being so wise as to choose to be happy on earth?"
The Sabbath did not Originate with the Giving of the Manna.
MR. THOMAS SCOTT, author of Notes on the Bible, has the following remarks on Ex. xvi, 25. It takes the view that any consistent man naturally would take. The italic is Mr. Scott's. He says:
"It is evident, that the miracle, on this occasion, consisted in the larger quantity of manna that fell on the sixth day; which caused it to be so much thicker on the ground than at other times, that the people gathered twice the quantity, with little additional labor; and not in a subsequent increase of the quantity which each person had gathered. As the rulers came to inform Moses, that the people had gathered twice the usual quantity, it may be supposed, they were appointed to superintend the distribution, and wanted his directions in the present case; and this gave him the opportunity of more fully stating to them, and by them to the people, the obligation of keeping the Sabbath as a holy rest unto the Lord. It is remarkable, that three miracles were wrought, every week, in honor of the Sabbath, even before the promulgation of the Mosaic law. Double the quantity fell the day before; none fell on the Sabbath-day; nor did that corrupt, which they kept for that day. This confirms the opinion, that the institution of the Sabbath was from the beginning. Indeed the whole narrative implies, that reference was made to an institution before known, but not properly remembered or regarded; and not to any new law given on the occasion. Neither the inquiry of the elders, nor the language of Moses, can be consistently interpreted of an entirely new institution."
Entering Heaven on Our Knees
THE gates of Heaven are low-arched; we must enter upon our knees.
The Pilgrim's Hope.
TUNE.—"Tramp, tramp, tramp."
In our pilgrimage below,
We are thinking of the time
When our Saviour will descend and take us home;
And the tears will fill our eyes,
As we near the holy prize,—
Oh! we love to talk and sing of that blest home.
CHORUS.
Yes, yes, yes, a home with Jesus,
Cheer up, brethren, soon he'll come;
And beneath his gentle reign
We shall breathe the air of Heaven,
Free from sorrow in the saint's eternal home.
But while here we do remain,
Let's be strong in Jesus' name,
Patient every trial, and bear every cross;
He will keep his faithful few,
And will guide them safely through,
And will crown them his at last in that blest home.
CHORUS.
Home, home, home, a home with Jesus,
Cheer up, brethren, soon he'll come, etc.
[ World's Crisis.
Letters.
By Editor
"Then they that feared the Lord, spake often one to another."
This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith.
A Testimony of Faith and Readiness
By Russell Hoag
From Bro. Hoag.
BRO. WHITE: Many a time have I thought that I would like to communicate a few lines to those of like faith. I am thankful to-day, brethren and sisters, for the truth of the third angel's message. It is high time that we wake and gird on the armor. Signs portend that Jesus is coming, and who would not like to see the King in his beauty, and go to those mansions prepared for all the good and blest?
I have a desire to be among the ransomed ones, and be clothed with glory, honor, and immortality, at His appearing. I hope we shall be faithful in exhorting one another, and so much the more as we see the day approaching. We are living in a solemn time, when darkness is gathering fast. I hope we shall be lights in the world and waymarks along the way, having our loins girt about with truth, and we waiting for our Lord when he shall return from the wedding. When Jesus comes will he find faith on the earth? Yes, a little; there will be a few keeping the commandments of God and the faith of Jesus. May this be our happy lot, is my prayer.
Russell Hoag.
Hanover, Mich.
Pressing On in the Faith
By J. Blair
From Bro. Blair.
Bro. White: For the first time I take my pen to write a few lines to the saints scattered abroad. And would say, although a stranger to most of you, I feel it a duty and also a privilege to give in my testimony in favor of the truth. I feel to thank the Lord that I ever heard his precious truth, that he gave me a heart to receive it, in the love of it. I feel to praise God's holy name for what he has done for one so unworthy as I am; and it is my firm determination by his assisting grace to press my way on. Though I meet with trials and temptations, in the strength of Jesus I will try to overcome. I want to get ready for that glorious day which will bring deliverance to all the saints. Let me suffer with the humble few who have chosen God for their portion, and in a little while I hope to rejoice with them, when we shall have no evil foe to contend with.
Dear brethren and sisters, through God we shall do valiantly. He is our strong tower and shield, a present help in time of need. Let us press on, trusting in him, though fierce temptations threaten hard to bear us down, for the Lord, our strength and salvation, holds in view the starry crown. Yes, he who washed us from our sins in his own blood, soon shall bring us home to God, where we shall enjoy his presence forevermore. There we shall see Jesus, and gaze upon his lovely form with unclouded eyes. We shall partake of fruit from life's fair tree, and drink of the water of the river of life, which emerges from the throne of God, and range through pure climes of everlasting love, where flowers shall bloom through endless day. Oh, joyful thought! Dear brethren, and sisters, let us bear every trial with patience, ever looking to him who has said, "My grace is sufficient." Let us hope, and patiently wait, for yet a little while and he that shall come, will come, and will not tarry.