Earlier text: LAWThe Sanctuary---An Objection Considered.
By Editor
To the Brethren Connected with the Review: I write you for the purpose of gaining, if possible, instruction concerning a certain matter wherein a difference exists between your views and those of others on the same point. It is relative to the "Sanctuary." While I am conversant with your views thereon, I am held in check by what has been published by Dr. John Thomas, with whose writings I judge you are acquainted. In his work, "Anatolia," or "Russia Triumphant," &c., he renders the query, "How long the vision," appealing to, and relying on, the original, "Until when the vision (khakzon) the evening-morning sacrifice, tahmid, and the rebellion causing desolation, to give both the holy (kodech) and the army a treading down?" He replies, "The original is not yahmin, 'days;' it is erev boker, an evening-morning." He says further, "'Then shall the sanctuary be cleansed,' was no part of the answer given in Daniel's hearing. The words he heard were we-nitzdak kodech. The word kodech is not 'sanctuary,' but holy; designating what is holy connected with Judah, such as the Holy City, called emphatically 'The Holy;' and the Holy Land. Again, as to nitzdak, rendered cleansed in the common version, this is not its meaning. It signifies to be vindicated from injury and violence, or to be avenged. The word for to cleanse is tahhar, and is used several times in the sense of to cleanse Judea from the putrefying bodies of the slain in the prophecy of the Autocrat of Russia's overthrow in the breaking of the Latino-Greek Babylonian power. Ezek. xxxix, 12, 14, 16. 'Then the Holy shall be avenged,' is the only proper rendering of which the original is susceptible in this place." Pp. 24, 25. Now, with due deference to all my superiors, when an author like Dr. John Thomas comes out with the original and declares before the world that the original is not susceptible of any other rendering, and subjects the character of his scholarship to the severest test, I have to stand back and wait to see if there is to be found a David who can meet this Goliath, and make a better disposition of this matter. If the above be true, then a great and irreparable rent is made in the theory of our "Advent Review" friends. But we are confident if there can be produced any counter understanding that may successfully contravene this position, they will with pleasure make it known for the benefit of their readers. We wait to see what may come to hand for our relief. A remnant here in this city, in the temporary absence of our esteemed Bro., M. G. Kellogg, are striving for the unity of the faith of the gospel, and the keeping of the commandments of God. Yours in the one hope of the gospel. San Francisco, California. REPLY. We are glad Bro. Otis has called attention to this subject, as others may be troubled on the same point. The criticism of Dr. Thomas has reference principally to the import of the original words used in Dan. viii, 13, 14. If we understand him, the only points which he endeavors to make are these: 1. That the vision has reference to the daily, evening and morning, sacrifice of the Jews. 2. That the word days, should be translated evening-mornings. 3. That the word rendered sanctuary does not mean sanctuary, but "the holy," referring especially to the holy city or the holy land. And 4. That the word cleansed means only "to be vindicated from injury and violence," referring also to the land. Let us look at these points in their order: 1. "How long shall be the vision concerning the daily [sacrifice] and the transgression of desolation," &c. Dan. viii, 13. By referring to this scripture the reader will see that the word sacrifice, is not in the original, but is a supplied word. Now unless there can be shown some necessity for supplying this word, we may set it down as settled, that the vision does not relate to the daily sacrifice of the Jews. First, then, it is not implied in the word "daily," (tah-meed) which Dr. T. renders the "evening-morning sacrifice." By the aid of the Englishman's Hebrew Concordance we trace this word through the Old Testament, and find every instance of its use. It is rendered "always, continual, continually, perpetual, ever," and in a few instances "daily." Its usual and almost universal rendering is "continual." This word is used where such expressions as continual burnt offering, perpetual incense, &c., occur; but where it refers to sacrifice or offering, the word sacrifice or offering is in every instance expressed. The word used alone, as in Dan. viii, 13, never signifies an offering or sacrifice, according to the concordance; and it is more frequently applied to other things than to sacrifices and offerings. Second. There is nothing in the context to demand that the word sacrifice should be supplied. The word first occurs in verse 11, where, speaking of the little horn that waxed exceeding great, Daniel says, "Yea, he magnified himself even to the prince of the host, and by him the daily [sacrifice] was taken away, and the place of his sanctuary was cast down." Here the "daily" is introduced to us as a power, or something, that was in possession of a sanctuary. It would be altogether improper to apply the pronoun "his" to the daily sacrifice of the Jews, and represent it as in possession of a sanctuary where it worshiped. Again, verse 12, "And an host was given him against the daily [sacrifice]." This represents that the daily was something, against which a host must be given in order to supplant it. But this, again, could not properly be applied to the daily sacrifice of the Jews; for any power that was to overthrow that people, would be represented as coming against the people, not against one of their many ceremonies and sacrifices. This would be singular if not absurd. It is evident, then, that there are two great and opposing powers brought to view from verse 13. These appear face to face in verse 13, the one styled "the daily," the other the "transgression of desolation." The daily what? Sacrifice? No. There is nothing about sacrifice, nor any allusion to it, either in this verse or in the context. Then what? Answer, Desolation. We claim that the natural construction of the language demands that this word be supplied. Then we have, as the two powers brought to view, the daily [desolation] and the transgression of desolation. What powers are referred to by these expressions? All must agree, or if not, it can be easily proved, that the little horn introduced in verse 9, is the Roman power. And as there is no new symbol of earthly governments brought to view in the chapter, but this reaches to the end, we conclude that the two antagonistic forces subsequently mentioned, represent the two great phases of the Roman power, namely its pagan and papal forms. When it first assumed the reins of empire, it stood forth as the embodiment and representative of paganism. Subsequently, in the same empire, paganism was obliged to yield to the papacy. And under these two divisions may be summed up the oppression of the people of God. Paganism and papacy are the two great desolating powers that have trodden under foot the church. The first, the "daily" or continual desolation, paganism, having from time immemorial oppressed and desolated the church; but latter, the transgression of desolation, papacy, finally supplanting the former, and imbuing its hands still deeper in the blood of the saints. Concerning these two powers, then, paganism and papacy, and not the daily sacrifice of the Jews, the vision is given, and the question is asked, How long shall the sanctuary and the host be trodden under foot by them? 2. The original in Dan. viii, 14, unto 2300 days, is not yahmin, "days," but erev-boker, evening-morning. Granted; the margin says the same; but what of that? There is no allusion in this to the evening and morning sacrifice. Taken alone, these words never mean that. Whenever the idea of offering and sacrifice is connected with them, it is always expressed, as in the case of the word daily, above examined. These are the words used to express the duration of a day in Gen. 1. The evening and the morning (erev-boker) were the first day (yohm). As denoting duration, then, we may set down erev boker as the equivalent of yohm. What matters it, therefore, which words are used in Dan. viii, 14? It matters not a particle. Under the word evening, Gesenius, in his Hebrew Lexicon, says: "Erev boker, evening and morning, a day and night, i. e., the civil day of 24 hours. Dan. viii, 14." From this it must be evident to all that "days" is the correct rendering; and being given in connection with a symbolic prophecy, covering so long a period of both paganism and papacy, they must be symbolic, each day standing for a year. But, 3. "The word kodech," says Dr. T., "is not sanctuary, but holy; designating what is holy connected with Judah, such as the holy city, called emphatically, 'The Holy,' and the Holy Land." Let us look at this. It is true that the word kodech means holy; it also means sanctuary, Dr. Thomas to the contrary notwithstanding. The first three definitions of the word given by Gesenius are as follows: "1st. Holiness, sanctity. 2d. Concr. A holy thing, something sacred, consecrated, opposed to profane. 3d. A holy place, sanctuary, as the tabernacle, Ex. xxviii, 43; xxix, 30; xxxv, 19; xxxix, 1; the temple, Ps. xx, 2; Dan. viii, 14, al. Spec. of the temple itself as distinguished from its courts," &c. The word occurs in the Old Testament four hundred and twelve times, and is sixty-seven times rendered sanctuary, referring to the typical sanctuary of the Jews, and thirty-eight times holy or most holy (place), referring also to the temple. It is the word that is used when God speaks of his holy name, his Holy Spirit, holy city, holy land, holy mountain, &c.; but in every instance of this kind, the words name, Spirit, city, land, mountain, &c., are expressed. This word used alone as it is in Dan. viii, 14, is never used in the Bible to signify holy city, holy mountain, or holy land. An instance cannot be found. But it is used alone as in Dan. viii, 14, one hundred and five times to signify the sanctuary, or holy places of the sanctuary, the place where the Jews offered their sacrifices, and the priests performed their typical service. So far, therefore, as the definition of the word is concerned, Dr. T. certainly mistakes, in thinking that there is any reference in Dan. viii, 14, to the city of Jerusalem, or the land of Palestine. Again, admitting that the word should be rendered simply "the holy," and that it was once used to signify Jerusalem and Judea, could it signify that now? It could not; for God has cast off that people, rejected that land, and discarded that city; and they are no longer "holy" unto him. What Dr. Thomas' views of the ending of the 2300 days, are, we do not know; but most of that class of Adventists place their termination still in the future. Very well. The text speaks of something called the sanctuary, or the holy, which is to be cleansed at the termination of those days; and if God does not now regard the city or land of the Jews as holy unto him, they cannot be the objects that are then to be cleansed. But some are continually dwelling upon old Jerusalem, Judea and the Jews, as the especial favorites of Heaven, when God declares expressly that he regards them not. Such might much more appropriately be styled "Judaizers" than Seventh-day Adventists. How must God regard such a course? Let us test it by an illustration. Suppose a certain king for a good and just cause legally divorces his queen, and declares her separated from him forever. Suppose that before she had forfeited all her rights under the marriage relation, he had regarded her highly, and bestowed upon her magnificent favors, and still more magnificent promises. And suppose that after he had put her away, and thoroughly made known the fact, a class of persons should rise up and harangue the people from one end of his kingdom to the other, setting forth how highly he regarded the woman he had put away, what a favorite she was with him, and the magnificent promises he was going to fulfill for her benefit. How would he regard this? It would be a continual insult to him. No less so is it to the majesty of Heaven, to have people continually setting forth Jerusalem, Judea, and the Jews as objects of special affection with God, when he has declared that he has cast them off, and they are no longer his people. There is now181 neither Jew nor Greek. Jesus Christ has leveled to the ground all these distinctions. A new covenant is made. A new bond of union is formed. Those only who are in Christ are now the heirs of the promises; and his name alone prevails, to procure for any person, be he Jew or Gentile, the favor or regard of the Almighty. Jerusalem or Judea now holy to God? No more so than Detroit or Michigan. Once more: There is a "host" connected with this sanctuary to be trodden under foot. This host, all must admit, are the people who are connected with that object called the sanctuary whatever it is. But if the sanctuary is the land, on what ground shall we account for the host's being mentioned in connection with it? For let us inquire what it is to tread under foot a land. A land is literally trodden under foot by those who dwell upon it, be they friends or foes. This then, is not the sense in which it is used in the text under notice. It must be taken to denote the injury or oppression that is inflicted upon it. But how is a land oppressed? It is not by oppressing the stones and dirt that compose the country, but the people who inhabit it. But here are the "host" spoken of besides. Then from the Dr.'s view of Dan. viii, 13, we draw the following: The word sanctuary means the holy land. To tread it under foot means to oppress the people of the land. The host means the people, and treading them under foot means to oppress them. So the question that Daniel heard, divested of all figure, would be simply this: "How long shall be the vision concerning the daily and the transgression of desolation, to give both the people and the people to be trodden under foot?" This would be a nonsensical tautology of which the Scriptures are never guilty. Therefore, again, the word sanctuary in that scripture does not mean the land of Palestine. But further: It being admitted that the host are the people that are connected with the sanctuary, let us inquire what people constitute this host. Verse 11 speaks of the "prince of the host." We know who this is: it is Jesus of Nazareth, against whom (margin), the little horn, the Roman power, magnified itself when it nailed him to the cross. If, then, Christ is the prince of the host, who are the host? Answer. His people: not the Jews, that is, the literal seed, but those who are Jews inwardly, true Christians. Christ is not the prince of the Jews, since his first advent: for they have rejected him, and been rejected themselves, in consequence. But what connection have Christians with the land of Palestine? None. Therefore, we conclude, again, that Christians being included in the "host" of Dan. viii, 13, the land of Palestine is not the sanctuary of that verse. 4. But, continues Dr. T., the word rendered cleansed does not mean cleansed, but "vindicated from injury and violence;" and this too he applies to the land of Canaan. But there is no more difficulty, except for himself, on this than on the other portions of his criticism. This word occurs forty-one times. Eleven times it is rendered righteous, twenty-eight times justice and justify, once cleansed, Dan. viii, 14, and once clear ourselves. From its use we see that there is an idea of freedom from guilt involved in the word which could not well be applied to the land of Judea. The word kahphar, which he says is the word for "to cleanse," and which he declares "is used several times in the sense of to cleanse Judea from the putrefying bodies of the slain," &c., occurs ninety-nine times. Sixty-eight times it is rendered atonement. Only once, and that in Num. xxxv, 33, is it used in reference to cleansing the land; and there there is no allusion whatever to putrefying dead bodies. But this is not the word which is rendered cleansed in Dan. viii, 14. And the word there rendered cleansed, never has any reference to cleansing the land in any sense. In the light of these facts, which any one having a copy of the Hebrew concordance can easily verify, the reader can judge for himself of the correctness of the Dr.'s position and statements. Of our own views of the sanctuary, the transfer from the type to the antitype in Heaven, how is it trodden under foot, and how and when cleansed, it has not been our object here to speak. On these points we refer the reader to our published works on this subject. We have aimed simply to follow Dr. T.'s criticism, and instead of concluding with him that the rendering, "Then the Holy shall be avenged," is the only proper one "of which the original is susceptible," we conclude rather that it is by no means an allowable one in the sense in which he gives it. Report from Bro. Bourdeau.
By Daniel T. Bourdeau
BRO. WHITE: Sabbath Oct. 1, I attended a quarterly meeting with the church at Enosburgh. Several of the brethren and sisters could not attend because of sickness, and we judged it advisable to omit the ordinances and visit, sympathize with, and pray for, the afflicted. The state of my health was such that I could not visit after bearing the burdens of the day; but quite a number of the brethren and sisters called on Bro. Eli Sherman's family who were afflicted with sickness, and two of whom were under the doctor's care. They reported that they had a good time, and that the sick had been comforted and relieved. Monday, Oct. 3, went to Bro. Alonzo Sherman's to pray for his wife who was very sick, under the doctor's care. For five days she had been confined to her bed without being able to raise herself up or stand upon her feet, and she had not been able to keep down her food for about a week. She had kept around as long as she could, and the doctor and her neighbors said that her courage had kept her up too long for her good, and that she would be one or two months in recovering, if she ever got well. Fervent prayers were offered for her recovery, and hearty confessions were made agreeable to direction in James v, 16; and the instruction in the original commission, Mark xvi, 15-18, was tremblingly and humbly carried out. She arose, dressed and walked without assistance, sat to the table that she had ordered to be prepared, ate with and waited upon the brethren and sisters, and the next morning she helped in getting the breakfast, and remarked that she was better than she had been for months. Last Sabbath we met with the friends of the cause at Dunham. C. E. and tried to give them meat in due season. While at Dunham we were interested to hear Bro. Ruiter relate the experience he had had in his sickness, and tell how his mind had been exercised on the subject of sacrificing for the cause. He had felt that he must give one hundred dollars in silver to advance the cause of truth, and that if he failed to carry out his conviction the afflicting hand of the Lord would be upon him. He realized that God was in earnest with him, and gladly responded to Bro. White's remarks on raising the missionary Fund, and supplying the Association with paper, and directed to have fifty dollars applied on the Enosburgh meeting house and the remainder on the Vermont and Canada East Conference Fund. Bro. Ruiter has a small farm (50 acres) one third of which is poor; but he has by industrious labor and economy succeeded in raising some means, and is thankful that he can aid in spreading the truth. Will others in Vermont and Canada East imitate Bro. Ruiter in this respect? Come, brethren and sisters, let not little Vermont and Canada East be backward. Let us manifest our willingness to help in raising the $5,000 to buy paper for the Association, and the $5,000 for the Missionary Fund. Here are noble objects before us. All can readily see the necessity of supplying the Association with paper that its work may not be hindered, and of raising the Missionary Fund to push forward the cause in Missionary fields. We feel an interest for the Eastern Mission. Those engaged in it must go forth free and untrammelled by want. The $10,000, must and will be raised. My faith says, It will be done, and that too without pressing. There are thousands of Sabbath-keepers who have the cause at heart. God wants free-will offerings. Let those whose interests and affections are wrapt up in this world, and who feel like quibbling, keep their means. Let them have and enjoy this poor fading world; for they can have no part in the world to come unless they reform. When all are rewarded according to their works none will regret that they have denied themselves to help in proclaiming the last message of mercy, and in preparing a people to meet the Lord at his coming. As we were returning from Dunham, we stopped at Bro. Philip Cross', Sutton, and found his companion very sick in consequence of a hard shock of paralysis. We were greatly blessed, while dwelling on the object of affliction and praying for Sr. Cross. Sr. Cross feels deeply for her children, especially those who have not as yet committed themselves on the truth. These children have ever treated us kindly, and honor their mother in her affliction. May God help them to fully embrace the truth that she loves, and that sustains her in her sickness, and that they will need as a shield and stay in the troubles that are before us. When we left for Canada we felt very feeble; but now feel stronger, and our health is better than it has been for months. We still intend to spend our strength and energies in this good cause. A Dark Feature of Our Times.
By Editor
J. Holt, Judge Advocate General, in reporting to the government the result of his investigations, relative to the secret order of traitors and conspirators which is widely spread through the free states of the North, draws a graphic picture of the moral degeneracy that is exhibited in our time and nation. He marks it down as "not paralleled in the world's history," and expresses his amazement at the disclosures that have been made. Ancient times have produced individual instances of great depravity. He refers to the one Judas Iscariot of Judea, and the one Catiline of Rome; but it seems to be reserved to our own time to produce whole broods of these vile characters, whom he describes as having "trodden under foot every sentiment of honor, and every restraint of law, human and divine." If we mistake not, this is the very spirit that is to bring about the anarchy of earth's closing scenes. Where shall we put a limit to the dark deeds of mankind, when, not only the laws have no power to hold them, but the restraining grace of God is also withdrawn from the earth? If any one wants a darker and more malignant commencement of these things which are to characterize the last days, will he describe what it should be. We give the closing paragraph of Judge Holt's report, as follows:— "In the presence of the Rebellion and this secret Order—which is but its echo and faithful ally—we cannot but be amazed at the utter and wide-spread profligacy, personal and political, which these movements against the Government disclose. The guilty men engaged in them, after casting aside their allegiance, seem to have trodden under foot every sentiment of honor and every restraint of law, human and divine. Judea produced but one Judas Iscariot, and Rome, from the sinks of her demoralization, produced but one Catiline; and yet, as events prove, there has arisen together in our land an entire brood of such traitors, all animated by the same parricidal spirit, and all struggling with the same relentless malignity for the dismemberment of our Union. Of this extraordinary phenomenon—not paralleled, it is believed, in the world's history—there can be but one explanation, and all these blackened and fetid streams of crime may well be traced to the same common fountain. So fiercely intolerant and imperious was the temper engendered by slavery, that when the Southern people, after having controlled the national councils for half a century, were beaten at an election, their leaders turned upon the Government with the insolent fury with which they would have drawn their revolvers on a rebellious slave in one of their negro-quarters; and they have continued since to prosecute their warfare, amid all the barbarous atrocities naturally and necessarily inspired by the infernal institution in whose interests they are sacrificing alike themselves and their country. Many of these conspirators, as is well known, were fed, clothed, and educated at the expense of the nation, and were loaded with its honors at the very moment they struck at its life with the horrible criminality of a son stabbing the bosom of his own mother while impressing kisses on her cheeks. The leaders of the traitors in the loyal States, who so completely fraternize with these conspirators, and whose machinations are now unmasked, it is as clearly the duty of the Administration to prosecute and punish, as it is to subjugate the Rebels who are openly in arms against the Government. In the performance of this duty, it is entitled to expect, and will doubtless receive, the zealous co-operation of true men everywhere, who, in crushing the truculent foe ambushed in the haunts of this secret order, should rival in courage and faithfulness the armies which are so nobly sustaining our flag on the battle-fields of the South." God Abhors Self-Adoration
God abhors them most who adore themselves most. How often do we hear the children of God in these last days express a fervent desire to be "overcomers," and how frequently does the prayer ascend, "Lord, help us to overcome;" and the question naturally suggests itself, "What have we to overcome?" It certainly becomes us to make some inquiry into the magnitude of the task before us, that we may be the better able to properly estimate the exertion required to contend with the obstacles in our pathway. In Rom. xii, 21 we read "Be not overcome of evil, but overcome evil with good." This text teaches us that the power with which we contend is not passive but aggressive, and that unless we overcome it we shall ourselves be overcome by it. It also enlightens us as to what we have to contend with, namely evil. Whenever and wherever we come in contact with evil influences in any form we have a battle to fight, and, if the Lord is our strength, a victory to win. Thus it is all the way through life's journey, a continual warfare, a "good fight of faith." 1 Tim. vi, 12. Probably the first hard fought battle of every one who turns from the way of death unto the "living way," is the struggle to overcome self, or as the apostle terms it, "the flesh." Study carefully the experience of the apostle Paul, in Rom. vii, and you will find him contending against the "law in his members" which hindered him in his efforts to obey God, so that notwithstanding he served the law of God with his mind he was compelled with "the flesh" to serve "the law of sin." This seems to be the difficulty with many of the latter-day professors, and perhaps we are all of us too much infested with it, most of us being able to say "The spirit indeed is willing, but the flesh is weak." Some are very much inclined to console themselves with the fact that Paul was similarly situated, and are contented to rest their cases right there; but let us follow the apostle a little farther and see if he remained in that state in which he was constrained to call himself a "wretched man." In the next chapter we find him rejoicing in the fact that there is now "no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit," and that he has been "made free from the law of sin and death" by "the law of the Spirit of life in Christ Jesus." Let us then take Paul for an example, and consider ourselves "wretched" indeed until the "law of the Spirit" has enabled us to become free in Christ, and then shall we have obtained the victory and overcome the flesh. Another power with which we have to contend, and which we must overcome, is that in which our blessed Lord and Master himself gave us an example. In Jno. xvi, 33, he says, "I have overcome the world." Blessed words! Our high Priest and Intercessor "was in all points tempted like as we are," and can help us to overcome even as he also overcame. When the temptations and trials incident to this world of sin and sorrow are brought to bear upon us, as they often are in a manner that threatens to overwhelm us, how delightful the thought that we can go to him and pour out our griefs into an ear that is ever open to hear, and relate all our trials to one who knows just the meaning of every word and the weight of every trial from an experience exactly corresponding with that of us poor mortals. How much more pleasant it is even in our earthly friendships to hear the words of consolation and sympathy from those who have passed through trials similar to our own, and what real benefit do we often derive from their experience. How much more then, may we expect assistance from one who not only can but will grant us the timely aid we need to help us in overcoming the world. In 1 Jno. v, 4, we read "and this is the victory that overcometh the world, even our faith." We may learn from this that faith is a necessary assistant, or means by which we may obtain the requisite aid and strength. We need a practical, working faith in this as well as in every thing else; a faith that will stand the test to which it will be put in these trying times. In order to successfully overcome the world we must see to it that we do not have too much interest in it; that our affections are not bound to it by too many strong cords, or in other words we must completely correspond to the description of our Saviour. "They are not of the world, even as I am not of the world." Jno. xvii, 16. We could hardly expect a soldier to enter with ardor into battle with a nation and people with whom his affections were bound up, and where all his earthly interests and treasures were located; and the same principle holds good with regard to the soldier of Christ. He cannot manfully and boldly contend with the evils that are in the world if his interests and affections are of a worldly nature, nor can he expect to overcome with half-hearted exertions, or anything less than a manful determination to win. But of all the enemies to which we are compelled to give battle, none so powerful as the author of all evil, that arch-enemy, the Devil. So little do we estimate his power, and so wily are his exertions to destroy, that we are less on our guard against him than we should be if we were fully acquainted with the nature and ability of this terrible enemy of all righteousness. We should remember that he is cunning and crafty, and ever ready to take advantage of any unguarded moment to accomplish our destruction. The Scriptures furnish us abundance of evidence of his great wisdom and power, and also of his activity in "seeking whom he may devour." And this enemy we must overcome if we would "inherit all things." Well might we shrink back from the contest if the battle were to be fought in our own strength, but we have the blessed promise of grace sufficient for our day. We know that if we submit ourselves to God and resist the Devil he will flee from us; Jas. iv, 7; and notwithstanding his snares are laid for us on every hand, a way of escape will be made with every temptation, that we may be able to bear it. In view of the magnitude of the work before us, we need much encouragement that we may enter upon the task with a zeal and determination which will insure a victory. That encouragement is found in the precious promises that are held out to those who finally overcome. They are contained in Rev. ii, 7, 11, 17, 26; iii, 5, 12, 21; xxi, 7, and may be briefly summed up as follows: a glorious eternal inheritance, the privilege of reigning with Christ, in eternal life, to be recognized as members of the family of Heaven, and having a right to the tree of life in the midst of the paradise of God. Is not all this worth striving for? Then let us be faithful, remembering that we have but a little while longer to struggle amid the waves of trouble and sorrow before our trials will be ended, and the powers of earth will be overcome by the Lamb, "for he is Lord of lords and King of kings, and they that are with him are called and chosen and faithful." Rev. xvii, 14. Dear brethren and sisters, may it be your lot and mine to be of the faithful and chosen ones. Meetings in Western Mich.
By Joseph Bates
BRO. WHITE: In order of our appointments we held six meetings with the church in Wright, Ottawa Co., from Sept. 27 to Oct. 4 and closed with the funeral services of Sr. J. R. Ginley. Her sudden and unexpected death caused a deep feeling in the hearts of her brethren and friends in W. One young woman recently converted, was baptized, and two were added to the church. Said the brethren, we have had a good meeting. The Lord added his blessing in celebrating the ordinances of his house. October 5-10, we held five meetings with the church in Fair Plains. The churches in Orleans, and West Plains united with them, and the Lord blessed and strengthened his people. Bro. R. from Cato, Montcalm Co., where Brn. Frisbie and Strong recently raised up a company of Sabbath-keepers (not yet organized) was drafted, and experienced much difficulty and detention on his examination before the district marshal, not because he was not well recommended by his brethren and officers of his town, and also by the elder and clerk of the church in Fair Plains, but because he did not present a certificate from the clerk of his church. This of course he could not do. Here again our brethren will learn the importance of organization. October 11 and 12, held two meetings in Bushnell, Montcalm Co. Two families of Sabbath-keepers and their neighbors had become deeply interested while attending to Bro. Philip Strong's course of lectures, which he was obliged to close on account of ill health, and return home. Many are still interested and anxious for Bro. Strong to return. October 13-16, held six meetings in Orleans, Ionia Co. Brethren from Fair Plains, North Plains, Bushnell and Ionia, came together here and enjoyed a cheering precious season worshiping the Lord and celebrating the ordinances of his house. Sabbath, Oct. 22, good encouraging meetings with the church in Monterey. Two recently converted were buried with Christ by baptism, at the close of our meeting; one of them a young man who volunteered and served his country three years in the present rebellion, and who immediately on his return home volunteered to serve the Lord, hence forth and forever. Two other candidates are waiting to go forward in baptism the next Sabbath. Our sick, thank the Lord, are coming up. JOSEPH BATES. Monterey, Mich., Oct. 26, 1864. A Short Argument on the Sabbath.
Sab. "Then you do not believe the Sabbath to be a divine institution?" Anti-Sab. "O yes, I do. I believe the Sabbath to have been a divine Hebrew institution, 'a shadow of good things to come,' which shadow has now passed away." Sab. "But 'remember the Sabbath day' is among the ten commandments." Anti-Sab. "I know it, but so is the promise in the fifth commandment, 'That thy days may be long upon the land,' which means the land of Canaan. You don't183 expect to spend your days in Palestine, do you, because that promise is in the decalogue? I believe that all the ten commandments are Hebrew laws, not binding on us except in the general principles which they contain." Sab. "What is the 'general principle' contained in the 5th commandment to which you have referred?" Anti-Sab. "Obviously that all should honor their parents. This is applicable to every age and nation." Sab. "Has each command in the decalogue a 'general principle' of its own?" Sab. "Does this principle in each case have the sanction of divine authority?" Sab. "Well, what is the 'general principle' contained in the fourth commandment, 'Remember the Sabbath day to keep it holy'?—a principle applicable to every age and nation—a principle having the sanction of divine authority?" Anti-Sab. "What principle?—why—obviously—that is, if it has any general principle—well—I will think of it."—L. S. P. in Tract Journal. The Approbation of God.
By S. Elmer
WHAT an inestimable blessing! We cannot prize it too highly. It cannot be purchased with wealth, or compared with the costliest diamonds of earth. Let the worldling seek honor, wealth, fame, or whatever this poor world can give, but let us know that the approving smile of my heavenly Father is resting upon me; that his holy angels are watching over me, and I ask for no more. The approbation of God! how it sweetens the cup of affliction! In every circumstance whether in prosperity or adversity, sickness or health, it sustains, encourages and animates the care-worn heart. As the sun breaks forth from the dense clouds, as the water drops upon the parched ground, so is the influence of the Spirit after hours of darkness and temptation. It was this that nerved up the martyrs and saints of all ages to endure their sufferings with composure. It is a life-boat upon time's tempestuous billows, a guarantee to all who possess it. But if we would enjoy the approbation of the Lord, we must do his will; and we know it is his will that we keep his commandments. Can we expect he will approve us in disobedience? Should an earthly parent command a child to do a certain piece of work and he should go and do something altogether different, would the father approbate his course? And will the Creator of Heaven and earth be less particular? Oh for the spirit of obedience. Unto this man, saith the Lord will I look, even him who is poor and of a contrite spirit, and trembleth at my word. To secure his approbation is to secure everything; to lose it is to lose all. What would the sinner give when every earthly prop shall fail, in that day when left to call for the rocks and the mountains to fall on him, if he felt God's approbation resting upon him! But 'tis now too late; he has trampled on the Law of God, spurned offered mercy, and now he feels that he is not his friend. Not so with the Christian. The wild tempest may sweep, the loudest thunder roar, and the red lightnings blaze, the heavens and earth may shake; yet with a calm trust he exclaims, This is our God, and he will save us. Oh sinner! seek the approbation of God, ere mercy closes forever. Get safely on board the old ship of Zion, and with Jesus at the helm, you will be able to escape the ruins of earth; and safely land on the eternal shore. Ashfield, Mass., Oct. 1864.