THE following communication will show to what lengths ministers will sometimes go in their efforts against the truth and its adherents, and how also they often overshoot the mark.
EDITOR OF REVIEW—Dear Sir: I am not a member of the Seventh-day Adventist church, but I am a friend to all who I think are trying to teach the way of God truly. I thought it would be well to give you an account of a meeting which occurred in this neighborhood last evening (March 6), in what is familiarly known here as Wesley Chapel. The discourse was delivered by the regular minister, Mr. Briggs, Methodist, on the subject of the Sabbath. He stated that a number of years ago, this country was considerably annoyed by the Mormons; that there was a considerable body of them at Battle Creek, Michigan; that they had all left except a small faction who split off from them, who differed somewhat from the Mormon body in their views; were somewhat purer in doctrine; that they were Materialists, something like the Sadducees of the Saviour's time, not believing in soul or spirit; that they were soul-sleepers; that they believed the soul dies with the body, &c.; that they had purchased an old printing-press from the Mormons, and for a number of years attracted no notice; but that they were now attracting some notice in certain localities in regard to the Sabbath-day, teaching that the old Jewish Sabbath should be kept; that the observance of Sunday was a mark of the beast; that all who kept Sunday were resting under the anathemas of God and of the plagues that were to be poured out upon the beast.
The church is a large one, and it was filled, the subject having been given out previously. Addressing the assembly, mostly Methodists, he said, "We, friends, are all marked with the beast, and doomed to destruction, according to these Battle-Creek prophets." After these and many other like declarations, which would make this notice too lengthy to insert, he turned his attention to the history of the Sabbath. He stated that chronology had been but imperfectly understood during our world's history down till the present age; that some years ago a Mr. Aker, a well-known Methodist minister in Illinois, took up the subject, and by his knowledge of astronomy, the eclipses, &c., he had traced time back to its commencement to the minutiae of a second; that at the exodus from Egypt the Jews lost one day, throwing the Jewish Sabbath on the sixth instead of the seventh day; hence the Sunday or first day is the original seventh. He then went through with the eight places in the New Testament where the first day of the week is mentioned, making them all Sabbath-days, according to his version. He then stated that it was impossible for Constantine to have changed the Sabbath, from the fact that the church was divided; that one head was at Rome and the other at Constantinople; hence if one had made the attempt, the other would have detected and exposed it, which was nowhere on record.
He next went to work to illustrate by a mathematical problem the impossibility of keeping any day, by showing that while it is sunrise at one point, it is at the same moment, in other parts of the world, noon, sunset and midnight. In either case the Adventists could not possibly keep their Sabbath according to the law.
He then stated that at the poles it was six months day and six months night, hence the Adventists would have to keep six years for work-time, and one year for Sabbath. He then showed the many failures which had taken place in battle, where the attacks were made on Sunday; also that many who had gone on pleasure excursions on Sunday had been drowned and otherwise destroyed; that of the vessels which went to sea on the Sunday, two to one were destroyed more than those going on other days. He then became eloquent in an exhortation to stand by the Christian Sabbath, and that any departure from it led to infidelity; that children would have their minds confused, and conclude there was no Sabbath. Of course the crowd swallowed all he said, and, from appearance, considered it a mighty triumph. I have no doubt but in the opinion of most that were present, Adventism is among the things that has served its day, and is now laid in the narrow charnel-house, without the hope of a resurrection.
J. Hare.
Mt. Pleasant, Iowa,
REMARKS. We are unable to account for the origin or circulation of such reports as are above referred to, only on the ground that men love to have something to say against any cause to which they are opposed; and this love, the natural offspring of the carnal heart, will lead them to start rumors upon mere conjecture, if not wholly from the imagination, receive them upon the bare testimony of interested parties, and circulate them without examination and without proof.
But those who give currency to such reports as are mentioned above, betray a recklessness in regard to their veracity which is utterly reprehensible; for "this thing is not done in a corner," and the truth or falsity of such statements can be easily ascertained. Now if a person has any regard for the reputation of his word, he should ascertain, as can be easily done, the truthfulness of his information before he gives it circulation; but if in his eagerness to spread the scandal, he neglects to do this, he should remember that others may be sufficiently interested in the matter to look it up, and he stands liable to be proved, as in the present instance, either himself a willful misrepresenter, or the dupe of one who has thus misrepresented. Neither of these positions furnishes a very enviable light in which to appear, though the latter is, if possible, the more contemptible of the two. But being a dupe, will not shield a man from condemnation; for the Bible represents that he who loves a lie is equally guilty with him who makes it. Rev. xxii, 15.
To address ourselves more particularly to Mr. B.'s misstatements, we will say that this part of the country never has been annoyed by the Mormons. By a faithful inquiry from the oldest citizens, we have ascertained that no Mormon lecture was ever delivered in Battle Creek, nor has any Mormon ever taken up his residence in this city. Consequently all the talk about the main body moving away, and leaving a small faction who had split off, applies somewhere else.
Touching our doctrines, we venture the assertion that those who so strenuously accuse us of being Mormons, endeavoring thereby to bring down upon us the just odium of the community, hold two points to our one in common with that body of impostors; hence if doctrines are to be the test of identity, they will find themselves Mormons long before they can prove us to be such.
The attention of Adventists was first called to the Sabbath question in 1845, by T. M. Preble, formerly a minister of the F. W. Baptist denomination. Elder Joseph Bates immediately commenced to keep and teach it. Previous to his embracing the Advent doctrine, he was a member of the Christian denomination. About this time Elder James White, the founder and conductor of the publishing interests of this people, commenced keeping the Sabbath. He also was from the Christian denomination. His wife, Ellen G. White, was a Methodist, as were her father and all his family. Elder Andrews was from the Methodists. Elder Waggoner from the Baptists. And thus we might go on, and mention other preachers, some from the ranks of former Adventists, more from the various churches of the land, and more still, from those who had previously professed no religion of any kind, but not one from any class of Mormons whatever.
The first volume of the paper, the Review and Herald, was published at Paris, Me., commencing Nov. 1, 1850. Volume ii, was published at Saratoga Springs, N. Y. Vols. iii, to No. 10, Vol. vii, in Rochester, N. Y., at which place the work was done on a hand press, purchased through the agency of Richard Oliphant, of Oswego, N. Y. From Rochester, the press was removed to its present location, Battle Creek, Mich., in the fall of 1855. In 1857 the power press was purchased of Isaac Adams, Boston, Mass., and shortly after a steam engine to drive it, from Hoard and Son, Watertown, N. Y. The Publishing Association, by whom the business is now carried on, was incorporated according to the law of this State, May 3, 1861. From these leading facts in our history, it will be seen that we have had no more connection with the Mormons, than we have with the Hindoos of India.
Concerning his theology we need not speak at length, considering the publications we have abroad on this subject. Had he acquainted himself with our positions, he could not, at least honestly, have charged us with believing that all who keep Sunday are marked with the mark of the beast, and doomed to destruction. That would be a rare piece of consistency, would it not, to hold such a view, and yet go forth to try to convert men to a knowledge of the truth?
Like many others, he appears to be in trouble on the Sabbath question. First it is Aker's chronology, that the first day of the week is the true seventh, then no day can be kept because the world is round, then there is no Sabbath, and finally it is infidelity to disregard the first day of the week.
As to Aker's chronology, it is entirely outside the Bible. The Scriptures are uniformly and throughout against it. And the circumstances of the giving of the law on Sinai, God's pointing out the day by the miracle of the manna, and by the fourth commandment connecting that day with the seventh day of creation week, shows Dr. A.'s claim of a change of day at the Exode, to be foolishly false.
But Adventists cannot keep the Sabbath according to the law, because time differs east and west. Indeed! Has not God given a law binding upon men the world over? and in that law instituted a Sabbath, to say nothing now of the particular day? If you say he has not, the apostle Paul convicts you of error; for he says that there is such a law binding on all the world; and if you say he has, and yet that we, from the nature of the case, cannot keep it, you charge God foolishly.133But how is it with the first day? Oh, that can undoubtedly be kept, east, west, north, and south, without any trouble. There is no difficulty with any day but the seventh, and there would be no difficulty with that, had not God commanded its observance. If the first day is the true seventh, as Dr. Aker claims, all who believe this, observe it doubtless in obedience to the fourth commandment. The missionaries on the other side of the globe do the same thing. How do they do it? It is midnight there when it is noon here. Why cannot we do the same with the seventh day? The truth is, all these things are mere idle quibbles. The observance of the same absolute time is nowhere required. The sun is given to rule the day. It marks off the days to all the inhabitants of the earth; and it brings to each in his turn the seventh day; and when that day comes, the commandment enjoins upon us its observance. Nor is there any difficulty at the poles; for there, both in summer and in winter, in the light and the dark parts of the year, each revolution of the earth, which of course measures off a day, is as distinctly marked, as could for any possible occasion be required; so that the succession of days and weeks can be as accurately kept there as here. See Travels of Bayard Taylor, Kane, and others.
In regard to Constantine's changing the Sabbath, it is not claimed that he did. He made a law for the observance of Sunday. He did it as emperor of the Roman empire. The empire was then undivided, and all the churches east or west had to do was to obey. But this edict for Sunday was made by Constantine before his professed conversion to Christianity, and was in behalf of that day as a heathen festival. When the empire became nominally Christian, this statute was left unrepealed, and Sylvester, then bishop of Rome, with a shrewdness well becoming the prospective "man of sin," gave to Sunday the imposing title of "Lord's day," and availed himself of this law of Constantine's to enforce its observance. See History of the Sabbath, and the authorities there cited. pp. 252-264.
Concerning the loss of battles, and accidents on Sundays above other days, that is merely a relic of superstition. History will not bear out the claim. We deny the statement, and are prepared to bring proof when it is required.
In conclusion, we would say to our brethren everywhere, let ministers or other persons of influence, who are found engaged in circulating false statements like the foregoing, be reported and followed up with the facts.
TESTIMONIAL.
As far as the above reply relates to Mormonism, we the undersigned, citizens of Battle Creek, Michigan, can bear testimony to its truthfulness.
E. W. Pendill, Mayor,
J. S. Upton, Alderman,
C. Ford, “,
G. F. Smith, “,
H. A. Stone, “,
T. Wakelee, “,
A. C. Hamblin, “,
T. W. Hall, “ & Post Master,
B. F. Graves, Circuit Judge,
A. Noble, Ex-Mayor,
C. P. Buckley, “,
Nichols & Shepard, Machinists,
F. W. Brooks, Hardware Merchant,
Col. J. W. Stuart, “ & Express Agt.,
C. S. Gray, Boot and Shoe Merchant,
A. Whitcomb, Freight Agent,
T. B. Skinner, Dry Goods Merchant,
A. Schoder, Dept. Revenue Collector,
W. W. Woolnough, 15 years Editor B. C. Journal,
A. Rowley,
H. J. Champion, Insurance Agent,
Joseph Young, Deacon Presbyterian Church,
Evan L. Davies, Pastor Presbyterian Church,
Samuel J. Rogers, Pastor Reformed Dutch Church,
D. Harrington, Former Pastor Baptist Church.
None of the gentlemen who have given their names above are Seventh-day Adventists. Messrs Noble, Hall, Gray, Whitcomb, Champion, and Young were among the very first settlers.
The Second Adam,—The Life Giver.
By R. F. Cottrell
“For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. xv, 21, 22.
In this text the apostle speaks of a literal death and a literal resurrection of the dead. He speaks not of death temporal, death spiritual and death eternal—he speaks not of three deaths, but of one; and he speaks of one resurrection from that death, and not of three. That he makes no allusion to a spiritual death is evident from the fact, that he says, “As in Adam all die, even so in Christ shall all be made alive.” If it is a spiritual death that all die in Adam, then it is declared that all will be made spiritually alive by Christ, and the doctrine of universal salvation is true. Hence all but Universalists must admit that the one death spoken of in the text, is that by which man turns again to the dust, out of which he was taken, and the resurrection of the text is that by which the literally dead are literally made alive. Speaking still further of this resurrection, he says:
“It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth earthy; the second man is the Lord from heaven. As is the earthy,* such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”
From this we learn that there is a natural body which is earthy, i. e., formed of the dust of the earth; and that there is, or is to be, at the resurrection, a spiritual body. Nothing is said of a spirit without a body which is incorruptible and immortal, and is so far from needing the body, that it is like a freed bird, let loose from the cage that confined it. Not a word about this; and a good reason for it; because it would spoil the apostle's argument, that the future, immortal life is derived from the second Adam, the life-giving spirit, and not from the first, who, though he was made a living soul, yet by sin forfeited that life which God had given him and brought death upon himself and all his race.
The apostle speaks scripturally. He does not say that the first man had a living soul given to him, but that he “was made a living soul.” This corresponds with the record: “Man became a living soul.” Gen. ii, 7. As soon as God had given life to man, Adam himself was a living soul.
We are living souls. We have received our life from our first parent. Now, if when the first man Adam was made a living soul, he was constituted an ever-living or immortal soul, then we receive immortality through him, and Paul's argument is defeated; for he gives to Christ, “the last Adam,” the honor of being a quickening or life-giving spirit. That the spiritual, the heavenly, the immortal, is not the first; but that the natural, the earthy, was first, and afterward that which is spiritual. That the saints must be changed from the image of the earthy to that of the Lord from heaven. That this which is mortal “must put on immortality.” To claim immortality then from the first Adam is to rob the second Adam of his prerogative as life-giver; for if man by nature has received and retains immortal life, then Christ as the second Adam cannot give to them eternal life. But this he has promised to do. “And I give unto them eternal life; and they shall never perish.” Jno. x, 28.
It is very true, says an objector, that Christ cannot literally give eternal life to souls that are already immortal; hence the life that he gives is the spiritual life which they receive at conversion. “He that believeth on the Son hath everlasting life,” &c. Jno. iii, 36. 1 Jno. v, 12.
The words, “hath everlasting life,” may mean that the subject has it in prospect or by promise. The sense of the verb is not always decisive of the time in a promise or prophecy. Isaiah said of Christ, seven hundred years before his advent, “He hath borne our griefs,” &c. We will let the Scriptures decide whether this everlasting life, which Christ gives, is given at conversion. If it is, the converted man having received it will no longer hope for it. “Hope that is seen is not hope; for what a man seeth, why doth he yet hope for?”
Paul was converted some thirty years before he wrote his letter to Titus; but in that letter he declares himself to be in hope of eternal life. “In hope of eternal life, which God, that cannot lie, promised before the world began.” Titus i, 2. God hath promised eternal life through Christ to them that believe; and he cannot lie; therefore, by anticipation of the fulfillment of the sure promise, it is said, He that believeth hath everlasting life. But this life is to be given when this mortal puts on immortality, namely, at the resurrection of the just.
By nature we are all the children of the first Adam, and as children, heirs of whatever inheritance he has to give. In the beginning our family were in good circumstances. Our parents had life given them immediately from God, the only fountain of life, and were placed in possession of an inheritance so fair, that the Creator, when he beheld it, pronounced it very good. This inheritance comprised not only all the “real estate” or “landed property” in the world, but “all sheep and oxen, yea, and the beasts of the field, the fowls of the air, and the fish of the sea.” It is said, “Thou madest him to have dominion over the works of thy hands.” Ps. viii, Gen. i, 28. Had our family pursued a proper course, we should in due time have been confirmed in our inheritance—in our life and in our possession.
But a sad reverse came. By the seductions of one who had already “seceded” from the government of heaven, our parents were induced to commit an act of rebellion, by which, not only the estate was lost but the very life of our father and of all his family was forfeited. “By one man sin entered into the world, and death by sin.” The possession was cursed on our account, and a life-lease, and that life poor, painful and brief, is all the title that we can show: “Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth unto thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.” In short our family has lost all, and is reduced to poverty, wretchedness and death.
But, thanks be to God! a plan of redemption has been devised.
The Son of God came down to earth, and purchased our life at the expense of his own; and, at the same time, purchased the possession which was lost. The second Adam is richer and more honorable than the first; and he proposes to adopt us, beggars and culprits, into his family, and make us his children and heirs. What matchless condescension! And to those who accept the gracious offer, repent of their sins and thus mortify the deeds of the body, he gives the Spirit of adoption whereby they cry, Father, Father; while they are “waiting for the adoption” itself, to wit, the redemption of the body, at the resurrection of that part of the family which are dead. Rom. viii. This Spirit of adoption or Holy Spirit of promise is the “earnest of our inheritance until the redemption of the purchased possession, to the praise of his glory.” Eph. i, 11-14.
Who would not wish to be adopted into such an illustrious family? Who would not exchange poverty for riches, shame for glory and death for life? Who would wish to insult our gracious Benefactor, the Prince of life, by the claim that our natural father had conferred on us either riches, or honor, or immortality! What poor slave of mortality would be so insane as to reject the gracious offer, on the ground that he is rich and increased in goods, and has need of nothing? The “everlasting Father” of all his redeemed children, offers us life and immortality. Shall we accept of life at his hand? He offers to give us, upon the day of the adoption, incorruptibility and immortality. What can those, who slight the gracious offer expect but that they shall “utterly perish in their own corruptions?”
The adoption is soon to take place; and those only will be adopted, who have received the spirit of adoption. Soon the whole family of the second Adam will be gathered to celebrate the marriage supper of the Lamb. All the members of our ruined family who shall be present on that occasion, shall receive back the possession which was lost, redeemed from the curse beautified and adorned throughout, fully equal to the ancient homestead in Eden. And our glorious Father, the second Adam, the Lord from heaven, having given life from himself to all his children, and redeemed them from the power of death and the grave, will reign over all the redeemed earth. All will be his by right of redemption, and he shall reign from sea to sea, and from the river to the ends of the earth. And his children shall see his face; and his name shall be in their foreheads, and there shall be no night there; and they need no candle, neither light of the sun: for the Lord God giveth them light; and they shall reign forever and ever. “The Lord shall reign over them in mount Zion from henceforth, even forever. And thou Oh, Tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the FIRST DOMINION, the kingdom shall come to the daughter of Jerusalem.”
“There we shall see his face,
And never, never sin;
There from the rivers of his grace
Drink endless pleasures in.”
“Plunged in a gulf of deep despair
We wretched sinners lay;
Without one cheering beam of hope,
Or spark of glimmering day.”
“With pitying eyes the Prince of grace,
Beheld our helpless grief;
He saw, and oh, amazing love!
He ran to our relief.”
“Down from the shining realms above
With joyful haste he sped,
Entered the grave in mortal flesh
And dwelt among the dead.”
“Oh, for this love, let rocks and hills
Their lasting silence break;
And all harmonious human tongues
Their Saviour's praises speak.”
R. F. COTTRELL.
Report from Bro. Loughborough.
By John Norton Loughborough
My last report was from North Jay, Me. From that place Bro. Pierce and myself came on to Canaan, Me. Sabbath, Feb. 13, we spent with the brethren and sisters of Canaan and vicinity. In the forenoon Bro. Pierce gave an interesting and feeling discourse on loving God and keeping his commandments. In the evening after the Sabbath we had a meeting to consider the subject of order. Brethren were present from Eddington and Skowhegan. We organized S. B. for Canaan and Hartland, amounting to $25,48 per year. For Bro. Woodman and others from Skowhegan, $23,14 per year. And for the few at Eddington, with what has since been added, $28,60 per year. The names of eight were enrolled at Canaan, and attached to the church covenant, and a clerk and leader were appointed. On Sunday we held meetings in a Baptist meeting-house in Hartland, which the trustees kindly gave us the use of for our meeting. We gave three discourses on the law and Sabbath, which were listened to with profound interest. Bro. Pierce was led out with freedom to exhort the people, wetting down his testimony with tears, as he frequently does. The people took over $2 worth of books, and plead with us for a full course of lectures, which we trust will soon be given them.
We received a very urgent request here to meet with the few that remain in the vicinity of Paris, Me. And as our mission was to try and "strengthen the things that remain," we decided to spend a Sabbath and first-day with them. On our way we spent a day visiting and resting with the kind family of Bro. Howland, of Topsham, Me. Here is ever found a pilgrim's home or the servants of God. Here is the place of the sickness and death of Bro. Henry White. This is the place where I last saw him. It was with feelings that are better felt than described that we learned from the lips of this family the account of the last days of Henry.
From Topsham we came on to Portland, Me., Thursday, the 19th. In the evening Bro. Pierce gave an instructive discourse on the gifts of the Spirit of God.
Sabbath, Feb. 20, we had meetings at the house of Bro. Davis, in Woodstock, in the vicinity of Paris, Me. Bro. Pierce spoke to those assembled from 2 Kings xx, 20, with acceptance. In the evening we considered the subject of order and systematic benevolence. Eleven enrolled their names. A leader and clerk were appointed. Some were led heartily to confess their backslidings, and resolved anew to serve the Lord. Systematic benevolence was organized here, amounting to $31,20 per year. The little flock seemed much encouraged and strengthened by our visit. On Sunday we gave two discourses to attentive congregations in a Universalist meeting-house at Bryant's Pond.
Monday, returned again to Portland, and had meeting with a few in the evening. This was our last appointment in Maine. The Lord has given us freedom at every point in the State, and the churches seem encouraged to take hold with greater zeal in the cause of the Lord.
Tuesday and Wednesday evenings, the 23d and 24th, met with the few in Manchester, N. H. Found them very much rejoiced to see us. We had freedom in speaking the word among them. Found fifteen keeping the Sabbath there. A good congregation came in to hear, although there was another Advent meeting in progress at the time. Others are becoming much interested in the truth, and we hope may be led to take their position to obey it.
Thursday, the 25th, came on to Roxbury, Vt., the residence of Bro. Pierce. Found his family well and cheerful, ready to make the sacrifice of the society of the companion and father, in order that he might fulfill the mission in which the Lord has called him. While in Roxbury we had an opportunity to hear of the influence of Bro. Pierce among his neighbors. He has "a good report of them that are without." Members of other churches appreciate his gift in exhortation, and say "he is a good man." One minister says, "If he will attend our meetings he may occupy all the time he wants; his gift will strengthen us." I trust those who keep the commandments will not be slower to appreciate moral worth than our neighbors. Those who want "oily testimony," and would-be "smart men," may be dissatisfied with Bro. Pierce's gift. But those who want the work of the Spirit of God in their hearts, and a testimony filled with ideas matured by good judgment and solemn meditation on the things of God, may listen with profit to the feeling instructions of Bro. Pierce, hold him up by their prayers, and imitate his daily example.
We found in Roxbury the Congregationalist minister, Eld. Ladd, had kindly offered us the use of his church, taken up his own appointments, and given out appointments for us Sabbath and first-day. We feel true gratitude and thankfulness for this unsolicited kindness.
Our meetings were well attended, and good interest manifested. We tried to give some instruction to the church; but our meetings being mostly of a public character, there was not all that opportunity to labor for the church that was desired. Evening after the Sabbath we enjoyed a good social meeting at the house of Bro. Pierce. Several of the young covenanted anew with God's people at this meeting to be faithful, and walk in the light, among them the kind children of Bro. Pierce. We left Roxbury Monday, the 29th, cheered in spirit and refreshed in body, and came on to Stowe, Vt.
J. N. LOUGHBOROUGH.
Irasburg, Vt., March 11, 1864.
Report from Bro. Cornell.
By M. E. Cornell
JANUARY 2d commenced lectures at Rocky Brook, near Peace Dale, R. I., in the Advent chapel. I gave in all thirty-two discourses. Forty-six subscribed for the Review and four for the Instructor. About $20. worth of books were taken during the meetings. I was invited here by Bro. Carpenter who had become interested in present truth while on a visit among his friends in Michigan. The good report he brought from his visit among Sabbath-keepers at Battle Creek, together with the books, Bro. White gave him to circulate, had created some interest to hear. The house was crowded most of the time, and some received the word with all readiness of mind, and others are still investigating. Regular meetings are established and they rejoice in the holy Sabbath. One of the number is Bro. Elder P. C. Rodman. He was absent holding meetings during most of the lectures, but when he came home he heard without prejudice. After a careful investigation he is fully decided to keep all of the Father's commandments. I believe the Lord can make him a blessing to the cause, both in precept and example.
February 6th, in company with Bro. Rodman began lectures on Block Island. We gave in all twenty-six lectures, obtained fifteen subscribers for the Review and one for the Instructor. About $12.00 worth of books were taken during the meetings. This was a time of much interest. Being refused the meeting-house we commenced in a school-house. At first everything looked dark and discouraging, but soon the interest was so great that the house could not hold the people. The Baptist Elder came and invited us to occupy the meeting house. We did so, but the interest was soon so great that scores could not get into the house. There was such a rush for seats that the house would be crowded by sunset, and often before. It was remarked that there had been no such religious interest on the Island since 1842, when the whole Island was moved. There have been a few Sabbath-keepers there for several years. Brn. Bates, Gurney and others had visited them, but the good seed sown had been choked by the inconsistencies of some families, who were governed by a wild unteachable spirit. Every rule in the Bible shows their spirit to be false. They operate on their own hook and take a course disgusting to all candid people. It is hard to remove the deep seated prejudice caused by such men. I hope it will soon be known that we have no sympathy with such spirits.
Block Island was first settled about two-hundred years ago, and now contains about fifteen hundred inhabitants. The whole Island was first owned by sixteen men. They divided it into seventeen parts and dedicated one part to the support of the gospel. The trees were all cut off before the memory of most of its135present inhabitants. It is about seven miles long, three wide, and fifteen from the main land. The Sabbath-keepers there have had but few privileges, but they are now encouraged by some increase of their numbers, and the prospect of much fruit hereafter. About $15.00 were contributed toward our expenses, and many earnest requests were made for us to return and hold more meetings.
The majority of a large audience voted a call for Bro. Loughborough to visit them soon.
March 2d we returned to Peace Dale and found an effort had been made to turn those who were interested back; and it had succeeded to some extent. Notes had been taken of the sermons preached against the law and Sabbath, and I gave notice of meetings, after getting the consent of the majority of the trustees to occupy the house. But there was such a bitter opposition, on the part of several to my having the house that I concluded to take back my appointment and choose peace in a small house before confusion in a large one. A large majority of the people were anxious to hear and we were perplexed to know what course to take. But, to our great joy, two meeting houses were offered us by the Freewill Baptists, and we made an appointment for the next evening.
The interest was so great, that, notwithstanding the mud and rain, I gave four lectures to full houses. The people were greatly astonished to see Adventists use the lock-out argument on a free house, and manifest the very same spirit which they had complained of in others; especially when so large a majority of the people were anxious to hear us again. But all this was better for us than a course of lectures. The spirit of those who oppose the law was manifest to all. Thus it turned out according to the scripture, "We can do nothing against the truth, but for the truth." Those who advocate the truth may be shut out and those who believe the truth cast out, yet the truth will prevail. "Your brethren that hated you, and cast you out for my name's sake, said, let the Lord be glorified, but he shall appear to your joy and they shall be ashamed." Isa. lxvi, 5. Nothing could be found against Daniel, except concerning the law of his God. When Elijah reproved the violations of the second commandment he was called a troubler of Israel. 1 Kings xviii, 17, 18. When Stephen told the people they had broken the law they stoned him to death. Acts vii, 53, 59. Paul believed all things written in the law and prophets, and his worship of God was regulated by the law as well as the prophets, and for this he was called a heretic. Acts xxiv, 14. No marvel if the remnant which keep God's commandments, should feel the wrath of the dragon. See Rev. xii, 17. Those who suffer for the truth need not be ashamed. "Then shall I not be ashamed when I have respect unto all thy commandments." Ps. cxix, 6. Praise God for the truth. The truth may be despised but it cannot be overthrown. Fire will not burn it and the floods will not drown it. No man living can put down the law of God, or prove that the decalogue is abolished. Men have tried it, and have only goaded themselves. Their arguments are sure to be contradictory, as the poet has well expressed.
"When men oppose that law of love
They lack the wisdom from above,
Deluded souls, they're in the dark
Without the truth, without the ark."
Even so Amen!
North Somerville, Mass., March 12, 1864.
Who are Mormons?
By M. E. Cornell
[The following article from Eld. Cornell, we republish from Review, Vol. xxi, No. 19.]
Sometimes our opponents, failing in argument, for effect, raise the cry of "Mormonism." They cannot show that our views of spiritual gifts are unscriptural, or unreasonable, but because the Mormons professed to have those gifts, they think it a happy hit to excite prejudice against us, by calling us Mormons. But this charge loses all its force when we consider that faith in spiritual gifts is not peculiar to the Mormons. The most devoted and learned men of the Protestant sects have claimed the same thing both in theory and practice. See work entitled, "Miraculous Powers," published at Review Office. The truth is, we do not believe with the Mormons on a single point that is peculiar to them. But if to agree with the Mormons on leading points of doctrine, makes a man worthy of their name, then verily the orthodox churches of the day are full of Mormons.
1. The Mormon Creed teaches the doctrine of the Trinity. "That Christ was the God, the Father of all things." Mormon Bible, Book of Mosiah, par. 5.
"Behold! I am Jesus Christ. I am the Father and the Son." Book of Esther, ch. i, par. 3.
"Is the Son of God the very eternal Father? . . . Yea, he is the very Eternal Father." Book of Alma, ch. viii, par. 7.
2. They believe in an immaterial God. "It is truth, light, and love, that we worship and adore; these are the same in all worlds; and as these constitute God, he is the same in all worlds; wherever you find a fullness of wisdom, knowledge, truth, goodness, love, and such like qualities, there you find God in all his glory, power, and majesty—therefore if you worship these adorable qualities you worship God." Mormon Seer, pp. 24, 25.
Compare the above with Mr. H. W. Beecher in the Independent, A. D. 1859. "A dim and shadowy effulgence arises from Christ, and that I am taught to call the Father. A yet more tenuous and invisible film of thought arises, and that is the Holy Spirit. But neither are to me aught tangible, restful, accessible."
That Christ is the very and eternal God, and that God is immaterial, without body, parts or passions, is the teaching of most of the church creeds.
3. They believe in rewards and punishments at death.
"Immortal spirit joined with the choir above at Benjamin's death." Book of Mosiah, ch. i, par. 8.
4. They believe the second death is endless torment. "Then cometh a death, even a second death, which is a spiritual death. . . . They cannot die seeing there is no more corruption." Alma, ch. ix, par. 2, 3.
"Lake of fire is endless torment." Book of Jacob, ch. iv, p. 140.
5. The Mormons keep the Pagan Sunday, so do Protestants in general. But why go farther? There is not a class of religious people in the world that differ with the Mormons in both theory and practice more widely than the Seventh-day Adventists. Those very men who charge us with "Mormonism," agree with the Mormons in ten points to our one. We conclude therefore that such persons have simply mistaken the parties, and raise a charge more applicable to themselves, to create prejudice against another class to whom it does not apply.
M. E. CORNELL.
Proposed Discussion.
By R. F. Cottrell
Eld. N. V. Hull, S. D. Baptist, of Alfred Center, N. Y., has proposed to discuss with us, in the Review, the question, "What is the nature and destiny of man according to the teachings of the Holy Scriptures?" I have accepted the proposal, on condition that the discussion shall be published also in the Sabbath Recorder, the organ of the S. D. Baptists, and that we shall mutually be bound to confine ourselves exclusively to earnest and sober arguments.
R. F. Cottrell.
Warnings Against Trifling
Never trifle with man's misery, God's mercy, Satan's temptations, or the Lord's word.