Review and Herald, Vol. 17, No. 3.
A SHORT SERMON ON ROM. XII, 1Page 1
Earlier text: A SHORT SERMON ON ROM. XII, 1FOLLOWING his introduction, Mr. Lee lays down the following proposition to be proved, viz. : "The Christian Sabbath, celebrated on the first day of the week, is of divine appointment, and binding upon all Christians."
Those who have studied the Sabbath question will perceive that a task of no small magnitude is laid out in the above. But Mr. L. has given it to the public as his belief, and a proposition which he is able to prove. His reputation, therefore, as a theologian and logician is staked upon its maintenance. "The first day of the week is of divine appointment." For the support of this absolute statement, we have a right to expect absolute proof. We have a right to expect, or rather, demand, that he show us from the word of the Lord that divine appointment which fixes the Christian Sabbath to the first day of the week; and that he show us unqualified authority for his unqualified assertion that it is "binding upon all Christians." If this is not done in the work before us, one of two things will remain for Mr. Lee to do: either to show us something better, or to abandon his position as false and untenable. Let us now address ourselves to an examination of his proof. His next declaration reads as follows: "1. The observance of the Christian Sabbath was foretold in a very remarkable prophecy, as connected with and following the resurrection of our Lord Jesus Christ." What do you suppose, reader, that remarkable prophecy is which is here referred to? You who have read your Bibles from beginning to end a dozen or a score of times, have you ever come across this prophecy in which the "Christian Sabbath was foretold?" If you have never been able to discover it, we will tell you on the authority of Mr. L. what it is? It is that passage (and there is but one which is ever impressed into this service) so invariably referred to, which speaks of Christ's being the head of the corner. It reads as follows: "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvelous in our eyes. This is the day which the Lord hath made, we will rejoice and be glad in it." Ps. cxviii, 22, 23, 24. Since this passage is made to fill so large a place, and bear the burden of so important an office, we would invite especial attention to the scripture, and a consideration of the following questions: Does the text say anything about a Sabbath? It does not. Does it say that any particular day is to be made a day of rest? It does not. Does it say that the day there mentioned is to supersede or take the place of, anything else? It does not. Does it tell us whether a day of twenty-four hours is meant, or an indefinite space of time as in Ps. xcv, 7, 8? It does not. If a day of the week is meant, are we told which day? We are not. But all these particulars, it seems to us, should be distinctly specified, if the prophecy contemplates the abolition of the creation Sabbath and the erection of another and particular day in its place. Whenever any change is prophesied of, the change is distinctly named; whenever any particular institution is taken into account in prophecy, the name of the institution is plainly given. There are prophecies in the Old Testament touching the Sabbath; but in those prophecies the Sabbath is named. See Isa. lvi, 1, &c. There is a prophecy also relative to the ceremonial sabbaths of the Jews, in which their cessation is predicted; but the prophecy calls them plainly by name, not leaving us to guess at what is intended. See Hos. ii, 11. But no such specifications are found in the Psalm which is claimed to refer so definitely and remarkably to the first day of the week. Yet, says Mr. Lee, the "text does prophetically refer to the Christian Sabbath;" by the day the Lord hath made "is meant the Christian Sabbath, set apart in commemoration of the resurrection of our Lord, which occurred thereon;" "by rejoicing and being glad in it, is meant the joy and gladness of Christian worship." "How any one," he continues, "can fail to see all this in the prophecy, must be very difficult for an unsophisticated mind to understand." Where a statement rests upon bare assertion, it is nullified by an equally positive and opposite assertion. Mr. Lee asserts that Ps. cxviii, 24, does refer prophetically to the first day of the week as the Christian Sabbath. Seeing that the text is destitute of every feature necessary to such an application, we as emphatically and positively assert that it does not; and who can say that the latter is not just as good as the former? But that his statement may not seem to rest wholly upon assertion, he brings up the following considerations: 1. The testimony respecting the head stone of the corner is applied to Christ in the New Testament, as in Matt. xxi, 42. Acts iv, 10, 11. 1 Pet. ii, 7. Granted. But what has that to do with the Christian Sabbath? How does the fact that Christ was the head stone of the corner prove the day there mentioned to be a Sabbath, or the first day of the week? The logical connection between these two points, must, we think, be "very difficult for an unsubstantiated mind to understand." But the fact that that part of the prophecy which relates to Christ, is so definitely applied in the New Testament, instead of leading our friends to multiply their speculations and strengthen their assurance in regard to the day, ought to lead them to be very modest in their application, or else to be silent altogether. One part of the prophecy is directly applied; respecting the other the New Testament maintains an absolute silence. There is a significance in this, which must be apparent to all. Has any sacred writer, in speaking of the first day of the week, ever applied to it the words of the Psalm, "This is the day which the Lord has made?" Not one. Had they done so, it would indeed have proved that the first day of the week was the day intended in the prophecy; but even this would have come far short of proving it to be the Christian Sabbath, or of showing that the day was to be a holy day, or was to take the place of the one at first instituted; for being glad and rejoicing, are emotions which can be exercised upon any day without making a sacred day of it, or a rest-day of it, or proving it to be of weekly recurrence, or transferring to it the obligation of the ancient Sabbath. 2. The second consideration which Mr. L. brings forward to show that the first day of the week is the day intended, is this: "The text cannot be applied to any other event of sufficient importance to entitle it to occupy so lofty a note in the song of the prophet." We have the writer's authority for this; but whether we have anything more we are not told. Our reply is at hand; namely, The text can be applied to some other time, and more appropriately too, since it will be according to Scripture. The "day" is again brought to view in Heb. iii, 7, and iv, 7. And what day is this? Ans. The gospel day, or the new dispensation. In Heb. iii, the dispensation introduced by Moses, and that introduced by Christ, are contrasted. The commencement of the former is spoken of as the provocation, the day of temptation in the wilderness; the latter opens with the cheering proclamation, "To-day," in this gospel day, this new dispensation, this better covenant, "if ye will hear his voice, harden not your hearts." And well may the Lord be said to have made, or created, this day, since it comes by virtue of his mission, his death and resurrection; and well may we, needy probationers, be glad and rejoice therein. We close our argument on this division of the subject by introducing a few pointed quotations from eminent writers. W. B. Taylor, in a discussion on the Sabbath with J. N. Brown, D. D., in which the latter takes the same ground with Mr. Lee, in reply says: "The first text urged to indicate a change of day is from Ps. cxviii, 24: 'This is the day which the Lord has made; we will be glad and rejoice in it.' Upon which J. N. B. remarks: 'How "made?" This word can have no distinct meaning, unless it signifies here, "made sacred," and to agree with the foregoing verse, it must mean, "made sacred to Christ," in honor of his exaltation as the "head of the corner." And that this sacredness is to be recognized by the Church is clear from the following words: "We will rejoice and be glad in it."' Ergo, 'Thou shalt not do any work on Sunday: ergo, the Jewish Sabbath has been 'transferred.'' Quite an imposing hypothetical sorites. If "made" signifies here 'made sacred,' and if this signifies 'made sacred to Christ,' and if this signifies 'made sacred from labor,' why then it is not impossible that a 'Sabbath' may here be intended. And, in the second place, if the word 'day' signifies here a time of weekly recurrence, and if that time is Sunday, and if 'to be glad in it' means to worship on it, and if to worship on it means to 'rest' on it, why then perhaps Sunday is a 'Sabbath.' To blow upon this paper building would be a superfluous effort of breath; and were I to assist my friend in supporting his tottering pile, it would really benefit him nothing. 'The thing' required, the Sabbath of the fourth commandment, is just as foreign to the text as is its 'name.' But it is too clear for illustration, that 'the day' here spoken of by the Psalmist, is distinguished as the glorious dawning 'not of a week, but of a dispensation.' It has no more relation to an hebdomadal period, than it has to a monthly, or yearly, or a centennial one." "Dr. Gill, the commentator, after stating the various applications of the word 'day' here, to 'Resurrection-day,' 'Lord's day,' &c., thinks it is 'rather the whole gospel dispensation, made a bright day by the Sun of righteousness, and which is the now present day of salvation.' Commentary in loco." "Prof. J. A. Alexander, of Princeton, remarks upon the passage, 'By the "day" we are here to understand the happier times which Israel through God's grace, was permitted to enjoy. This day he is said as the author of this blessed revolution, to have made—created. Some understand by day the festival or celebration at which the psalm was intended to be sung. The day, in this sense, God is said to have made or instituted, not so much by positive appointment as by having providentially afforded the occasion for it. In a still higher sense the words may be applied to the new dispensation, as a glorious change in the condition of the church, compared with which the restoration from captivity was nothing, except as a preliminary to it, and a preparation for it. There is no allusion to the weekly Sabbath, except so far as it was meant to be a type of the rest of the church from the heavy burdens of the old dispensation. The Psalms translated and explained: in loco." One commentator applies the psalm to a particular day, but it is a far different day from Sunday. This commentator is Bishop Horne, who in his remarks upon the passage observes: "Easter day is in a peculiar manner consecrated to Him who by his resurrection triumphed over death and hell. On that day, through faith, we triumph with him; we rejoice and are glad in his salvation." So much for the day mentioned in Ps. cxviii, 24. So much for the remarkable prophecy of the first day of the week. We trust that the idea that it has any reference whatever to a "Christian Sabbath" has been, ere this, in the mind of the reader dispelled into thin air. If the considerations and authorities we have produced will not do this, nothing could. One prop then of the first-day structure falls to the ground. But though we discover no star of prophecy to guide us to the spot where we may find the new-born Sabbath, justice to truth demands that we search carefully to see if it comes to light among the events and institutions that usher in the Christian era. ONE ERROR LEADS TO ANOTHER.
By R. F. C.
“TAKEN in connection with the Scripture facts we have adduced, it would stand thus: ‘Infants of believing parents were constituted members of the visible church 3757 years ago, by a positive direction of Jehovah; but there is no express command in the New Testament touching their membership;’ the Baptists say, ‘therefore they are excluded from the New Testament rite of admission.’ But we say, therefore they should be baptized. What would become of the Christian Sabbath under such meddling hands as the Baptists apply to infants? The New Testament nowhere expressly enjoins the observance of it, therefore it must not be observed. Will they abide the result? Candor would oblige us to say, that, as the law made under the old dispensation for the observance of the Sabbath has never been repealed, that law is still binding. Though it has been changed by apostolic use, from the seventh day to the first day, neither the Baptists nor ourselves21believe that this change together with the silence of the New Testament touching its observance, releases us from the obligation to keep it holy. And if the Baptists would use the same logic and the same honesty in reference to infants, they would say, that neither the change of the ritual from circumcision to baptism, nor the silence of the New Testament respecting its application to infants, releases us from the obligation to administer it to them.” Thus testifies a man styled Rev. John H. Wallace, minister of the Methodist Episcopal church, in a discourse on baptism delivered at Mt. Morris in 1843. The argument is an attempt to engraft one error upon another, or to prove that because the Baptists venerate one tradition concerning which the New Testament is silent, they ought to receive another of the same character. Carry out this principle, and all the traditions and teachings of the self-styled Catholic church would be fastened upon us, and how much more is uncertain; for there are a great many other things about which the New Testament and the Old too are silent. It is hard to tell how the Baptists can answer this argument while they hold to the change of the Sabbath. If there is any difference between the two rites, infant baptism has the advantage; for infant circumcision is taught in the Old Testament and believers’ baptism in the New; but of this first-day Sabbath there is not so much as the remotest hint in either the Old or the New. Men are more inclined to add one human tradition to another than to abandon those they have for the truth. And yet all must be sensible, if they will reflect, that none of their errors can benefit them, that truth alone is able to sanctify and save them. I would invite our Baptist friends (and I mean all that hold the immersion of believers to be the only valid baptism), to read a tract published at the Review Office, entitled, An Appeal to the Baptists, from the Seventh-day Baptist General Conference. This little work shows that infant sprinkling and Sunday-keeping stand upon the same sandy foundation, and that the only proper way is to discard them both and take the Bible alone for our rule. REPORT FROM BRO. BATES.
By Joseph Bates
DEAR BRO. SMITH: I arrived in Monterey the 14th inst., after an absence of seven weeks, and had the pleasure of meeting and worshiping with the church here yesterday (Sabbath). I left Battle Creek after the conference with Bro. E. Griggs, for Owasso, Shiawassee Co. We stopped with Bro. Carman in Windsor the first night. The second night we put up at the house of a Baptist deacon, hoping to have a social interview with him on present truth, but was disappointed, as he was away from home. His wife said she had been a member of the Close Baptist church about thirty years. In conversation with her, I quoted the fourth commandment for proof that the seventh-day Sabbath was binding. She said it did not read so in her Bible; but when she satisfied herself that I had quoted it correctly, she said that she was not going to keep the seventh day for the Sabbath, but the first day, as she always had done. In the morning, however, she and her household listened attentively to a brief exposition of our views. Passing our meetings at Owasso and Green Bush, reported in Review No. 24, for Oct. 30, Bro. E. Griggs proposed to take me in his carriage to Lapeer conference, which was reported by Bro. Cornell in No. 26, 13 Nov. as held Oct. 26-28 ultimo. A Baptist minister recently from one of the theological seminaries in Mich., called at a brother's house where he was to spend the night. Bro. — gave him the Bible to read. He asked if we had any choice what chapter. I said, Please read Rev. xiv. After the praying season he asked if I would explain some of the chapter he had read, at the same time remarking that he had heard four lectures on our position, and presumed his views were parallel with mine. After briefly stating our understanding of verses 6 and 7, while quoting verse 8 he wished to know what I called Babylon. I replied, The professed churches. Said he, "If I had time, I think I could put you to the nonplus. I believe the Roman Catholic church is Babylon." When he failed to prove his point he changed the subject by wishing me to state my views of the 144,000. I answered that the 144,000 would be the living saints at the second coming of Christ. Said he, "I know there will be more than that number; for I can show you in two minutes that there will be two hundred million in one company." Said I, Will you show us the scripture testimony for that number? He turned to Rev. ix, and began thus: "And the number of the army of the horsemen were two hundred thousand thousand; and I heard the number of them. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone." Singular kind of saints, said I; issuing fire and brimstone! In his eagerness to make out his number of saints he had overlooked their description. How different from the saints whom the apostle exhorts to have on the "breastplate of righteousness." Eph. vi, 14. Here he endeavored to excuse the matter by an attempt to flatter me with being posted on the Scriptures, while he had been losing scripture testimony that had been familiar, for want of time to study, &c. I was told that he was complaining to some of his friends quite early in the morning that I included the Baptist denomination, and even him, a Baptist minister, in Babylon. On our way to the Lapeer conference we stopped the first night near Flint, Genesee Co., with an old friend of Bro. G.'s father, deacon of a Baptist church. Before leaving we hung up the chart, and the deacon, and his son, and their wives, listened attentively to a brief exposition of the angels' messages in Rev. xiv, and what is required of us in this time. The deacon declared that we had the argument, and he believed the seventh day to be the Sabbath. When Bro. G. offered to pay our fare, he said, "No, you are welcome, and I want you to call again when you come this way." The next night we stopped at Barrows Corners, nine miles from Lapeer. Here we had an interview with a sister, cousin to Bro. G., who had been keeping the Sabbath for a few months. The brethren at Lapeer were much pleased to see the messengers with them once more. The court-house was at our service for seven successive lectures, including the Sabbath. The last day I spent in Lapeer two years since, I was present in the same house where a large company of people were assembled to hear a stranger Congregationalist minister denounce Sabbath-keepers as heretics. Eld. Allen, the stranger, labored hard to defame, uproot, and destroy the Sabbath-keepers at Lapeer, of whom he knew nothing personally. By such anti-Christian means he sought to elevate himself among the citizens of Lapeer, and was soon promoted to the pastoral charge of the Congregational church. But his people (as I was told) were soon disgusted with him and his preaching, and his congregation dwindled away to four or five members; soon after which he left the place uncared for, with his measure about as full as he had labored to measure out to God's believing children. Many of our brethren from the surrounding towns and counties came in to receive the blessing, and were much strengthened in the Lord. Some that had been halting and doubting in relation to our position for months, manifested a deep anxiety to hear, and some of them told us after the meeting closed that they believed our position. One of them said to me when parting, "When you hear from me again, Bro. Bates, you will hear better things of me." Oct. 30, in company with Bro. Griggs, we left Lapeer, calling to see and pray with the lonely ones on our way. We had a pleasant, free time with Bro. G.'s cousin, before referred to. Her husband manifested a deep interest to hear an explanation of our position for the first time; also her sister. We hope a good work was done for them. Oct. 31, we rode to Metemora, several miles from our way to Linden, to visit her mother and other friends who had heard some respecting the Sabbath from Bro. G.'s father. Here we found two families with whom we spent several hours, who listened attentively to our exposition of Rev. xiv, 6-20, &c. The sister's mother said she should keep the Sabbath of the Lord. The Review is now sent to both families. Nov. 1, rode between thirty and forty miles to Linden, Genesee Co. Here we found five professing to keep the Sabbath, three of whom commenced from the Owasso conference last year, and have had no opportunity since to hear. Bro. R. Jones' son heard one lecture, and showed some opposition; but after getting home and examining the subject more thoroughly, was fully convinced that it was his duty to obey God in keeping the seventh day for the Sabbath. His father who never had heard any preaching on the subject was also convinced and decided from thence to unite with the son and his companion to keep the Sabbath. After our Sabbath meetings we gave five discourses in the school-house and hall. Some listened attentively, and some opposed; nevertheless the Lord wrought for Israel. Two more families decided to keep the Sabbath, and strong hopes were entertained that another family would unite with them. Another man who had listened attentively, said, "I believe all that I have heard." More would undoubtedly have embraced the truth here, but for the excitement about the Presidential election. Election day, Nov. 6, we rode seventy miles over the Northern Railroad to Ionia. Here a small company came together and we enjoyed a solemn and interesting evening meeting. Here we met with Bro. and Sr. King, who took us to their comfortable home in Orleans, and the next day to Greenville, Montcalm Co. Here a number of brethren and sisters who had recently embraced the truth under the labors of Brn. Frisbie and Lawrence at the tent-meeting, came together hungry for the truth. After the Sabbath meetings we gave four discourses in the village hall. Our last meeting on first-day evening was very solemn and interesting. We felt that God by his Spirit was moving on the hearts of the people, setting home the truth. Many wept. After meeting, one man who had been undecided about our position decided to have the whole truth. Before the evening meeting we had an interesting meeting in the village at the water-side, where three were buried with Christ in baptism. After the evening meeting we rode six miles with Bro. Royce to secure our passage to Ionia the next morning. In conversation with Sr. N.'s mother the next morning, who was there on a visit from Monroe Co., she decided henceforward to keep the Sabbath. Nov. 12, preached in the hall at Ionia, Ionia Co., and arrived at Monterey via Grand Rapids 14 inst. JOSEPH BATES.
Monterey, Mich., Nov. 20, 1860. THE DEVICES OF THE ENEMY
By F. M. Bragg
INCREASE as we near the end. As one after another appears and proves to be of the great Deceiver, we anxiously inquire, Who will escape his snares? We need to draw nearer and nearer to the standard that God has raised. We would be directly under, and advance with, divine light and truth that shines to the church in these last days. We need the whole truth to fortify us against the snares of Satan. To some minds one truth takes the lead to the exclusion of others equally important. They have the idea so fixed in the mind that the enemy drives to extremes. Thus they are led into the wildest fancies. If the mind be nerved and strained to one truth (ever so important), there is danger of pushing it so far as to get it out of its place in the great chain of truth. We cannot be too careful to keep each part in harmony with the others. But if the eye be kept single to the glory of God, if we keep sufficiently humble to move in harmony with those God has placed to lead his people, we can be set right. O the danger of drawing off from the body, but how safe to act in unison with, and submission to, those placed over us. We need all the means God has given to fit us to stand in this perilous time. The Enemy is ever ready to get in his spirit and counterfeit work, and we need to watch closely lest we receive the false for the true. The character of both are plainly pointed out in God's word, that we may choose the good and shun the evil. The apostle exhorts us to "try the spirits, for many false spirits have gone out into the world." The prophet says, "To the law and to the testimony. If they speak not according to this word there is no light in them." The gifts of the Spirit are as much needed in the perils of the last days as in Christ's day. And as God's word assures us that they are to be restored before Christ's second appearing, we may safely look for the manifestations of the Spirit of God. And as God's Spirit has wrought these many22 years, bearing the marks (in every respect) of the genuine, we may expect to see the counterfeit work by the great Deceiver. The appearance of the counterfeit is an unmistakable evidence of the existence of the true coin. And while we view the distraction the Enemy brings, may we fully appreciate and obey the light from heaven. We have of late heard much of consecration and sanctification. Sister S. came here with a message upon consecration. We loved this truth, and its spirit. We acted upon it under the first and second angels' messages. But at the time sister S. came we were not enjoying so much of the blessing of God as in former years. We were striving to be more confirmed to his will by heeding the message of the true and faithful Witness. We believed sister S.'s view of yielding all to God, and being his perfectly; but we could not see the propriety or necessity of separating this truth from the present message. The commandments of God and faith of Jesus, if fully obeyed, will make us perfect. What is this but Bible holiness? Sister S. did not wish to separate her theme from other truths, but it was effectually done in dwelling upon it to the exclusion of all others. The messages have been but an unnecessary appendage after holiness was obtained. Bible holiness is not obtained out of the truth. By obeying one truth after another (God setting his seal to it by his Spirit) we shall finally be wholly sanctified. ARE WE LOVED OF JESUS?
By H. M. Kenyon
Says Jesus, "As many as I love I rebuke and chasten." Rev. iii, 19. The question may arise after reading this testimony of Jesus, Of what does this rebuking and chastening consist? for if we can understand by what we are chastened, and we feel its effect on our hearts, we may take it as an evidence that we are loved of Jesus. It is generally understood that chapters ii and iii of the book of Revelation cover the entire ground of the Christian age, and that this is divided into seven distinct periods, or states of the Christian church. We find that to each church there is a particular message, either of reproof or encouragement. For instance, to the church of Ephesus the message is, "I have somewhat against thee because thou hast left thy first love." Therefore there is a call for them to repent. Rev. ii, 3, 4. With the church in Smyrna there is no fault found, but the testimony is, "Be thou faithful unto death and I will give thee a crown of life." When we come to the seventh or last state of the church, what testimony do we find? "I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot; so then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." As the last state of the church will reach down to the coming of Christ, it will be expected of those that compose that state of the church, that they will be striving to live in conformity to all the teachings of God's word, and seeking for holiness, without which no man shall see the Lord. Heb. xii, 14. For this we supposed we were seeking, and rejoicing in the truth that God in his mercy had caused to shine on our pathway, and saying we were rich and increased in goods (having all the truth), and having need of nothing, and expecting that in a few years Jesus would come to take his tempted followers home, when, lo! the pointed rebuke comes to us that we are lukewarm, and nauseous to the Lord. And now as the testimony [Rev. iii, 14] is addressed to that people which compose the seventh or last state of the church, of course it applies to us. Now says Jesus, "As many as I love I rebuke and chasten. Be zealous therefore and repent." What are we to repent of? Certainly of the very thing for which we are found fault with. What is that? Answer, lukewarmness. Therefore the rebuking and chastening consists in acquainting us with the fact that we are in a condition that unless we are zealous and repent we shall be spued out of the mouth of God. Dear brethren and sisters, do we feel the force of this testimony, "As many as I love I rebuke and chasten?" Do we feel rebuked by this testimony? Do we feel like humbling ourselves before God, and with godly sorrow confessing our sins? or have we settled down into a careless, indifferent state, our love for God and his truth grown cold, and instead of believing the coming of our Lord near, even at the doors, putting it years in the future? Four years are already in the past, since we understood that this testimony applied to us. When the testimony first came we were aroused and acknowledged its truthfulness, by striving to get nearer to God. But because we were disappointed in our expectations we lost our zeal in a measure, but the truth is the same. Still the testimony to us is, "Be zealous and repent." May the Lord help us to realize the importance of this time. O, that this testimony might have its designed effect on our hearts. "No chastening for the present seemeth to be joyous, but grievous. Nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby." O that we might be exercised by the testimony to the Laodiceans. Says Jesus, "If any man hear my voice and open the door, I will come in and sup with him and he with me." May the Lord help us, one and all, that we may unbar the door of our hearts, that Jesus can have an admittance there. TO THE LITTLE FLOCK.
By Ezra W. Darling
My heart is ever with you, little flock,
And ever be my prayer unto the end,
That I may find beneath the sheltering rock
A place with you when plagues to earth descend,
Though lonely through the desert, meeting none
Of like and precious faith, I journey still;
Yet if God's will on earth by me be done,
I'll hope to meet you all on Zion's hill. O let us each, while it is called to-day,
Make our own calling and election sure,
Secure a home that will not pass away,
A treasure in the heavens that will endure.
Now in this time of quiet let us seek
His favor ere it be for aye too late,
Seek to be ever righteous, ever meek,
It may be we shall 'scape the sinner's fate. For soon the angry nations will arise,
And dread confusion reign throughout the earth,
Mercy return unto her kindred skies,
And plagues and vengeance burst to sudden birth.
No time to mend our ways will then be found,
Nor chance to warn a friend or save a foe,
But changeless sentence passed on all around,
Whether to shame or glory they shall go. Then soon the coming of that mighty One
Will usher in the dawning of that day,
That is not shortened by the setting sun,
Then bright rewards to all his saints repay,
O, it is worth our every care and aim,
E'en how to 'scape the unmingled wrath of God,
And rise above the fierce, devouring flame,
When earth shall tremble 'neath th' avenging rod. What though we're scattered now o'er mountains cold,
Where howling wolves beset by night and day,
Soon will the Shepherd gather to the fold,
Each lonely wanderer thence no more to stray;
Faithful to seek them out, none shall be lost,
Though through the dreary wilderness they roam,
Though some the narrow stream of death have cross'd,
They shall return and safely reach their home. EZRA W. DARLING.
Beaver, Minn. LETTERS.
By Elvira Sanford
“Then they that feared the Lord, spake often one to another.”
DEAR BRETHREN AND SISTERS: I desire to cast in my mite if by any means I may glorify God, or help some soul that is struggling to be free. I was not quite fifteen when I gave myself to God, and experienced through Christ forgiveness of sin. I was filled with joy and peace in believing. About three years after, I united with the M. E. church, and soon began to feel that there was a greater blessing for me to enjoy, and I determined to have it. I struggled for months, and even years, but did not obtain it. I afterwards saw that it was because I lacked faith, simple, childlike faith. I saw the blessing at times almost within my grasp, and yet I could not claim the promise. When Jesus with Mary and Martha came to the grave of Lazarus, and Martha's faith began to fail as Jesus commanded the stone to be taken away, what was his answer? “Said I not unto thee that if thou wouldst believe, thou shouldst see the glory of God?” John iv, 40. It is simple faith that claims the promise. About twelve years ago I was enabled to exercise this faith, give up all, and received an evidence that I was fully accepted of God. Then I could “With humble confidence draw nigh
And Father, Abba Father, cry.” For nine years I did not lose my confidence in God; and although I passed through some trying scenes, I could feel that he was my protector and friend, to whom I could go at all times and find comfort. I resolved in no case to indulge in known sin for a moment. When I saw light on the commandments of God, immediately I conferred not with flesh and blood, but said in my heart, I will obey God rather than man. Glory to God for his great goodness in bringing me to see and obey the third angel's message. Dear brethren and sisters, let us arise and put on holiness, that we may be clothed with it as with a garment, and be prepared to speed on the message until all the honest shall be gathered in. O that our all, time, talent, and substance were on the altar a consuming sacrifice. About three years ago, I with my family removed to Minnesota. The care and perplexity of moving with a large family, and above all, the repugnance I felt to coming here threw me off my watch, and before I was aware of it I was in great darkness. For a time I knew not what to do. Strong temptations spread themselves in my way, and there seemed no way of escape. Still I hung on to the arm of the Lord and struggled for relief, and prayed God that he would by some means cause me again to cast my care on him. Affliction came, and in the hour of deep trial, when all other help failed, I was enabled again to fly to my sure refuge and was safe. O what a rock of protection our God is to those who place themselves beneath the shadow of his wing! I again felt the evidence that I was accepted of him, and although I am an unworthy child, I expect henceforth to strive to obey him, knowing that if we sin we have an advocate with the Father, Jesus Christ the righteous. Although since my fall I have not attained to that fullness in Christ that I desire, though clouds of darkness at times surround me, yet there is almost always an open space through which faith reaches to that within the veil and claims the promise. And though I am weak, I feel that some at least of the Christian graces are planted in my mind. O that we may all feel the necessity of that holiness, without which no man can see the Lord. Your sister striving by patient continuance in well doing to seek for glory, and immortality.
ELVIRA SANFORD. Ashland, Minn., Nov. 1860. E. W. SHORTRIDGE
By E. W. Shortridge
BRO. SMITH, Dear Sir : For the first time in my life I venture to write you a line to inform you of my whereabouts, faith, hope and determination. I am now a resident of Iowa, have been preaching here nearly four years. I am a member of the "Disciple or Christian church," have been a member for 22 years, have been preaching for 11 years, and you will pardon me for saying, I have been the unworthy instrument, by which nearly 3000 souls have been gathered into our communion, having baptized nearly 2000 of that number. About ten years ago I was led to the examination of the life and death question, and more lately to the law and Sabbath question &c. Now Bro. Smith I want to say to you, and if you see proper, to the readers of your sheet, that I cannot stand with a church claiming the largest amount of charity in reference to matters of opinion (and they tell me my views are matters of opinion), and at the same time as dictatorial as the "man of sin;" and when they fail in the investigation of any question, they will resort to all manner of slander, to try if possible to ruin a man's character, thinking to so injure his influence that he cannot do their lying system any injury. When I tell them that man is mortal, unconscious in death, that the wicked will not see life &c., they say he is a very weak brother. When I tell them that the law of God, including the keeping of the fourth commandment, is binding, they say he has fallen from grace, and has become a Jew. When I propose to meet in discussion any man in the23 church and try to sustain these things, then he is a base and corrupt man, proposing to debate with his own brethren. This is the way the matter goes. In consequence of these things I have determined to turn my attention to some lawful and honorable business for the support of my family, until I can find a home, be adopted into it, and then try to gain the confidence of the brotherhood, and if I ever can succeed so as to be useful, I will try by the grace of God to preach, until which time I will by the help of God keep the commandments, and try to be prepared when the Lord comes to set up his kingdom, to be admitted as an inheritor of that rest of which I claim to be an humble heir. As ever, your friend in hope of life,