Such is indeed a necessary conclusion from those texts which tell us that knowledge and thought cease—as well they may—when life is extinct. We may well say with Hezekiah, “The grave [i. e., sheol, the place containing all the dead] cannot praise Thee, [for there is no knowledge in sheol. Eccl. ix, 10.] Death cannot celebrate thee; [for in death there is no remembrance of God; Ps. vi, 5.] They that go down into the pit, cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day; the father to the children shall make known thy truth.” Isa. xxxviii, 18, 19.
These are excellent reasons for believing that the dead are not now engaged in the praise and worship of God. The psalmist presents this, however, in express language: Ps. cxv, 17, 18: “The dead praise not the Lord, neither any that go down into silence. But we will bless the Lord from this time forth and forevermore. Praise the Lord.”
But does not this mean the wicked dead? And are not the righteous dead to praise God? In fact, does not the “we” who are to praise him henceforth, mean the righteous?
There is no sense in such a position. 1. The wicked living do not praise God. The wicked dead, if in the flames of hell, will not do more toward his praise than in their lifetime. 2. The testimony does not discriminate relative to the righteous and wicked in death. They all go to sheol, the place of darkness and silence, where there is no knowledge. 3. Finally, the “we” who continue his praise, while the dead sleep in silence, are the living. See Hezekiah’s language quoted above. Also see the same “we” as distinguished from those who are asleep, in 1 Thess. iv, 15, 17.
“EVEN SO THEN ALSO WHICH SLEEP IN JESUS WILL GOD BRING WITH HIM.” 1 THESS. IV, 14.
Does not this passage prove that the righteous dead are already with Christ? Such is the interpretation quite often given this text. According to this view, our Lord brings back from Heaven to earth, all those that sleep in him, when he, himself, returns. If this be the true meaning of the Holy Spirit, it is important that we understand it. Let us inquire into this subject.
1. Who are those that God brings with Jesus?
Answer. Those “which sleep in Jesus.”
2. Where do they sleep in Jesus?
Two answers are returned. (1) In the dust of the earth. (2) In Paradise, or Heaven. If the first answer be correct, then it is evident that Jesus does not bring the sleeping saints from Heaven to earth, for they are here asleep in its dust. But if the second answer is correct, then it appears that the saints are with Christ from their death to their resurrection, but they are fast asleep! Our friends who call us soul-sleepers, because we believe that the whole man falls asleep, are proved out of their own mouths, to be the best entitled to this name; for they have the disembodied, immortal soul, fast asleep in the midst of Paradise. This view of saints asleep in the third Heaven, will hardly answer; but if we abandon it, and acknowledge that they sleep in the dust of the earth, then we cannot very well retain the doctrine that Jesus brings the sleeping ones to earth when he comes.
3. What do the words “even so” in this text designate?
The manner of doing this very work.
4. How do they designate the manner of this work?
Simply by declaring that it shall be wrought in the same manner as that of the example given.
5. What does he make use of to illustrate this bringing of the sleeping ones?
THE RESURRECTION OF JESUS. Thus he says: “For if we believe that Jesus died and rose again, EVEN SO them also which sleep in Jesus, will God bring with him.” (1) The work shall be done for the saints just as it was for Jesus. They shall be resurrected. (2) It is as certain to take place as it is that that has taken place.
6. But is there any place where Paul speaks in this very manner concerning the resurrection of Christ?
There is. See Heb. xiii, 25. “Now the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep,” etc.
7. Who is it that brings the sleeping ones?
It is God, the Father, who does it by our Lord Jesus Christ.
8. Where does he bring them from?
From the same place that he brought the Lord Jesus, i. e., from the dead.
9. Where does he bring them to?
Either from Heaven to earth, or from earth to Heaven.
10. But which of the two is it?
If he brings them to earth, he must come himself, otherwise he would not bring, but send them.
11. When Jesus comes the second time, does the Father come also, or does he remain in Heaven and send his Son after the saints?
(1) There is no text which represents God the Father as coming to our earth at the second coming of Jesus the Son of Man. (2) He comes in the Father’s glory with all the holy angels, but the Father is not with him. (3) The testimony is explicit that God the Father is to SEND his Son, the very language used also with reference to the first advent. Acts iii, 20, 26; John iii, 17, 34; Gal. iv, 4; 1 John iv, 9, 10. The Father therefore remains in Heaven when the Son, being sent by him, returns to our earth to bring the saints.
12. How then does God the Father bring the sleeping saints by Jesus?
He sends Jesus after them to bring them to himself. Jesus descends to our earth, where he finds them sleeping109in the silent dust. Dan. xii, 2; Isa. xxvi, 19; Job vii, 21. He wakes them with his voice. Job xiv, 12–15; John v, 28, 29. They stand up upon their feet an exceeding great army. Eze. xxxvii, 10. The angels of God being all present, he says to them, “Gather my saints together unto me; those that have made a covenant with me by sacrifice.” Ps. l, 6. And the angels thus commissioned, gather together his elect from the four corners of the earth. Matt. xxiv, 31. The saints are thus caught up to meet their Lord in the air, and so to be forever with him. This is the gathering together of the saints to Christ. 1 Thess. iv, 16–18; 2 Thess. ii, 1. Our Lord having met his saints in mid air, and received them unto himself, now bears them to the mansions which he has prepared for them in the Father’s house according to the promise in John xiv, 1–3. And thus our Lord presents his people to his Father, unblamable in holiness. And thus God the Father brings to his own presence, with his beloved Son, all those redeemed by his blood. 2 Cor. iv, 14.
13. But did not Paul believe that the sleeping saints should reach the Father first?
No indeed. He expressly says that the living, i. e., the translated saints, should “be caught up together with them,” i. e., the resurrected saints, “to meet the Lord in the air.” So far from giving the idea that the sleeping saints shall reach the presence of the Father first, he stops to prove that the living ones shall not get there first! Thus he says: “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not PREVENT them which are asleep.” 1 Thess. iv, 15.
The word “prevent” in the time that our translation was made signified, “go before,” or to anticipate; a sense which it everywhere has in our common English Bible. It thus exactly expresses the Greek word φθάσωμεν, of which it is here a translation, and which signifies “to come or be before.” And so the Bible Union renders the passage, “Shall not precede those who fell asleep.” Sawyer’s version renders it, “Shall not anticipate those that have fallen asleep.” MacKnight renders it, “Shall not anticipate them who are asleep.” Whiting renders the sentence, “Shall not outstrip those who are sleeping.” Paul even thought it necessary to say that the living should not enter glory in advance of those who were asleep. The whole company of the redeemed shall be made perfect together. And God the Father shall receive them as the purchase of the Redeemer’s blood.
VALUE OF PRAYER.
When we are in deep mental distress, Satan tells us that it is no use to pray. He makes us to feel the heavy clouds of thick darkness, and then almost forces upon our minds the idea that prayer is of no use. It seems to us that our prayers do not penetrate the darkness. They seem to be utterly shut out by it from the ear of God. We pray, but we cannot shake off the heaviness, and deep gloom and distress, that are upon us. Indeed, prayer seems sometimes to deepen and intensify the dark cloud of distressing gloom. We gain no evidence that our prayer is heard, but we do become still more sensible that our way is shrouded in dense darkness.
Is it of any use to pray under such circumstances? Most assuredly it is. All the powers of darkness have come out to withstand us. The mighty force of the evil angels is brought to bear upon us. Unless we can cope with them in our own strength, we must have strength from the angels of God. Surely the time of Satan's fierce assault is, of all times, that one in which we most need to seek God. But is it of any use to pray when this dreadful gloom and horror of darkness thus overshadows us? Let the case of the disciples in the garden answer. Never, probably, did greater darkness and gloom come upon mortal man, than that which came upon them, in the garden, while Christ was praying in agony. They even slept from sorrow. So irresistible was its power, that they were utterly benumbed and stupefied by it. Even our Lord felt its terrible weight of oppression, as he prayed in agony, till his sweat was as it were great drops of blood. But our Lord thought it of some use to pray under such circumstances. He prayed himself; using in his agony, again and again, the same words of submissive entreaty. Nor did he simply pray himself; with most earnest entreaty he besought the disciples to pray also. He admonished them that they must do this, or be taken by the snare of the tempter. Luke xxii, 40-46. Had they heeded our Lord's words of solemn entreaty and admonition they would not have been left to deny him. Peter would not have denied his Lord with an oath, and cursed and swore, had he spent that hour of thick darkness and gloom in prayer, instead of in sleep. Nor would all the disciples have forsaken their Lord and fled, leaving him alone in the hands of his enemies, had they spent that season of darkness in earnest prayer to God. It was of the utmost importance that they should thus pray. It seemed indeed useless, and even impossible. The benumbing power of the devil was upon them. But they should have prayed. Perhaps no relief to their feelings would have been granted. But in the most important thing of all, God would have helped them. They would have had strength to resist the devil. They would have been saved from shameful desertion and apostasy. Let their case be a warning to us. It is of use to pray when Satan almost paralyzes our minds. Nay, we must then pray, or we shall surely enter into temptation.
WHY MEN NEGLECT TO COME TO CHRIST.
The grand reason with some is, that they are self-righteous. They do not need such a Physician. They are good enough already. He is just the help that other people need; their case is altogether different. Perhaps they have not committed a sin, no, not even a fault for twenty or even forty years. Such persons have much to say of holiness, but they always bring self forward as the prominent object for us to admire, and leave Jesus in the back ground. They suppose, indeed, that he dwells in their hearts. Alas for the mistake! They are so full of self that there is no room in the temple of their hearts for Christ. They have no poverty of spirit, for they are rich and increased with goods, and have need of nothing. Self-righteousness is one of the worst forms of backsliding. Other wanderers from God may be recovered. But these probably can never be reached. They have that self-sufficiency which prevents their ever seeking Christ as the Saviour of sinful men.
Other men are hindered from coming to Christ by the fact that they must, in doing it, make an eternal surrender of their sins, and an unreserved surrender of themselves to God. The cross of Christ looks to them very humiliating and very painful. The pleasures of sin seem to them very desirable. They would be very glad of Christ if they could take the world and the more respectable of their sins along with them. In fact they think that sometime, but not to-day, they will certainly yield all to him. So procrastination steals their time till the Spirit of God leaves them, and death closes the scene.
THE CLOSING MESSAGES—NO. 7.
By R. F. COTTRELL
But in a previous chain of prophecy of Revelation, this same time-message is brought in, and the time of its fulfilment clearly defined. Any one who will compare the angel of ch. x, with that of ch. xiv, 6, 7, will see that their messages, though differing in phraseology, are identical. The hour of God's Judgment come, and the oath that there should be time no longer, are two expressions of the same fact. Neither of these indicates the close of probation; for there are evidences to the contrary immediately following in both chapters. The message of the “third angel” is certainly addressed to men on probation, and the finishing of the “mystery of God” “in the days of the voice of the seventh angel” who has not begun to sound, when it is declared that time shall be no longer, shows that the gospel, which is the mystery of God, has not yet completed its work. The hour of Judgment and the finishing of the mystery relate to the same work—the closing work of our High Priest in Heaven, in cleansing the sanctuary, and the preparation of a people on earth, during the same period, to meet him, when the work is accomplished, coming in the clouds of heaven, with power and great glory. Hence these messages signify the ending of prophetic time, especially the great period of the 2300 days.
The angel of ch. x refers us to the prophets for authority. Says he, “As he hath declared to his servants the prophets.” Daniel is the prophet that gives us the prophetic periods; and his prophecy was sealed up to the time of the end. But the angel who utters the oath on prophetic time has in his hand a little book, doubtless containing his text, and it is OPEN. This book was not to be opened till “the time of the end;” and this was not reached till the cessation of the martyrdom of the church by the desolating and blasphemous power of the Roman popedom. Dan. xi, 35.
Now where is the point of time when it is openly manifested to the world that the sealed book is opened? At what precise point of time should the time-message be given? We answer definitely, Between Aug. 11, 1840, and the end of the 2300 days, Oct. 22, 1844; and we will briefly give our reasons, asking the reader to thoroughly investigate this important point.
Let it be particularly noticed that the time-message of Rev. x, is given at the close of the sounding of the sixth trumpet, and when the seventh angel is about to begin to sound. Now when did the sixth trumpet end?
As early as 1838, Eld. J. Litch made and published a calculation on the periods of time of the sounding of the fifth and sixth trumpets of Rev. ix; taking as a basis that a day in symbolic prophecy represents a literal year—the view then and now held by Adventists, and by expositors generally. Should his calculation prove correct, the independence of the Turkish Empire would cease Aug. 11, 1840. As the Advent doctrine was then already attracting considerable notice, this, it was seen, would be a good test of this theory of interpretation. It was consequently watched with interest. And what was the result? Time proved the calculation correct; for on that very day the independence of the Turkish Sultan was voluntarily surrendered to the allied Christian powers of Europe. (For particulars see a ten-cent pamphlet published at the Review and Herald office, entitled The Sounding of the Seven Trumpets.)
Thus it was demonstrated, by the previous calculation fulfilled, that the prophetic numbers were understood and correctly computed—that the sealed book was unsealed. Light had been gradually arising on the subject of the prophetic periods for some years previous to 1844. But at this date, 1840, these calculations were demonstrated, confidence increased, and the time-message was indeed proclaimed with a loud voice. It was most assuredly the right time for the proclamation of the ending of prophetic time to be made, and, from that time to the end of the 2300 days in 1844, it had a most clear and striking fulfilment. The promised announcement was verified by fulfilment. The time-message was fulfilled, and the world will not hear the like again.
That which follows in the chapter is a lucid description of our great disappointment at the close of the 2300 days, and the revelation of the fact that we have still a work to do, namely, to proclaim the last message—that of the “third angel.” Rev. xiv, 9-12. John, the receiver of the Revelation from Jesus Christ, is a representative of the church or people of God to whom the Revelation is made; and in this chapter he must, of course, represent that portion of them who should hear and believe this special proclamation. The eating of the little book, which was so sweet to his taste, represents the relish with which believers feasted on the contents of that book of prophetic numbers, which had been sealed up, but now was opened. The preaching of definite time gave the greatest offense to unbelievers; but it was our food and drink. The expectation of the Lord’s coming at the end of the period made it most sweet to our taste. But the period closed and brought a bitter disappointment—as soon as we had eaten it all up, our stomach was bitter. That which was our sweetest morsel before, “sweeter than honey or the honeycomb,” now was the cause of our greatest bitterness. Oh! had we not been so positive on definite time! But we had; and God’s word was verified by it, though it made us sad. Many apostatized whose hearts were not deep enough in the work, and our sadness increased. It seemed for a while that there was nothing more that we could do, only to wait for the coming of the Lord; but soon a faithful few began to hear a voice saying, “Thou must prophecy again before many peoples, and nations, and tongues, and kings.”
What means this? Your work is not done. The 2300 days do not reach to the coming of the Lord, but to the commencement of the work of cleansing the sanctuary by the heavenly High Priest, a work to be done prior to his leaving his mediatorial office before the throne, and coming to earth to reward his people. The hour of his Judgment is indeed come; and this Judgment is the solemn and important work of blotting out the sins of the people of God, which is their acquittal, a work which must be consummated between the Father and the Son in the most holy place of the “temple of God in Heaven”—“the true sanctuary”—before the latter lays aside his priestly attire, clothes himself with the “garments of vengeance,” and is “revealed from Heaven in flaming fire, taking vengeance on them that know not God.”
R. F. COTTRELL.
THE NEW TESTAMENT OF 2 COR. III, 6, CONTAINS THE LETTER THAT KILLETH AND THE SPIRIT THAT GIVETH LIFE.
By Dudley Marvin Canright
Those who claim the abolition of the law, always quote this chapter as proof of their position. In my discussion at Richland, this chapter came up for investigation. A question asked by my opponent gave me some light upon this chapter that I had not before seen. Let us read a portion of it:
“Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart. And such trust have we through Christ to God-ward; not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away; how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation is glory, much more doth the ministration of righteousness exceed in glory.” Verses 3-9.
In verse 3, the expression, “written not in tables of stone, but in fleshly tables of the heart,” manifestly refers to the promise in the new covenant where God says, “I will put my law in their inward parts, and write it in their hearts.” Jer. xxxi, 33. Once this law was written on tables of stone; but in the new covenant it is written on tables of the heart. In verse 6, Paul says, God “hath made us able ministers of the new testament [covenant]; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life.” Here the letter that killeth is manifestly that which was written on tables of stone, namely, the ten commandments. Indeed, this is generally admitted, and even argued, by our opponents, for they think that they can make a point on that.
Eld. J. K. Cornell asked me this question, “If the old law, here called the letter that killeth, is binding in the gospel dispensation, who are its ministers? for Paul says that God has not made us ministers of that.”
His idea was, that if the law has no one to administer it, it can be of no force, and hence not binding. Well, let us look at that verse again. “Who also hath made us able ministers of the new testament [covenant]; not of the letter, but of the spirit.” Letter of what? Answer: Of the new testament, for this is what Paul is talking of. The thing here called the letter, belongs to, and is a part of, the new testament. There is no possibility of evading this fact. The thing is too plain to be misunderstood. “Who also hath made us able ministers of the new testament; not of the letter [of the new testament]; but of the spirit [of the new testament]; for the letter [of the new testament] killeth, but the spirit [of the new testament] giveth life.”
Then in the new testament, or covenant, there are two important points, first, the letter that killeth, and, second, the spirit that giveth life. God has not made us ministers of the first, the letter that killeth, but of the second, the spirit that giveth life. This is the very point that Paul has in his mind, and is arguing in this110chapter. Hence he goes on to say, “But if the ministration of death . . . was glorious, . . . how shall not the ministration of the spirit be rather glorious; for if the ministration of condemnation be glory, much more doth the ministration of righteousness [that is, pardon, forgiveness,] exceed in glory.” Paul is here comparing the glory of the gospel ministry with the glory of the ministry in the former dispensation. Under the old covenant, if a man violated the law of God, if he killed, and stole, &c., the penalty was death, and the ministers of that dispensation were commissioned to put him to death. Here was the ministration of death. But if a man was found guilty of these crimes, and heartily repented, and begged for mercy and pardon, were they authorized to grant him this? No; this was no part of their ministry. He died without mercy. Heb. x, 28. But how is it with the gospel ministry under the new covenant? God’s law is the same now that it was then; and the penalty for the violation of that law by killing, or stealing, &c., is death.
Now as God’s ministers see persons committing these crimes, and thus violating God’s law, are they commissioned to go about and put them to death, and thus act as ministers of the letter that killeth? No; God has given them no such commission as that. Then what is their ministry? Answer: They are to go about and offer pardon, forgiveness, and life, to those who realize that they are sinners, condemned to death. Thus the gospel preacher becomes simply a minister of the spirit that giveth life, but not of the letter, for that killeth.
How striking, then, and how forcible Paul’s comparison between the gospel ministry and the ministry of the old dispensation. That was simply the ministration of condemnation and death. And yet it had much glory connected with it. This is the ministration of mercy, of pardon, and of life. Then how much more glorious is this ministration than that!
But will not the transgressors of God’s law be punished because he has not commissioned us to administer that punishment? Certainly they will; but God himself will administer that punishment. “Vengeance is mine; I will repay, saith the Lord.” Rom. xii, 19.
D. M. CANRIGHT.
Washington, Iowa, Sept. 11.
REPORT FROM CALIFORNIA.
By D. T. BOURDEAU
Our tent-meetings in Healdsburg closed last night, after a stay of fourteen weeks, during which we labored hard, meeting much prejudice and opposition. But we felt as though we had moved in the opening of Providence, and could not leave until we had raised a company of believers. We have twenty or more keeping the Sabbath. Four new ones arose for the truth last Sabbath. The Lord was with us. And yesterday (Sunday), Systematic Benevolence was organized, amounting to about $200 a year.
One thing that detained us here longer than we anticipated, and which could not be avoided without injuring the cause, was a discussion on the Sabbath question, between Bro. Loughborough and Eld. McCorkle, which came off in this place, the 6th, 7th and 8th inst., and by which a good victory was gained for the truth; the believers were strengthened, and a favorable impression was made on the candid.
Wife and I remain here over another Sabbath, while Bro. Loughborough and the rest of our family, go to Sebastopol, Sonoma Co., where we will make our next effort with the tent.
For the past eight months our labors have been wearing. We have met a great deal of opposition, and have labored five months with the tent. Two months more of tent labor are before us, after which we intend to organize the companies that have been raised on the truth.
As we look over the past, we see that God's special providence has opened the way before us in every place, and that every effort has told for the furtherance of the truth.
I am now suffering from the effects of a bad cold. The morning fogs, and difference in the temperature are such, that the liability to take cold is greater, I think, then it is East. The curse is felt everywhere, yet we would not overlook God's benefits.
Pray for us. D. T. BOURDEAU.
P. S. Our permanent P. O. address, is Santa Rosa, Sonoma Co., Cal. But our friends may write us to Sebastopol, Sonoma Co., Cal., for the next six weeks.
D. T. B.
MEETINGS IN WISCONSIN.
By I. SANBORN
Since my last report I have labored two weeks at Victory, in Vernon Co. Eleven were baptized, and fifteen are keeping the Sabbath. The most of them had been influenced to keep the Sabbath by the consistent, persevering efforts of Sr. Messersmith, who, though an invalid, keeps just as busy as her health will permit in circulating tracts, and trying to win souls to Christ. If all the rest of those who are now keeping the Sabbath with her will be as faithful and diligent as she has been, the Lord will convert many of their neighbors.
After Eld. Walker's arguments against the Sabbath had failed, he, with Eld. Busby, who was my opponent here in Grant Co., two years ago, assailed my character with slanderous and base falsehoods to stop the ears of the people. I immediately wrote to Green, Rock, and Grant counties, the only three places in which I have ever lived in this State, and received the signatures of one hundred and forty-six of my old neighbors, some of them being acquainted with me for more than twenty-five years, all of them stating that they knew nothing whatever against my moral character. I let the most influential men in different neighborhoods in Vernon Co. read those letters, and I read them to others, which perfectly counteracted the influence and object of these falsehoods.
There are several good openings in that county, which I hope to be able to fill late this fall, and on this account I took pains to get those letters, and notice this matter in this report. As these Elders have both learned by experience that they have no arguments that will sustain their man-made fables, they stoop to slander.
I arrived home, at Waterloo, Grant Co., Sept. 1. Found my family well, for which we thank the Lord; but found the church here in the lukewarm and backslidden state described in Rev. iii, 14-22. Seeing that something must be done to arouse them from this awful condition, one week ago last Sabbath I spoke of the importance of God's appointed fast; Joel i, 14; last Sabbath, the day of our Quarterly Meeting, was appointed to be a day of fasting, and weeping, mourning and confessing before the Lord. The meeting commenced at 9 a. m. and lasted till half past four, with one-half hour's intermission. It was a very solemn time to most of the church, as nearly all joined in the fast, and tried to seek God with all their hearts. Those who did not, may expect soon to find themselves much farther from God than they are now, and the next thing will be open rebellion against God and his truth. But I do hope that they may turn and seek God with all their hearts, and so recover themselves from the snare of the devil.
Yesterday, after a sermon on Luke xii, 32-41, dwelling largely on the words, “Sell that ye have and give alms,” seventy dollars were subscribed to the missionary111society, and one hundred and five dollars toward lifting a debt contracted by building the meeting-house. So our effort here to seek God with all our hearts has not been in vain.
At the close of our fast meeting, an elder and two deacons were ordained. Bro. Jahiel Ganiard, elder, and Brn. Francis Elwell and Solomon Warden, deacons. May the Lord help these men to be humble and meek, small in their own eyes, that Jesus may lead them, and qualify them to take good care of his work here in Waterloo.
The Lord willing, I will start to the State meeting next first-day morning. I will write to the friends in Lacrosse Co., and let them know when I will be there, as soon as I can decide on the exact time.
I. SANBORN.
Waterloo, Wis., Sept. 13, 1869.
ANCIENT ISRAEL.
By Jos. Clarke.
What a comment upon the weakness of human nature is the history of God's covenant people. Established in Canaan after a long experience of good and evil fortune, intended to impress upon their minds the importance of correct and pure morality, and the proper mode of worship, we find, after all their advantages, a strange tendency to plunge downward into idolatry and vice. At one time the nation seem all engaged in the practice of goodness and virtue, and the smile of Heaven seems to immediately reward their good conduct. In a few years, being lifted up with prosperity, they forget God, neglect his Sabbath, his law, and worship, fall into idolatry, and sink, it would seem, into ruin. Again a merciful God calls them back to him; offers them his favor on condition of repentance. Being in trouble, God's calls are heard, and again the nation is re-instated in the favor of God, and prosperity follows, and with it a recurrence of the same troubles.
As we read the history of this highly-favored people, with what interest we approach the time of their final rejection of God. How we cling to the mild and prosperous reign of good Hezekiah, who seemed to stay the impending wrath of God, and we mourn that they had not all, with him, fully returned to God. What a pleasing employment it is to think of the passover he held, which surpassed all previous passovers in its interest and spiritual power. How we wish that this good king could have transmitted his good qualities to his posterity. But, alas! it was not so. Then just before Israel made the final terrible leap into idolatry and sin, arose good Josiah, whose name is still sweeter than Hezekiah's, and the passover held by him a greater revival of hope, but followed by a more hopeless apostasy. Here we must pause, as we witness the almost complete ruin of this beloved people.
Jos. Clarke.
WHY WAS NOT THIS KNOWN BEFORE?
By George I. Butler
Whenever the truth upon the Sabbath question is made clear from the Scriptures, and all the inferences and assumptions entirely demolished, till nothing more can be said by the opposer of the truth, as a last resort we are treated to the foregoing question. This question implies, if it has any force at all, that all that is worth knowing has already been found out; a very palpable absurdity.
In all ages, however, the same course has been pursued. Christ was complained of for not following the traditions of the elders. Paul was thought to be “a setter forth of strange gods.” But especially was this seen in the reformation. When Luther began to deal those mighty blows which resulted in the humiliation of the Papacy, its adherents began at once to cry out, Innovation! And Doctor Eck, his greatest antagonist, in their celebrated discussion at Leipzig used the following language in reference to Luther: “I am surprised at the humility and modesty with which the reverend doctor undertakes to oppose alone so many illustrious fathers, and pretends to know more than the sovereign pontiffs, the councils, the doctors, and the universities! It would be surprising, no doubt, if God had hidden the truth from so many saints and martyrs until the advent of the reverend father.” History of Reformation, Vol. II, page 59, and yet Luther was contending for the faith of the early church, for the justification by faith so plainly demonstrated by St. Paul.
So of the reformation in Switzerland. Sebastian Meyer, one of the reformers there, refuted the hackneyed charge “that the disciples of the gospel [meaning the reformers], teach a new doctrine and that the old is right.” “To have been a thousand years wrong,” said he, “will not make us right for one single hour; or else pagans should have kept their creed.” Vol. II, page 427. These were brave and sensible words, surely. This same objection would keep the pagan idolators from ever becoming Christians, for they have a very ancient faith.
In this extract we see that this very objection which is so often urged against the truth of God for this age was a common argument, if it is worthy of such a designation, in the days of the reformation. The enemies of the truth in those times could use this to bolster up indulgences, image worship, and all the popish assumptions; and Protestants look back with wonder now that such an argument could have had any force, it seems so clear that Luther and his fellow-laborers were right in taking their stand upon the Bible, and the Bible alone. But then it was very different. Thousands were blinded by the antiquity of those errors advocated by Eck, and others, and it seemed very preposterous that a humble monk, like Luther, should dispute doctrines held for centuries, by the doctors, the colleges, and all the great men of the earth. “Why was not this known before?” could be asked then, with much more propriety than now, after we have learned how many errors are ancient and venerable, and that there is no safe position but the Protestant platform, The Bible and the Bible alone. Let us still take this position, till every tradition of man has given place to God’s eternal truth.
GEO. I. BUTLER.
Obituary Notices.
By S. A. Barbour; Willard W. Stebbins
Blessed are the dead which die in the Lord from henceforth.
Died, at his home in Memphis, the 13th inst., Seward H. Chilson, aged 19 years, the beloved son of George W. and Clarissa Chilson, after an illness of two weeks. He died in hope of a glorious resurrection. His example in life, had been one of uprightness; in death, a glorious preparation for the passage of the “dark valley.” May his early death be a warning to his young associates.
S. A. BARBOUR.
Died, in West Union, Steuben Co., N. Y., Aug. 29, 1869, Horace Hopkins, aged 70 years. This beloved brother has been a pioneer in the cause. Was a believer in the second coming of Christ in 1843 and 4. Embraced the third angel’s message in 1851, under the labors of Brn. Andrews and Edson. At the funeral a brief discourse was given by Sister Lindsay; text, 1 Cor. xv, 48. We greatly miss the society and example of this aged brother, noted for his strict honesty in deal and stability of character. He died in the glorious hope of a home in the new earth.
WILLARD W. STEBBINS.
Died, in Pike township, Potter Co., Pa., June 24, 1869, Sister Melissa C. Darrow, wife of Stephen Darrow, in the thirty-fifth year of her age. She leaves a kind husband and one child to mourn her loss. The funeral sermon was preached by Sister Sarah A. H. Lindsey, from Job xiv, 14.
WILLARD W. STEBBINS.
D. W. MILK
By D. W. MILK
From Bro. Milk.
DEAR BRETHREN AND SISTERS: Bro. Andrews makes many good remarks on “Economy” in a recent number of the REVIEW, which perhaps we would do well to read again, and profit by them. But there is another point of economy which I want to call the attention of the brethren and sisters to. It is in regard to preparing food for camp-meetings. Many, no doubt, attend these meetings who are poor, and think they will be able to buy but little food while at the meeting, consequently they will work hard to prepare enough to last through the meeting. Bread, cakes, pies, &c., in abundance, are prepared. But at the end of three or four days, much of this is spoiled, and has to be thrown away. This we saw in clearing the ground after the camp-meeting at Owosso. Potatoes, loaves of bread, cakes, pies, &c., to the amount of several dollars’ worth, were strewn on the ground, and we tried to burn up the mouldy piles, that others might not behold the poor economy of God’s professed people.
Let me say to those preparing for future camp-meetings: Profit by our experience. Take only what will keep good one or two days. Let your hearts, (and not your trunks and satchels,) be loaded down with the necessities of the cause, instead of the necessaries of this life. Then you may expect the blessing of God to follow you, and the meeting to not be in vain. By thus doing, you will save your time and strength you would spend in needlessly preparing food before, and the perplexity in caring for it while at the meeting. Thus you will economize both temporally and spiritually.
D. W. MILK
Chesaning, Aug. 27.
NOTE FROM MISSOURI.
BRN. Blanchard and Bliss write from Arvilla, Mo., Sept. 10, and report some progress in the work of the Lord in southwest Missouri. There were a few Sabbath-keepers in that section, and quite an interest among the people outside to hear. Meetings were appointed and held, and a warm opposition commenced by Methodist ministers. The old threadbare story about ascension robes was revived, but being promptly met by the statements in “Life Incidents,” open opposition soon ceased. Their report says:
“Our meetings have continued up to the present date almost every evening. We have been favored with good weather for meetings, and we feel that the Lord has abundantly blessed our efforts. Some fourteen or fifteen have commenced keeping the Sabbath, and many more are convinced of the truth, some of whom we hope will decide to obey God, rather than man. The farmers are so busy putting in their wheat, that we probably will discontinue our meetings for a week, but we feel that our work is not done yet in this place. We have invitations to other vicinities, but where to go we cannot tell; we hope to be guided by the Lord. There are some thirty-five Sabbath-keepers in this vicinity at present. We expect a church will be organized soon. In the meantime we ask the prayers of all God’s people in behalf of his cause in this part of the State.”