Advent Review, and Sabbath Herald, vol. 23
January 19, 1864
RH, Vol. XXIII. Battle Creek, Mich., Third-Day, No. 8
James White
ADVENT REVIEW,
AND SABBATH HERALD
“Here is the Patience of the Saints; Here are they that keep the Commandments of God, and Faith of Jesus.”
VOL. XXIII. BATTLE CREEK, MICH., THIRD-DAY, JANUARY 19, 1864. No. 8
The Advent Review & Sabbath Herald
is published weekly, by
The Seventh-day Adventist Publishing Association.
TERMS. —Two Dollars a year in advance. One Dollar to the poor and to those who subscribe one year on trial. Free to those unable to pay half price. ARSH January 19, 1864, page 57.1
Address Elder JAMES WHITE, Battle Creek, Michigan. ARSH January 19, 1864, page 57.2
The Christian’s Home
Tune-Home Again. ARSH January 19, 1864, page 57.3
Going home, going home,
To a better land;
Where free from sin and toil and pain,
We’ll join the immortal band.
Released from every snare and fear
Which here our path surround,
We there shall live a life of joy,
On Salem’s happy ground.
ARSH January 19, 1864, page 57.4
Chorus-Going home, going home
To a better land,
Where free from sin and toil and pain,
We’ll join the immortal band.
ARSH January 19, 1864, page 57.5
Going home, going home,
Where we’ll die no more;
O let it fill our hearts with joy,
To think were almost home.
Then let our steps be guarded well
Until we reach that shore,
Where we can with our loved one dwell,
In union evermore.
Chorus-Going home, etc.
ARSH January 19, 1864, page 57.6
Troubles here, troubles here,
Wait on every side;
And trials too which seem severe
As foes at us deride.
Here we drop the parting tear,
As wanderers we roam,
Until our blessed Lord shall come
To take his children home.
Chorus-Going home, etc.
ARSH January 19, 1864, page 57.7
Almost home, almost home,
Oh that blessed thought!
It lifts the saint from earth and gloom,
And cheers his drooping heart.
Then on we’ll go, though clouds arise,
And tempests gather o’er,
We have a home in Paradise,
Where troubles are no more.
Chorus-Going home, etc.
S. H. Kinsey.
Pilot Grove, Iowa.
ARSH January 19, 1864, page 57.8
Israel, and Israel’s Hope
(Concluded.) ARSH January 19, 1864, page 57.9
“Israel shall blossom and bud, and fill the face of the world with fruit.” Isaiah 27:6. ARSH January 19, 1864, page 57.10
We are now prepared to consider— ARSH January 19, 1864, page 57.11
II. The promise comprised in the text. ARSH January 19, 1864, page 57.12
We remark first, negatively, that the promise contained in the text does not imply a restoration of the nation of the Jews, or the granting of them any peculiar national blessings, or distinctions above other nations, either political or ecclesiastical, in this world or in an age to come. But we do declare, affirmatively, that it implies the final triumph and glory of the whole redeemed church of God, constituted of Jew and Gentile, in their resurrection beauty and blessedness, when ARSH January 19, 1864, page 57.13
“God shall send his Son, Jesus Christ, in the times of restitution.” It implies the fulfillment of the promises God has made to the fathers as commented upon by Saint Paul. “Now to Abraham and his seed were the promises made. He saith not to seeds as of many; but as of one, and to thy seed, which is Christ. And this I say, That the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect; for if the inheritance be of the law, it is no more of promise.” ARSH January 19, 1864, page 57.14
The inheritance and the promised covenant mercies in Christ, therefore, were not fulfilled and enjoyed under the dispensation of the law, when the children of Israel entered into the land of Canaan, and possessed it but a little while. That was not that “rest that remaineth for the people of God,” nor is it to be in this present world. It is a promise in reversion to be fulfilled in the future world of glory, to all the heirs of promise, Jews and Gentiles, who constitute the true Israel of God. To “Abraham and his seed, which is Christ”—and all those who are “Christ’s”—of whom the apostle affirms “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Galatians 3:16-29. ARSH January 19, 1864, page 57.15
The inheritance of the true and saved Israel of God, is to be the renewed earth; “for the promise that he should be the heir of the world was not to Abraham, or to his seed through the law, but through the righteousness of faith.” And when we consider that this earth, on its regenesis, is to become the future abode of God’s people, how appropriate and beautiful the text, “Israel shall blossom and bud, and fill the face of the world with fruit!” And there is a propriety in the language of the apostle, before unobserved, concerning Abraham and his true seed of faith among his own lineal descendants who have died. “These all died in faith, not having received the promises, but having seen them afar off; and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” “The covenant” which God “made with Abraham, and his oath unto Isaac, and confirmed unto Jacob for a law, and to Israel for an everlasting covenant, saying unto thee will I give the land of Canaan, the lot of your inheritance,” has reference to the future and glorified world. This is evident from the vision Jacob had of it, and the promise made and confirmed to him. Having quitted his father’s tent to avoid the murderous anger of Esau, his brother, he pursued his solitary way from Beersheba to Padan-Aran to his mother’s father; his only possession was his staff in hand; and he was now an exile from the land he had desired to obtain. His first day’s journey of about forty miles had come to a close, and the setting sun found him solitary and alone far from home and kindred, city or tent. He collected a few stones upon which to recline his head while he rested his weary body upon the lap of earth to sleep. In his night visions “He dreamed and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And behold, the Lord stood above it and said, ‘I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed.’” ARSH January 19, 1864, page 57.16
This vision, with this promise of the land, and God’s declaration that he was the Lord God of his fathers, Abraham and Isaac, has a significance and a meaning it is well to study. As “God is not the God of the dead, but of the living,” these patriarchs must rise again from the dead. The shekinah, the symbol of the manifested God, the future Messiah, revealed and standing above, from whom proceeds the voice, renewing to Jacob the great promise made to Abraham and to Isaac, shows forth the day of the Messiah’s revelation in glory when he will come to raise the dead, call forth the sleepers from the dust of the earth where they lie, as he did Jacob reposing in sleep, and give them the land in which their bones rest in hope of “a better resurrection.” ARSH January 19, 1864, page 57.17
The angelic beings descending, and scaling the mysterious ladder reaching from earth to heaven, shadow the period when “the Son of man shall come in his glory, and all the holy angels with him, and they shall gather together his elect from the four winds, from one end of heaven to the other.” ARSH January 19, 1864, page 57.18
The promise made by the Lord God of the patriarchs to Jacob in the glory of that vision, “the land whereon thou liest, to thee will I give it, and to thy seed,” is but the renewal of that covenant promise first made to Abraham, and in oath confirmed to Isaac, that “the world” should be their “everlasting inheritance.” As Jacob, who was first called Israel under the old covenant, had such a vision of glory to be realized in the future and glorified earth, Nathanael, the first called by the same angel of the covenant, now the Messiah revealed, has the assurance that he should be one day witness to the glories pictured to his father, Jacob. “Thou shalt see greater things than these.” “Verily, verily, I say unto you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of man.” John 1:51. ARSH January 19, 1864, page 57.19
The promise of the inheritance of “the land”—“the world”—to Abraham and his seed as an “everlasting inheritance,” involves their resurrection to immortality. Therefore it is written, “I have made thee a father of many nations before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.” This explains the otherwise inexplicable mystery how it was that “by faith” the patriarchs “sojourned in the land of promise, as in a strange country,” inheriting “not so much as to set their foot on” during their long life-time; and yet God “gave it to them for an everlasting possession.” The hope of Israel must be in the resurrection from the dead to inherit the earth, or the promise of God utterly fails of an accomplishment. And accordingly so the Scriptures express. In Ezekiel’s vision of the valley of dry bones (which some expositors of the Christian Church have marvelously misinterpreted by some law of exegesis unknown to themselves or to the Church) Israel is represented as saying, “Our bones are dried, and our hope is lost; we are cut off for our parts.” But Jehovah gives the promise, “Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and ye shall live, and shall place you in your own land.” Ezekiel 37. ARSH January 19, 1864, page 57.20
Here is the vision explained and interpreted, by God himself, as to what constitutes the hope of Israel, and when and how it is to be consummated. The only hope of Israel, yet future, is in a redemption from their graves; and the only restoration to their land of promise is by a resurrection from the dead when quickened by the Spirit. And that this is the hope of Israel, is most emphatically affirmed by the apostle Paul on every occasion he preached the gospel to his own race, or explained it to the Gentiles. In the presence of King Agrippa he declares, “And now I stand and am judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes instantly serving God day and night, hope to come. For which hope’s sake, King Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?” Acts 26:6-8. ARSH January 19, 1864, page 57.21
Before his brethren in Rome, where he had appealed to Casar for the integrity of his life and conversation, he affirms, “For the hope of Israel, I am bound with this chain.” And what that hope was, there is no mistaking his meaning when he says, “Touching the resurrection of the dead I am called in question.” In the context, the prophet sings the hope of Israel. “Thy dead shall live; my dead body shall arise. Awake and sing, ye that dwell in dust, for the dew is as the dew of herbs, and the earth shall cast out the dead.” Isaiah 26:19. ARSH January 19, 1864, page 58.1
“The Lord of hosts will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth; for the Lord hath spoken it.” In that day, as— ARSH January 19, 1864, page 58.2
“Reviving plants and flowers,
Anew deck the plain.”
ARSH January 19, 1864, page 58.3
And as— ARSH January 19, 1864, page 58.4
“The woods hear the voice of Spring,
And flourish green again,“
ARSH January 19, 1864, page 58.5
so will earth revive in a new genesis, and the dead and now inanimate dust of the sleeping myriads of saints awake, and be quickened into a new life, by the voice of Him who is “made a quickening spirit.” Oh, may the Lord of life and glory give you and me a part in the resurrection of the just!” ARSH January 19, 1864, page 58.6
“Shall I be left abandoned in the dust,
When fate, relenting, lets the flower revive?
Shall Nature’s voice, to man alone unjust,
Deny him, doomed to perish, hope to live?
Is it for this fair Virtue oft must strive
With disappointment, penury and pain?
No! heaven’s immortal spring shall yet arrive,
And man’s majestic beauty bloom again,
Bright through the eternal year of love’s
triumphant reign.” Beattie.
ARSH January 19, 1864, page 58.7
That the restoration from the dead constituted the hope of the patriarchs as given in the promises of God to them, is set forth most beautifully and distinctly by Mr. Bonar, when writing near the cave of Machpelah where these holy men rest; and his language aptly explains that remarkable scripture uttered by Christ to the Sadducees-the deniers of this hope. “The great point on which Abraham’s testimony bore, was the resurrection. Hebrews 11:8-16. And the terminating point of the divine testimony to the relationship existing between the patriarchs and the God who had entered into covenant with them, was the same. ‘As touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, “I am the God of Abraham and the God of Isaac and the God of Jacob?” God is not the God of the dead, but of the living.’ And it was the same testimony that was embodied in the anxiety shown by these patriarchs, ‘concerning their bones.’ ARSH January 19, 1864, page 58.8
“One feels that it is round the tomb of Abraham, the place where his dust lies waiting for the resurrection, that a special, a not unreasonable interest gathers. * * * * Could we get access to the cave itself, we might find the bodies of these patriarchs still there, or at least that of Jacob; for we read, ‘The physicians embalmed Israel,’ so that his mummy may be entire. We have mummies in the British Museum at least as old as Abraham. And if Jacob’s grave has not been rifled, his body will be found as it was when laid there by his sons. Yet it matters not in what form the bodies of those holy men may be found; the glory in reversion for them at the resurrection of the just does not depend on the contents of their tomb. They were careful about their bones only that they might leave a testimony to their hope. They saw Him ‘afar off, who is the resurrection and the life.’ Gladly would they have seen him in their own day; but they were willing to wait for his; content to take life through death, resurrection through the grave, the incorruptible through corruption.” This is a beautiful and sublime description as well as faithful interpretation of the Scriptural hope of these patriarchs. ARSH January 19, 1864, page 58.9
Pollok’s description of the resurrection, at the last day, will hardly, however, be realized by families on the morning when light and life shall break upon the sepulchres of the sleeping dead in Christ; for all have not died in Christ— ARSH January 19, 1864, page 58.10
“The family tomb, to whose devouring mouth
Descended sire and son, age after age,
In long unbroken, hereditary line,
Poured forth, at once, the ancient father rude,
And all his offspring of a thousand years.”
ARSH January 19, 1864, page 58.11
Oh, how happy the greetings of death-divided friends and kindred, who have for a season been severed by the cruel and relentless hand of Death! But how sad to awake, and find some missing member of our house-hold who has no part in “the first resurrection,” or “the resurrection of the just,” in that day. But the whole family of the faithful and redeemed will be remembered without a single missing one. Even “the least in the kingdom of heaven,” and without a missing lamb of the fold, all will be gathered to meet on the blissful fields of the new-robed earth, in its more than pristine Eden dress; and there to part no more. ARSH January 19, 1864, page 58.12
“Soon and forever!
Such promise our trust,
Though ashes to ashes,
And dust unto dust.
ARSH January 19, 1864, page 58.13
Soon and forever,
Our union shall be
Made perfect, our glorious
Redeemer, in thee.
ARSH January 19, 1864, page 58.14
When the sins and the sorrows
Of time shall be o’er,
Its pangs and its partings
Remembered no more,
ARSH January 19, 1864, page 58.15
When life cannot fail,
And when death cannot sever,
Israel with Christ shall be,
Soon and forever.” Monsel.
ARSH January 19, 1864, page 58.16
The majestic and wide-spread “olive tree,” with its natural branches and noble cion, will be transplanted into the new and beautiful world to come, and fill that world with its immortal fruit. Jehovah will there be “as the dew unto Israel; he shall grow as the lily, and cast forth his roots as Lebanon; his branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. The blossoms thereof as Lebanon.” ARSH January 19, 1864, page 58.17
Such is the descriptive figure and symbol of Israel saved by the Lord and transplanted over into the promised land, “the mountains of Israel.” “Who is wise, and he shall understand these things? Prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them.” ARSH January 19, 1864, page 58.18
improvement
The most important consideration in relation to this subject individually, is, to know whether we personally are the children of God by faith, and are “fellow-heirs to all these bright hopes of a future immortality in the kingdom of God.” Are you and I Israelites, indeed, in whom there is no guile? Are we “princes of God,” having prevailed in “fervent effectual prayer” with God? Have we “received the spirit of adoption,” and become “the sons and daughter of the Lord God Almighty?” Are we believing Gentiles, ingrafted into the “good olive tree,” and become “partakers of its root and fatness?” If so, how blessed and all glorious our future prospects! ARSH January 19, 1864, page 58.19
We may ascend the mount of prayer, as did Moses Nebo and Pisgah’s summit heights, and by faith view the promised land, which is our everlasting home. Oh, hail, happy land! ARSH January 19, 1864, page 58.20
“The land of pure delight,
Where saints immortal reign.”
ARSH January 19, 1864, page 58.21
When shall we pass over Jordan’s swelling floods, into full possession of the heavenly country, where all Israel shall dwell safely in everlasting peace? The land seen by the fathers “afar off” is now near and “ready to be revealed in this the last time.” The city of our God, “the heavenly Jerusalem,” is soon to “come down from God out of heaven,” and adorn the new-made world with its garnished and resplendent foundations of all manner of precious stones, its noble walls of jasper, its massive gates of pearl, its mirror-like streets of gold, its glorious and divinely-illuminated palaces and mansions for the blest—“a city whose builder and maker is God;” for which the patriarchs and Israel looked, and which God has prepared for them that love him. ARSH January 19, 1864, page 58.22
Another view of this subject presents a sad consideration, and many serious and unhappy reflections. When it is thus “well with the righteous,” oh, “where shall the sinner and ungodly appear?” They have no part in the “resurrection of the just,” in the inheritance of the saints. They must be thrust out of the kingdom, shut out of the paradise of God, chased out of the world, and be destroyed forever from the face of the earth. Says Jesus, “In the time of the harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; then shall the righteous shine forth as the sun in the kingdom of their Father.” Then it will be that “Israel shall blossom and bud, and fill the face of the world with fruit.” ARSH January 19, 1864, page 58.23
“Where a blasted world shall brighten
Underneath a purer sphere,
And a softer, gentler sunshine
Shed its healing splendors here;
ARSH January 19, 1864, page 58.24
Where earth’s barren vales shall blossom,
Putting on their robe of green,
And a purer, fairer Eden
Be where only wastes have been;
ARSH January 19, 1864, page 58.25
Where a King in kingly glory,
Such as earth has never known,
Shall assume the righteous sceptre,
Claim and wear the holy crown;—
ARSH January 19, 1864, page 58.26
Brothers, we shall meet and rest
‘Mid the holy and blest.”
ARSH January 19, 1864, page 58.27
Too Much Backbiting
I lately met with this objection by one who receives the Review, though not in full sentiment with us. He said we manifested a backbiting spirit through the Review, representing ourselves as perfect, and all the rest as imperfect. I told him that I had not perceived such a spirit manifested. His answer was, The last paper proves it. ARSH January 19, 1864, page 58.28
Ques. In what respect? I do not see a backbiting spirit manifested in the last paper. ARSH January 19, 1864, page 58.29
Ans. If I want to drink tea or coffee, it is my privilege. ARSH January 19, 1864, page 58.30
Q. But do you call reproving a people for their sins, backbiting? ARSH January 19, 1864, page 58.31
A. It is not sin; neither does the Bible condemn it. ARSH January 19, 1864, page 58.32
Q. But do you find anything about tea or coffee in the paper you refer to. ARSH January 19, 1864, page 58.33
A. Well, no; but I do about tobacco, and I have a right to use that, if I want to. ARSH January 19, 1864, page 58.34
Q. Oh, they have disturbed your god, have they? ARSH January 19, 1864, page 58.35
A. But I don’t make a god of it; it does me good, and keeps my nerves straight. ARSH January 19, 1864, page 58.36
Q. Dare you trust God for salvation? ARSH January 19, 1864, page 58.37
A. Yes, through Christ. ARSH January 19, 1864, page 58.38
Q. Then why do you lust after that which defiles the temple of God? Christ will not save you in your sins, neither will he bless you while you are setting a bad example. ARSH January 19, 1864, page 58.39
A. I don’t feel condemned, still it hurts me to use it, and I wish that I was rid of it, for it is a filthy habit. ARSH January 19, 1864, page 58.40
Q. Do you not pretend to teach God’s word? ARSH January 19, 1864, page 58.41
A. Yes, as far as I can. ARSH January 19, 1864, page 58.42
Q. Does not Paul tell you to be an example of the believers, in word, in conversation, in charity, in faith, in purity? 1 Timothy 4:12. ARSH January 19, 1864, page 58.43
A. Yes. ARSH January 19, 1864, page 58.44
Q. Is using tobacco, in any form, setting a pure example before the church, or world? ARSH January 19, 1864, page 58.45
A. Silence. ARSH January 19, 1864, page 58.46
Oh that the professed church of Christ would arise, and be truly a light to the world. But when we see its members contaminating themselves with every hurtful lust, and thus living in open violation of law, what can we expect? They are not willing to go as far in a reformation of habits, as those who lived in an age of darkness compared with us. ARSH January 19, 1864, page 58.47
In 1590 a Persian king prohibited the use of tobacco; but many of his devout subjects, like the Christians during the dark ages, fled to the mountains to do up their devotions, and escape his persecution. ARSH January 19, 1864, page 59.1
In 1661, in Berne, Switzerland, in the police regulations, there was made a code of prohibitions, after the form of the ten commandments, in which the one against smoking tobacco stood next to that which said, “Thou shalt not commit adultery.” ARSH January 19, 1864, page 59.2
In 1610, a Turk, at Constantinople, being found smoking, was led through the streets with his nose transfixed with a pipe, as a punishment. In 1630, smokers were condemned to the punishment of having the nose slit. ARSH January 19, 1864, page 59.3
We may even look to the “mother of harlots,” and see her trying to cleanse herself from this noxious weed, not by burning it as incense, but by banishment. In 1690 Pope Innocent XII renewed a bull, issued at some former period by Pope Urban, which excluded all tobacco-snuffers and smokers from the church. But the Pope’s bull did not last long. In 1724, Benedict XIV revoked it, having become a snuff-taker himself. ARSH January 19, 1864, page 59.4
We pass from the Pope to the present time, and find that we are still in a world of sin, and unless God by his good Spirit helps us all to overcome, we shall fall. How thankful we all should feel, that we have heard the last message of mercy that is to go forth to prepare a people for translation. And now, brethren, while God is preparing his servants for the work that is before them, shall we sit still? By no means. Let us cleanse ourselves from all iniquity, that we may stand before the Son of man. ARSH January 19, 1864, page 59.5
P. Strong.
Pine Grove Mills, Mich.
Praying
There are individuals who protract their devotion by preaching upon their knees. Especially is this true of some persons who in their anxiety to have others believe as they do, act injudiciously. Those who are interested to learn our views, soon lose their interest if we act the bigot by continually and dogmatically forcing our opinions upon them. As long as a person manifests an interest to hear, it is safe to take the truth to them, but when they become unwilling to listen, it only creates prejudice. It is right to pray that others may receive the truth, but if we in our prayers try to explain and elucidate points of doctrine, it is going too far. Perhaps we cannot better obtain a true idea of the objects of prayer than by closely examining the Lord’s prayer. Matthew 6:9-13. ARSH January 19, 1864, page 59.6
This prayer is very comprehensive and probably contains all the objects of prayer. Here is a model, notice its brevity. ARSH January 19, 1864, page 59.7
Our Father which art in heaven. Faith in a Supreme Being who has a parental care for us is here clearly implied. Who would say “Our Father in heaven,” if they did not believe in a God? If they only partially believed, or hoped there was a God they would commence as did the atheist at sea amid a storm, “O God if there be a God.” ARSH January 19, 1864, page 59.8
Hallowed be thy name. Reverence and adoration for God in the perfection of his attributes is here expressed. How holy and pure is the great God! Approach him with your hand upon your mouth. Job 40:4. ARSH January 19, 1864, page 59.9
Thy kingdom come. The scope of this sentence is exceeding broad. Taken in its ultimate sense it is a desire for the establishment of Christ’s everlasting kingdom on the earth made new. Taken it all its bearings, it contains the sum of our duties for the salvation of our fellow men. Whatever we may do or say that has for its object and end the prosperity of Christ’s cause, is living out this petition. ARSH January 19, 1864, page 59.10
Thy will be done in earth as it is in Heaven. This inculcates submission to the will of God, one fruit of which is meekness; alludes to the perfect order and submission of Heaven’s inhabitants, and glances at the time when God’s will shall be perfectly fulfilled by earth’s inhabitants; for God does not teach us to pray for anything that cannot or will not be done. ARSH January 19, 1864, page 59.11
Give us this day our daily bread. This is a petition not only for a daily supply of food for the body, but also for the bread which came down from heaven. It also implies our entire dependence upon God, “Give us.” Is there any need of our asking for a thing we can get ourselves without help? ARSH January 19, 1864, page 59.12
And forgive us our debts. We are sinners, we have broken thy law, remove the load, cancel the debt for thy name’s sake. ARSH January 19, 1864, page 59.13
As we forgive our debtors. This clause is the least thought of, of any portion of this prayer, so universally admired. The Lord anticipated this and immediately repeated and enlarged upon it, verses 14, 15. See also chap 5:23, 24; 18:21-35; Mark 11:25, 26; Colossians 3:3. We seldom pray without asking for forgiveness of sins, but how often do we think of this condition of pardon? Ponder well upon this point for nothing less than salvation depends upon it. ARSH January 19, 1864, page 59.14
And lead us not into temptation. Abandon us not to temptation, suffer us not to be led out of the path but lead us in the right way. ARSH January 19, 1864, page 59.15
But deliver us from evil. Deliver us from all the snares of Satan, and from all the ills of soul and body 1 Thessalonians 5:23. ARSH January 19, 1864, page 59.16
For thine is the kingdom and the power and the glory forever. Amen. This is an ejaculation of praise. It acknowledges God as the creator, owner and preserver of the universe, and implies his eternity. ARSH January 19, 1864, page 59.17
The scope of our petitions is summed up in this model prayer. We should not pray too long, or use repetitions, yet ask for all we want. A simple, submissive, confiding prayer of moderate length and correct petitions, will have a good effect on the listener. ARSH January 19, 1864, page 59.18
Let us watch while we pray, and try to pray with the “Spirit and with the understanding also.” ARSH January 19, 1864, page 59.19
D. Hildreth.
Miscellaneous Extracts
Liberatus informs us “that there are many kings in the world, but there is only one pope over the whole world;” which words imply a clear confession of the supremacy of the Roman see a. d. 538.—Roman Catholic History, published in Dublin, Ireland, p. 224. ARSH January 19, 1864, page 59.20
The fact is, the Protestants never denied that the foundations of their faith were to be found in the Romish church.—Milner’s History, Vol. v, p. 558. ARSH January 19, 1864, page 59.21
Lorenzo Dow says: “Most people who join the society, but have never read the Discipline, love the Methodist doctrine, and the preachers; hence love leads them in, without knowing the stuff derived from the Roman Pontiff incorporated into the theme which originally was derived from, and bottomed on, the Pagan Roman Imperial code.”—Life of Dow, p. 126. ARSH January 19, 1864, page 59.22
Slavery. Slavery in the South and the religious establishments in the North, are national evils, that call for national reform and repentance: or a national scourge in this world. It may be antidoted before the storm gather and burst.—Dow’s Life, p. 112. ARSH January 19, 1864, page 59.23
Prophecy of the coming of Luther. Andrew Proles prophesied that God would raise up a hero who by his age, strength, talents, learning, genius and eloquence should hold the foremost place. He will begin the Reformation. He will oppose error, and God will give him boldness to resist the mighty ones of the earth.—History of the Reformation, Vol. i, Chap. 6. ARSH January 19, 1864, page 59.24
Martin Luther says: Let the Christian reader’s first object always be, to find out the literal meaning of the word of God; for this, and this alone, is the whole foundation of faith, and of Christian theology. It is the very substance of Christianity; the only thing which stands its ground in distress and temptation. It is what overcome the gates of hell, together with sin and death, and triumphs, to the praise and glory of God.—Milner’s History, Vol. v, p. 460. ARSH January 19, 1864, page 59.25
What Seventy Boys Became
Many people begin the education of their children with an exhibition of toys, marvelous tales, silly romances, and wind up with the circus and theater. The degrading influence and sorrowful consequences of this mode of education will be best illustrated by stating a few facts that have passed under my own observation. So far as my memory goes, about thirty boys educated in this way, that is, in contempt of all useful knowledge and occupation, spent their days in reading novels, the lives and confessions of pirates, murderers, etc., and their nights in the streets, dram-shops, gambling-saloons, circus, and theater; at the age of forty-five, one had been hung for murder, one for robbing the mail, and three as pirates; five died in the penitentiary, and seven lived and died as useless vagabonds about the streets; three were useful mechanics, and the fate of the remainder is unknown. ARSH January 19, 1864, page 59.26
Of about forty educated with me by a really moral and scientific teacher, under the old fogy, Puritanic system of restraint, as it is now called by Young America, at the age fifty-five, one was a member of Congress, one judge of the Supreme Court, two judges of the Circuit Court, three physicians, five lawyers, fourteen were dead, and the remainder farmers and mechanics, and, so far as known, not one of them ever was called before the bar of his country on a criminal charge, and they all had comfortable homes, except two or three, and every one was passably respectable. Dr. E. Lawton. ARSH January 19, 1864, page 59.27
Right vs. Wrong
A great truth is weakened by what men call elucidation. Illustration obscures it; logic and argument compromise it; and demonstration brings it to doubt. He who permits himself to be put on its defensive, is a weak man and a coward. A great truth is never so strong as when left to stand on its simple assertion. ARSH January 19, 1864, page 59.28
The thing right forever remains right under all possible circumstances and conditions, in all times, places, and seasons. Nor can it be changed at all. Not all power, nor the combination of all power, no matter how employed or applied, can change it in the least. It matters not at all how men call it-though the unanimous world conspire to call it ill, and tag it out with all vile epithets-though all obscene mouths make it common, and lewd tongues toss it into sewers, and delicate and refined ears may not hear it-it is nowise changed. No matter what ill happens to it; though cast out, exiled, banished and outlawed, marked and forever banned, made leprous with contumely and reproach; though prisoned, tried, condemned and executed, and its body, like carrion, cast to vultures, it still lives, is still right; holds its old place and old scepter, Nor can any man, by any power, under any circumstances, for anything, be absolved from the allegiance he owes it. ARSH January 19, 1864, page 59.29
So, too, its great opposite, wrong, must forever be wrong, and not right. No matter, though taken from its native hell and enthroned a crowned king; though a universe bow to it, and cry “all hail!” though constitutions be written to sustain it; though laws be enacted in its name, and ermined judges wrench the maxims of “wisdom’s gray fathers” for its support; though jurors be sworn by it, and all magistrates bound to enforce its decrees; though its name be writin all holy places, and graved on all shrines, and its maxims mingled in the rights of holy ministration, and its sanctified hands only can bless and curse, join and put asunder; though it reign till hoary prescription grows up and surrounds it with a wall of custom and habit and use, that existed “time whereof the memory of man runneth not to the contrary;”—still it is wrong and not right. Its reign is a usurpation, its laws an outrage, against which rebellion is righteous; and the immunities and privileges which it confers are the fruits of robbery, murder, and ravishment. A thousand years of growth cannot change wrong into right.—Hon. A. G. Riddle of Ohio. ARSH January 19, 1864, page 59.30
Anger without Sin.—One of the late Dr. Spencer’s parishioners in Brooklyn, New York, met him hurriedly urging his way down the street one day; his lips were set, there was something strange in that gray eye. “How are you to-day, Doctor?” he said pleasantly. He waked as from a dream, and replied soberly, “I am mad!” It was a new word for a mild, true-hearted Christian; but he waited, and with an earnest voice went on, “I found a widow standing by her goods thrown in the street; she could not pay the month’s rent; the landlord turned her out; and one of her children is going to die; and that man is a member of my church! I told her to take her things back again. I am on my way to see him!” ARSH January 19, 1864, page 59.31
The Review and Herald
“Sanctify them through thy truth: thy word is truth.”
BATTLE CREEK, MICH., THIRD-DAY, JANUARY 19, 1864.
JAMES WHITE, EDITOR
Do the Thoughts Perish?
The Psalmist says, speaking of man, “His breath goeth forth, he returneth to his earth, in that very day his thoughts perish.” A declaration so comprehensive, so positive and direct, must in some way be disposed of by those who hold to consciousness in death, if they would save their theory from utter annihilation. We consequently see in various quarters no small amount of figuring to evade this to them “perplexing” declaration. The quibble by which they hope to get safely over it, is this: The word thoughts in that text does not mean, thoughts, an operation of the mind, but purposes, plans and projects. The man dies, and all his plans and intentions thus come to nought. ARSH January 19, 1864, page 60.1
There would be small ground for such a turn as this, even had we nothing else from which to reason, but the English word, thoughts; for in looking at the definition of that word, it is not until we reach the seventh degree from its primary signification, that the definition of “design” and “purpose” occurs; showing that the plainest reasons should exist for adopting this instead of the more primary significations. But it often happens that the original is more definite than the English, and hence cannot justly be passed by in examining such questions as these. ARSH January 19, 1864, page 60.2
The Hebrew from which the word, thoughts, in Psalm 146:4, comes, occurs in no other instance in the Old Testament. The entire definition as given by Gesenius, is simply, “Thoughts, counsels.” The idea of purpose or design is not here. The word, counsels, must mean the power of counseling, and not the things counseled; for these latter do not always perish on the death of the individual, and in this case the psalm would not be true. A person might give counsel to another, and though he died the next moment, his counsel all be carried out with the utmost minuteness and success, and no item of it fail; hence the psalmist’s declaration must contemplate something different from this. Understand by it the power of counseling through the operation of the reasoning faculties of the mind, and all is harmony. Thus, a person may be depending on the superior judgment and wisdom of another, to assist him in carrying forward any enterprise, or in any trying and perplexing emergency. But death comes and cuts short his career; he is deprived of his power of counsel and advice, and his help is lost. ARSH January 19, 1864, page 60.3
This word comes from a root which in its reference to the mind is defined thus: “Which forms, fashions, moulds anything by revolving it. Hithp, to bethink oneself, recogitare, as Vulg. well; to excogitate. Recogitare is defined “to think, or consider, again, to recall, to reflect.” “Excogitate, to invent: to strike out by thinking; to contrive.” These definitions all throw light upon the word, and show that an operation of the mind is intended by it, and that alone. ARSH January 19, 1864, page 60.4
We come to the Septuagint, and learn how “the seventy” who translated the Old Testament from the Hebrew into the Greek over two hundred years before Christ, understood this word. Their aim of course in translating was to use such Greek words as were the exact equivalent of the Hebrew. The word they have used for thoughts in Psalm 146:4, is dialogismos. In the definition of this word, therefore, we read their understanding of the original Hebrew. ARSH January 19, 1864, page 60.5
Dialogismos is defined by Liddell and Scott, “a balancing of accounts; hence consideration, thoughts, reasoning.” Robinson’s definition is substantially the same. Parkhurst says, “Reasoning, ratiocination, thought. By none of these authors is the definition of purpose or design, given to this word. Ratiocination, one of Parkhurst’s definitions, is defined by Webster thus: “The act or process of reasoning, or of deducing consequences from premises.” ARSH January 19, 1864, page 60.6
In view of this testimony will any one say that the word thoughts in the text under notice means purposes or designs? Not unless he is willing to discard all authority for the purpose of adhering to his own prejudices; for if language has any determinate meaning, the word, thoughts, there means the operations of the mind. And these the psalmist says, perish in death. The question, therefore, whether a man’s thoughts ever perish, is equivalent to asking whether David told the truth. We believe he did, and have tried briefly to prove it. But no necessity for such an argument would have existed, had not Paganism and Papacy been suffered to tamper with the pure principles of Heaven-born truth, and impregnate the faith of the church with their subtle poison. ARSH January 19, 1864, page 60.7
May Poets Lie?
We have long been aware that certain liberties might be taken with speech on the authority of “poetical license;” but we have not known till of late that poets might lie outright, on the same rule. It seems however that orthodoxy is becoming willing to grant them even this privilege, if thereby it can make a shift to save its creed. ARSH January 19, 1864, page 60.8
Job, the psalms, and some of Solomon’s writings, contain some very plain declarations concerning the state of the dead. Job declares that till the heavens be no more, the dead shall not awake nor be raised out of their sleep. David says, that in the grave there is no remembrance of God and none giving him thanks; that the dead praise not the Lord, nor any that go down into silence; and that in the day of death even a man’s thoughts perish. While Solomon declares that the dead know not anything, and that every emotion and passion with them has ceased. ARSH January 19, 1864, page 60.9
But when we bring in these testimonies as evidence on the state of the dead, we are met with the declaration that these portions of scripture are poetry; that we must not be too literal in our interpretation of them; that there are certain figures of speech, allowable under a poetic license, which must not be held in too precise a manner. ARSH January 19, 1864, page 60.10
But hold! all figurative language must harmonize with the literal. But if popular theology be true, these declarations are the direct opposites of the truth. And is it allowable even under the license of poetry, to thus contradict facts, and represent as true that which is positively false? Would it be admissible for a poet at the present day to represent as matter of fact, even under the most fiery figures, that water ran up hill; that the sun rose in the west, that trees grew with their roots in the air, and tops down; or that men walked on their heads? Neither is it allowable for the poets of the Bible to make equally glaring departures from matters of fact. But these declarations, consider them as figurative as we will, cannot be harmonized with the claims of modern theology, and hence the plea of poetry is here of no avail to the adherents of that theology. ARSH January 19, 1864, page 60.11
Being thus called upon to decide between the now prevailing belief and the poets of the Bible, we go with the latter. If secular poets are required to be true to nature and to facts, we may be sure that the sacred poets do not inculcate lies. ARSH January 19, 1864, page 60.12
Are the Dead Conscious? No. 3
In chap 10:19, Job speaks again of what would have been his condition, had he died in infancy, He says. “I should have been as though I had not been; I should have been carried from the womb to the grave. Are not my days few? cease then, and let me alone, that I may take comfort a little, before I go whence I shall not return, even to the land of darkness and the shadow of death a land of darkness as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.” ARSH January 19, 1864, page 60.13
This testimony agrees with other inspired declarations, that man in death returns to the earth as he was, and is as though he had not been. In case he had died, Job did not think he should have been in heaven, nor in a burning hell, nor yet in a comfortable conscious state in hades, but in a land of darkness as darkness itself. He was a good man, as is evident, not only from the book that bears his name, but from the allusion to him in Ezekiel; consequently, if any one would go to heaven at death, he would. If popular theology be true, he would go to heaven at death. Upon this supposition, his remonstrance, his earnest pleading that his “miserable comforters” would desist from wearying him, would amount to this: My days on earth are few, I shall soon die. Do let me alone, do let me take a little comfort, before I go-to heaven! ARSH January 19, 1864, page 60.14
But in his address to the Almighty, recorded in chap 7:20, 21, he says, “For now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be.” Had this been spoken to men, it might be replied, that they would seek in vain for Job, after his death, because he would have left the earth and gone to heaven. But he speaks to God: “Thou shalt seek me in the morning, but I shall not be.” Had Job lived in these days, he could not have escaped the brand of “Infidelity.” But as it would not look well to charge so ancient a servant of God with infidelity, some, in these days, have excused him by saying, “This was all owing to Job’s profound ignorance.” ARSH January 19, 1864, page 60.15
In chap 14:7, he draws a contrast between the cutting down of a tree and the death of a man, as follows: “For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof shall not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it shall bud, and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he?” ARSH January 19, 1864, page 60.16
To this grave question of inspiration, which seems to challenge the wisdom of man for an answer, the writer of a popular tract which I once read, very pertly replied, “If he is a good man, he is in heaven, if a bad man, he is in hell.” He would have shown greater reverence for the sacred scriptures, had he read the inspired answer which immediately follows the question. “As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep.” The argument is this: The tree that is cut down, may not lose its vitality, but may sprout again. But man in death wasteth away. He is like the water that disappears by evaporation in the heat of the sun. Its particles yet exist, but the water has disappeared and cannot be found. So man is dissolved in death, and mingles with the dust out of which he was taken. As a man he is not to be found. But the vapor which ascends from the drying up of water, may be condensed and the water reproduced; and the power of God can bring man again from the dust. Job was no Sadducee, though he thus spake. His next words are, “O that thou wouldst hide me in the grave, that thou wouldst keep me secret, till thy wrath be past, that thou wouldst appoint me a set time, and remember me! If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shall call, and I will answer thee; thou wilt have a desire to the work of thine hands.” Job’s prayer was heard. He is hidden in the grave, where he will remain till God’s wrath is past. The time is set when he will be remembered. He will wait in the grave till the appointed time for his change to immortality to come, at the resurrection of the just. Then the trump of God shall call, and Job will answer-he will come forth a glorious and immortal being. ARSH January 19, 1864, page 60.17
In another place, chap 17:13, he says, “If I wait, the grave is mine house; I have made my bed in the darkness. I have said to corruption, Thou art my father; to the worm, Thou art my mother and my sister. And where is now my hope? as for my hope, who shall see it? They shall go down to the bars of the pit, when our rest together is in the dust.” ARSH January 19, 1864, page 60.18
“Oh! how gloomy, how gloomy!” says one. ARSH January 19, 1864, page 60.19
Yes death is gloomy; it is an enemy. It comes in consequence of sin, and there is nothing cheering or lovely about it. But the monster shall be slain. The hope of the good old patriarch is not lost, though all men should fail to “see it.” Soon his triumphant faith breaks forth in the following strain. “O, that my words were now written! O, that they were printed in a book! That they were graven with an iron pen and lead in the rock forever. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms devour this body, yet in my flesh I shall see God.” ARSH January 19, 1864, page 60.20
His hope was not that he should go down into the earth, but that he should come up out of it, when the Redeemer of men should make his glorious advent. This has ever been the true hope of the church, a hope now soon to be realized. ARSH January 19, 1864, page 61.1
R. F. Cottrell.
Faith Requires Obedience to the Law
What a fatal mistake some have made in teaching that the moral law is made void by the faith of Christ! “Do we then make void the law through faith? God forbid: yea we establish the law.” Romans 3:31. ARSH January 19, 1864, page 61.2
A repentance by godly sorrow for past transgression of the law of God constitutes the very foundation of genuine faith. A faith which does not acknowledge the importance and the perpetuity of the moral law must be defective. A true believer in Jesus Christ once said, “I consent unto the law that it is good.” “I delight in the law of God,” etc. Romans 7:16, 22. ARSH January 19, 1864, page 61.3
In a letter to the Bishop of Jerusalem, Charlotte Elizabeth says, “In the course of your ministerial experience, my lord, among professing Christians, and especially in attending the death-beds of such, you have doubtless met with many instances where the individual, on being interrogated as to the ground of his hope, has answered, that he had lived honestly and uprightly; had committed no murder, never stolen, never wronged his neighbor; had gone to church, said his prayers at home, and, in short, kept the commandments as well as he could. You have labored to show him the utter worthlessness of such a plea before God; assuring him that an expectation so founded must be quenched in darkness: but while holding before his mental eye the one sole hope of a sinner, the sacrificial atonement and justifying righteousness of Christ, you never told him that he ought to have broken, or ought then to determine on breaking those commandments, or at least wholly to forget them, in order that Christ might be all in all. No, you told him that the fruit of saving faith is love, and the fruit of love is obedience, and the rule of obedience, those laws which God has given us. That in the act of keeping the commandments, we render the cheerful service of an affectionate, grateful child, not the exacted toil of a hired laborer.” ARSH January 19, 1864, page 61.4
In speaking of “Israel’s Ordinances” on another page the same writer says: ARSH January 19, 1864, page 61.5
“The Sabbath was first. If a converted Jew is firmly persuaded in his own mind that the day which we all admit to be the seventh of the week is still the Sabbath to him; if he pleads, as well he might, that the fact of Jesus’ resting in the grave from the great work of redemption on that ‘high Sabbath’ is rather a confirmation of its sanctity than a token of its abrogation, .... God forbid that I should wound the conscience of such a brother by forcing upon him the breach of his Sabbath, and the substitution of mine! It is quite clear that the first-day was adopted by the Gentile church, very early; and that it was a day much observed by the Jewish church also; but while I cannot find one word in the whole Bible indicating that it was God’s will to alter his original Sabbath, as observed to this day by the whole house of Israel, I never would “make sad, the heart of the righteous whom the Lord hath not made sad,” by compelling him to trample under foot what he knows to have been an ordinance given to his fathers, so far as the day is concerned, and to hallow in its place another day of our selecting. To hallow it as we do, alas! To join us in listening to the fourth commandment, in praying that our hearts may be inclined to keep that law; and then stepping into our carriages, or into hired vehicles, and exhibiting how obediently we cause our servants and our cattle to rest as well as we. I would to God that our dear brother Ewald could convince the Christian church that the ten commandments are not abrogated! The manner in which the poorest of your people observe their ancient Sabbath is a deep reproach to us, who so impiously, so vauntingly profane ours.” This author continues, ARSH January 19, 1864, page 61.6
“In the Journal of our dear Hebrew brother, the Rev. F. C. Ewald, as quoted in the ‘Jewish Intelligence,’ of August last, I meet with the following passage: There was an interesting Jew with me nearly the whole day; he is earnestly seeking the truth, but cannot see how the law of Moses could have been abrogated. I explained to him the meaning of the words ’law of Moses,’ by telling him that if he attentively read the five books of Moses, he would find that they contain a threefold law; that is, the moral law, as expressed in the ten commandments; the civil law; and the ceremonial law. The two latter have been abrogated by God himself. But the moral law has not only not been abrogated by Jesus, but more fully developed; and this moral law, Christ declared should remain for ever.” ARSH January 19, 1864, page 61.7
Martin Luther declared that without the law there could be no church government. Taking it away, takes away the gospel. That the decalogue is the logic of the gospel, etc. Life of Luther, pp. 215-217. ARSH January 19, 1864, page 61.8
The apostle Paul, while speaking of the ten commandments, says, “I had not known sin but by the law.” Romans 7:7, and, “By the law is the knowledge of sin.” Romans 3:20. Now, inasmuch as the “knowledge of sin” is necessary before the gospel can take effect, and that knowledge can only come by the law, it follows, that taking away the law makes void the gospel. If then, the death of Christ did not confirm and establish the law, He must have died in vain. And we can but conclude that the Antinomian doctrine is one of the most fatal errors ever preached to man. Oh that the true light upon the “First Principles” may shine out in these last days. With all my soul I cry, “It is time for thee, Lord, to work; for they have made void thy law.” ARSH January 19, 1864, page 61.9
M. E. Cornell.
Report from Bro. Bates
Bro. White: According to the previous appointment in the Review I have visited the churches in Otsego, Mich. Lake Station and North Liberty in Northern Indiana. ARSH January 19, 1864, page 61.10
December 9-16 we spent in Otsego, visiting individual families and holding meetings on Sabbath and first day. The church was much blessed and refreshed in celebrating the ordinances of the Lord’s house. Some of their number which had been lingering with sickness, were so far recovered and graciously strengthen in the Lord that they enjoyed the blessings of the meetings with their brethren. ARSH January 19, 1864, page 61.11
Dec., 17-21, was with the church in Lake Station, Ind. Here we held five meetings, and at the close baptized three; two of them youths of twelve years, from the Sabbath-school, and Sr. S., who had become fully satisfied that sprinkling in infancy did “not answer a good conscience.” They much desire to be organized and share the blessings and privileges of the remnant of God’s people. ARSH January 19, 1864, page 61.12
Dec., 22 came to Laporte. The great portion of the church here within a few years have scattered to find better employment in other places. The few that remain are hoping to overcome and be numbered with the remnant. ARSH January 19, 1864, page 61.13
Dec. 23-30 with the church in North Liberty. Here we found their numbers reduced by sickness, and one sister died while we were there. (See obituary notice.) We held six meetings. Spent a part of the Sabbath by request in the sick room, and by the dying bed of Sr. C., who fell asleep after the Sabbath closed. The celebration of the ordinances of the Lord’s house after this was solemn and profitable I trust to all. O Lord help us to profit by this and all other dispensations of thy providence and always remember how frail is feeble man. ARSH January 19, 1864, page 61.14
Dec. 30, Bro. J. Harvey took us in his conveyance to South Bend, thirteen miles, to take the stage for the central R. R. Here he introduced us to an Advent brother and his companion with whom he had some acquaintance and had given them books on the Sabbath and other subjects. They kindly invited us to tarry with them until stage time in the morning. One of their brethren joined them, when the Sr. said, Now Bro. Bates we want to hear all you can tell us about your position. This we gladly did by a brief history of the Advent movement, noting the two disappointments in April and October in 1844 forever settling the question that the first and second angels’ messages of Revelation 14, were given in the right time; and how readily and clearly we found the Sabbath of the Lord in the third angel’s message that followed them. They all acknowledged it was clear, and true. We asked them if they would keep the Sabbath of the Lord. They all answered they would. We then united our voices in prayer and separated. God help them to remember and keep the Sabbath holy. ARSH January 19, 1864, page 61.15
Jan. 1st 1864, came to spend the Sabbath with the church in Otsego, Mich. but the violence of the raging snow storm kept us all away from the place of meeting. ARSH January 19, 1864, page 61.16
Jan. 4 Bro. Leighton brought us to Monterey. ARSH January 19, 1864, page 61.17
Joseph Bates.
Monterey, Jan. 7, 1864.
Tobacco Injurious to the Mind
Joel Shew says, “Any narcotic, the use of which is capable of causing hypochondriasis, hysteria, epilepsy, mental imbecility, and insanity, must of necessity, if employed habitually, become detrimental to the intellect and the morals in proportion to the extent of the abuse. Besides it is a recognized principle in nature, that whatever enfeebles the body, must, in the end, and in the same degree, enfeeble the mind. ‘A sound mind in a sound body’ is the physiological law. This every tobacco user violates.” ARSH January 19, 1864, page 61.18
Dr. Rush “states of the father of Dr. Massillac that he lost his memory through the excessive use of snuff at only forty years of age.” Sir John Pringle’s memory was also sadly impaired in the same way, as was proved by his recovery on abstaining from it at the suggestion of Dr. Franklin. ARSH January 19, 1864, page 61.19
Prof. Hitchcook says, “Intoxicating drinks, opium and tobacco, exert a pernicious influence upon the intellect. They tend directly to debilitate the organs; and we cannot take a more effectual course to cloud the understanding, weaken the memory, unfix the attention, and confuse all the mental operations, than by thus entailing on ourselves the whole hateful train of maladies. These can bow down to the earth an intellect of giant strength, and make it grind n bondage like Samson shorn of his locks and deprived of his vision. The use of tobacco may seem to soothe the feelings, and quicken the operations of the mind; but to what purpose is it that the machine is furiously running and buzzing after the balance-wheel is taken off.” ARSH January 19, 1864, page 61.20
Remarks. Paul in 2 Timothy 1:7, says, “For God hath not given us the spirit of fear; but of power and of love and of a sound mind.” It is designed that the Christian should have a “sound mind,” an unclouded intellect. This is very necessary in these last days, as Satan is continually placing before the mind many devices calculated to lead astray. These are days of peril; but the tobacco inebriate, with his mind racked and balance-wheel gone, is illy prepared to battle against these evils and travel in the pathway of purity. ARSH January 19, 1864, page 61.21
Again, in Romans 7:25, Paul says, “I thank God, through Jesus Christ our Lord, so then with the mind I myself serve the law of God, but with the flesh the law of sin.” The slave of tobacco, with his mind beclouded, memory weakened, and all his mental operations confused, can render but a feeble service unto God. Men, by the use of tobacco might forget that God has a law: at least many of them who profess to keep the commandments, ignore the testimony because it condemns tobacco. Oh what a monster vice! and how many are willing slaves to tobacco in all its uses! Let me say, Adopt for your motto “Immediate Emancipation,” now and forever. Ask God to help you in your resolves, and you will then be free and able to work sin the Master’s vineyard. ARSH January 19, 1864, page 61.22
Wm. H. Brinkerhoff.
Christian Defenses.—Without the girdle of truth, you may fall into error. Without the breast-plate of righteousness, you may fall into legality. Without the shoes of the gospel of peace, you may fall into despondency. Without the shield of faith, you may fall into apostasy. Without the helmet of salvation, you may fall into despair. Without the sword of the spirit you may fall into cowardice. And without prayer and watching, you may fall into anything, however bad or dangerous. ARSH January 19, 1864, page 61.23
Communications to Elder M. Hull
[We give the following letters, first, because of their value in instruction and interest; and second, because they shed light upon the fact that Eld. Hull has been a subject of affectionate and faithful labor for more than a year. The first communication was addressed to him Nov. 6, 1862; the Second in June, 1863.—Ed.] [CD-ROM Editor’s Note: See the Ellen G. White CD-ROM for this article on pp. 62, 63.] ARSH January 19, 1864, page 62.1
Extracts from Letters
Bro. Alvarez Pierce writes from Eldora, Hardin Co., Iowa: It is now almost nine years since I first heard the doctrine of the second Advent preached. After investigating it, I found it to be the pure doctrine of the Bible. I most heartily endorse these most heart cheering and soul-reviving truths as taught by the Review. The doctrine of the seventh-day is so evident that it is a wonder to me how any one can reject it, there is such a beauty in it, and it is so reasonable that we should remember God’s holy rest-day. I am still trying to live the life of the Christian and to be an overcomer. I have heard no Advent preaching for over eight years, and I should be exceedingly glad if some of our preachers could come this way. For a new field it might be as profitable as any other. One man told me not long since, that if I could get one of our preachers here he would help bear his expenses. Cannot Bro. Snook come this way some time when he is at Waterloo? We are 40 miles west of there. I think I can guarantee a good congregation and the court-house to speak in. ARSH January 19, 1864, page 63.1
Sister M. M. Burt writes from Matherton, Mich.: My husband and myself became acquainted with Bro. L. Kellogg and family about one year and half ago, and were induced to look into their belief. We then found what we had been looking for, for years. We could not believe in endless misery. My husband was nearer a Universalist than anything else. We commenced keeping the Sabbath of the Lord last July and are trying to keep all the commandments of God and the faith of Jesus, and to live up to the light that God hath give us. Verily the law of the Lord is perfect converting the soul. We enjoy sweet consolation in trying to serve God acceptably. We have never heard but one discourse preached. Bro. Byington preached in this place last fall. We would like very much to have one of the messengers come this way. ARSH January 19, 1864, page 63.2
Bro. J. H. Holt writes from Yankee Ridge, Ohio: Bro. White as we have a great desire to have the truth spread, if you could send a messenger here we would do all that we could to pay his expenses. We have not had any preaching here since T. J. Butler was here two years ago last May. There are ten or eleven within 5 miles of me that keep the Sabbath; but some of them differ from us on other points. I think if we could have a messenger, we would all come together and speak the same thing. May the Lord help us to watch and strive to fulfill our part that we may hear it said to us, Well done. ARSH January 19, 1864, page 63.3
Sister J. F. Klase writes from Dayton, Wis.: I with eight others commenced to keep the Sabbath last March. I feel very thankful that God ever sent a messenger with the truth this way. I mean to live out the truth contained in the third angel’s message, that I may have a right to the tree of life and enter through the gates into the city. I have had the privilege of reading your paper the “Review,” the past summer. I think every Adventist ought to take it. ARSH January 19, 1864, page 63.4
Bro. Geo. Adair writes from St. Charles, Mich.: I would say in regard to the church here that we are trying to arise with the message and get ready to meet the Lord when he comes to gather his faithful followers. ARSH January 19, 1864, page 63.5
Bro. C. Drew writes: I think I can truly say I feel like urging my way on through to the kingdom. My faith grows stronger and stronger and I feel to thank the Lord for the light I have, and for the love of the truth that I feel. It rejoices my heart to read the ear nest and cheering testimonies of my dear Brn. and sisters, some of whom I never expect to see in the flesh, but I say to all, Be faithful a little longer. We need to be stronger and stronger as we near the closing scenes of this world. ARSH January 19, 1864, page 63.6
Bro. J. Althouse writes from Hastings, Mich.: We are trying to keep all the commandments of God, and through his assisting grace, we are endeavoring to live so that we may not be a stumbling block to any. Prejudice is now giving away, and inquiry is often made, when some of our preachers are coming this way. A good school-house can be had for meetings when not in use for the school. ARSH January 19, 1864, page 63.7
Bro. A. Seymour writes from Bridgewater, Mich.: We, as a little band here, are still holding on to the truth. We meet together on the Sabbath as often as our health and the weather will permit. We are very much scattered, living from five to nine miles apart; but we have good meetings; and I believe we are all striving to gain the kingdom. I would say to the believers in the third angel’s message, was there ever such a glorious message as this, given to the people of this earth? It brings the glad news to us that Jesus is soon coming. Oh! what blessed news! We have the assurance, if we keep God’s commands and the faith of Jesus, that we shall in a little while, enter with him through the pearly gates into the city. O brethren and sisters, be faithful a little longer, and we shall gain the victory, and partake of the tree of life, and live forever. ARSH January 19, 1864, page 63.8
Bro. N. Ward writes from Durand, Wis.: It is now two years since I became a reader of the Review. It is a welcome messenger to us. It is about a year since Bro. Ingraham delivered a course of lectures here, on present truth, and I and my companion were brought to see the need we had of a Saviour. We then resolved to try to keep the commandments of God. There are a few of us that meet every Sabbath for the worship of God and to talk of his goodness. I feel to praise the Lord that he has been so merciful to me, as to open my eyes as to where I was, and to give me a desire to search after truth. By the grace of God I am in hopes to overcome the world and at last sit down in the kingdom with all the redeemed. ARSH January 19, 1864, page 63.9
Obituary Notices
Died in Alma, Allegany Co. N. Y. Aug. 24th 1863, Naboth B., infant son of Bro. Daniel and Sr. F. E. Oviatt, aged 2 mo. and 20 days. Also, Dec. 25th 1863, Nathan T. aged 6 mo. and 18 days. After appropriate services, as on the former occasion, we laid him in his last quiet resting place beside his twin brother to sweetly rest until our glorious Lifegiver shall return and bring from the enemy’s land the objects of his divine love. This afflicted family is graciously sustained by the blessed hope. May grace and heavenly wisdom be liberally given to parents and surviving children to so live, that when the four little sleepers shall awake, they too, may join them, and know the blessedness of rising to be ever with the Lord. E. L. Barr. ARSH January 19, 1864, page 63.10
Died in North Liberty, Ind. Dec. 26, 1863, of bleeding at the lungs, Nancy Crowl, aged 45 years. Sr. C. was called to part with her husband and five children after a brief but distressing struggle of three days. Finding no relief from medicine, she sent to the Sabbath meeting for the Elders of the church to come and pray with her. She was a member of good standing in the church, and had kept the Sabbath for several years. Before prayer she wanted to say, that she had not kept the Sabbath so well as she should, and in some other things she had done wrong, and earnestly requested us to pray that the Lord would forgive her. We believe he did, for Jesus’ sake. After our first season of prayer she called her oldest daughter about 14 years of age and a younger son and earnestly plead with them to serve the Lord and promise her that they would keep his Sabbath. As her strength failed she requested us to plead with them. She died in a few hours after. Her funeral was attended by many of her neighbors and the church who mourned their loss. She was buried Dec. 28, service in the Methodist meeting-house. Text, 1 Corinthians 15:22, 23. ARSH January 19, 1864, page 63.11
Joseph Bates.
The Review and Herald
BATTLE CREEK, MICH., THIRD-DAY, JANUARY 19, 1864
Spiritualism
The following honest and truthful confession is copied from the Review and Herald of Jan. 27, 1863. It needs no comment, but will explain some things relative to the writer’s position, and the labor that has been bestowed upon him. We have never known one so fully crazed by the power of the Devil which attends Spiritualism, to be fully restored to soundness of mind and faith. Let others take warning. ARSH January 19, 1864, page 64.1
“not a universalist, spiritualist, nor an infidel
“Bro. White: I see that reports are going the rounds that I have renounced Adventism, and am preaching, some say Universalism, others say Spiritualism and Infidelity. These false reports I wish to silence, and ask the privilege to correct them through the Review. ARSH January 19, 1864, page 64.2
“It is true that I held a discussion in the village of Paw Paw, Mich., with a trance-speaker, or rather with some demon professing to be the spirit of Mr. Downing, speaking through W. F. Jamieson. I now doubt the propriety of discussing with such spirits. It is also true that I went to engage in that discussion without the counsel of my preaching brethren; that I went alone, and too much in my own strength, into a community where we have no church, but where Spiritualism has a strong hold. This I now regard as very imprudent in me. God’s holy Spirit was grieved, and I was left in a measure to fall under the power of the Devil, and the seducing charms of Spiritualism. ARSH January 19, 1864, page 64.3
“There was not only an unseen intelligence speaking through Mr. Jamieson, but there was an influence over the audience, and I am now satisfied, over myself, such as I had never before witnessed; the power of which was so strong that for several days I was not only bewildered, but was really not myself. I imagined that I was outgrowing my Advent clothes; that I was getting upon higher ground than that occupied by my brethren. In this state of mind I made some concessions to certain friendly Spiritualists, which I now very much regret. ARSH January 19, 1864, page 64.4
“I now have in my own unfortunate experience the proofs of the deceptive power of Spiritualism which I have warned others against from God’s word for the past five years, and can better warn others to beware of it. The arguments given through Mr. Jamieson were no stronger than those used by normal speakers with whom I have debated, but the influence I was not prepared to resist. I hope to profit by the things I have suffered, and hereafter not be ignorant of the devices of Satan. ARSH January 19, 1864, page 64.5
“I am well nigh recovered from the snare of the Devil ingeniously set for me. Since the discussion referred to, I have had great freedom in presenting the evidences of Christianity, and have been happy to see several Infidels soundly converted. ARSH January 19, 1864, page 64.6
“Moses Hull.
“Battle Creek, Mich., Jan. 21. 1863.” ARSH January 19, 1864, page 64.7
While perusing the article Right vs. Wrong, in another column, the reader is requested to keep in mind such practical illustrations of the sentiment as Sunday-keeping, the doctrine of the immortality of the soul, etc. ARSH January 19, 1864, page 64.8
Testimony to the Church, No. 10, is now ready. Price, by mail, post-paid, 15 cts., or eight copies for $1. ARSH January 19, 1864, page 64.9
Subjects.—Dangers of the Young-Walk in the Light-The East-The Aged-Dress-The American Costume-Ministers-Wives of Ministers-Patent Rights. ARSH January 19, 1864, page 64.10
We send Lutes and Testimony No. 10, by mail to Eld. J. N. Loughborough, Providence, R. I., and will send him a package by express, in care of E. Temple, No. 12, Marlboro St., Boston. He will supply the friends where he travels. ARSH January 19, 1864, page 64.11
We are sorry to learn that the box of Charts was not received before Elds. Snook and Brinkerhoff left on their tours. We send packages of Charts and Books by express as follows: ARSH January 19, 1864, page 64.12
B. F. Snook, Fairfield, Jeff. Co., Iowa. ARSH January 19, 1864, page 64.13
J. M. Ferguson, Washington, Iowa. ARSH January 19, 1864, page 64.14
The following sarcastic but truthful lines, entitled “Epitaph on a San Francisco money-lender,” will apply to many a money-lender of this covetous age, living much nearer to us than California ARSH January 19, 1864, page 64.15
“Here lies old thirty-five per cent.,
The more he made the more he lent;
The more he got the more he craved;
The more he gained the more he shaved;
Great God! can such a soul be saved?”
ARSH January 19, 1864, page 64.16
Wolcott, Vt
Bro. White: I spent Sabbath and first-day, Jan. 2 and 3, with the church in Wolcott, in quarterly meeting. We enjoyed a refreshing season together. I had freedom in speaking on the hope of eternal life, and the conditions upon which it may be obtained. ARSH January 19, 1864, page 64.17
The brethren and sisters were not backward in bringing in their encouraging testimonies. The tears of others told the interest they felt in the truths presented. May they still search for truth as for hidden treasures. ARSH January 19, 1864, page 64.18
The blessing of Heaven rested upon us while attending to the ordinances of the Lord’s house. In this meeting one was added to the church. The present state of things in this church seems quite encouraging. ARSH January 19, 1864, page 64.19
Yours in love and hope. ARSH January 19, 1864, page 64.20
A. S. Hutchins.
Barton Landing, Vt.
Pointed Paragraphs
A Sensible Remark.—Duval, the famous Austrian librarian, was once consulted upon a subject of which he was not wholly the master, by one of whose ignorance he was well aware. “I do not know,” was his frank response. “Do not know!” answered the intruder, “the Emperor pays you for knowing.” “The Emperor pays me for what I know,” said Duval, “if he paid me for what I do not know, the whole treasury of his kingdom would not suffice.” ARSH January 19, 1864, page 64.21
There is a Gaelic proverb: “If the best man’s faults were written on his forehead, it would make him pull his hat over his eyes.” ARSH January 19, 1864, page 64.22
Life’s Great Need.—Jordan, one of the free-thinking friends of the Great Frederick, writes to him thus during his last illness: “My complaint increases so much that I no longer even hope to recover from it. I feel strongly, in my present situation, the necessity of an enlightened religion arising from conviction. With out that we are the beings upon the earth the most to be pitied.” ARSH January 19, 1864, page 64.23
Appointments
Providence permitting, Elders Loughborough and Pierce will hold meetings as follows: ARSH January 19, 1864, page 64.24
| Providence, R. I., evening, | January 26 |
| Dartmouth, Mass., | ” 30 & 31 |
| Haverhill, ” evening, | February, 2 |
| North Berwick, Me. ” | ” 3 |
| Portland, ” ” | ” 4 |
| North Jay, ” | ” 6 & 7 |
| Hartland, ” | ” 13 & 14 |
Bro. Loughborough requests us to arrange appointments, as we best understand the eastern field. This we have done according to our best judgment. The friends in the different places of the above appointments should correspond with these missionaries and make all necessary arrangements to meet them at the cars and take them to appointments where there is no public conveyance.—Ed. ARSH January 19, 1864, page 64.25
The next quarterly meeting of the church at Hundred Mile Grove will be held the 6th and 7th of February next. We hope to have a general attendance. ARSH January 19, 1864, page 64.26
N. M. Jordon.
Business Department
RECEIPTS
For Review and Herald
Annexed to each receipt in the following list, is the Volume and Number of the Review & Herald to which the money receipted pays. If money for the paper is not in due time acknowledged, immediate notice of the omission should then be given. ARSH January 19, 1864, page 64.27
C. Osborn 2,00,xxiv,1. A. C. Gilbert 2,00,xxiv,18. W. Gleason 2,00,xxv,1. H. Hilliard for Mary Hall 0,50,xxiv,8. E. Potter 2,00,xxii,1. Mary Crosby 2,00,xxiv,9. D. T. Ingalls 2,00,xxiv,1. R. W. Bullock 2,75,xxiv,7. Elder A. L. Curl 1,00,xxv,1. Cyrus W. Pratt 1,00,xxv,1. Friends in Leslie for E. W. Shaw 0,50,xxiv,1. J. S. Wicks 2,00,xxv,1. J. S. Wicks for Asa Bullard 0,50,xxiv,1. Ch. in Roxbury Vt. for F. A. Russ 1,00,xxiv,17. for P. Campbell 1,00,xxiv,21. J. B. Edwards 1,00,xxiv,1. Eveline Cole for Maria Lord 1,00,xxv,1. E. D. Belden 2,57,xxv,1. M. B. Ferree 2,00,xxv,9. M. B. Ferree for Rebecca Hendricks 1,00,xxv,1. J. L. Edgar for A. Green 0,50,xxiv,1. Hugh West 1,00,xxiv,1. J. S. Farnsworth 2,00,xxv,1. J. Philbrick 1,00,xxiv,1. Nancy Lowell 1,00,xxiii,1. Bro. Cartwright for L. Cresson 1,00,xxv,1. J. E. Wilson 2,00,xxv,1. H. T. Woodworth 1,00,xxiv,6. Mendall Pike 1,00,xxv,1. Edwin Edson 1,00,xxiv,1. M. Edson 1,00,xxiv,1. C. M. Nichols for Mrs. C. N. Lawson 1,00,xxv,1. W. F. Crous 1,00,xxiii,13. Eld W. S. Manvill 0,50,xxiv,1. J. Edgerton 2,00,xxiv,1. Mrs. E. A. Brown 2,00,xxv,9. W. H. Graham 2,00,xxv,1. R. Ralph 2,00,xxiii,1. W. E. Landon 2,00,xxiv,5. E. P. Giles 1,00,xxiv,1. C Weed 1,00,xxiv,1. S. H. King for C. W. Bisbee and A. H. Butler each 1,00,xxv,1. A. H. Clmyer for Mrs. Elizabeth Martin, Mrs. Nancy M. Walling, Henry Clymer and J. Blanchard each 0,25,xxiii,14. for Thomas Olds 0,50,xxiv,1. Louisa M. Gates 1,00,xxv,1. D. W. Bartholomew for Lucy Spencer 0,50,xxiv,1. D. W. Bartholomew 1,00,xxiv,8. H. R. Leighton 2,00,xxiv,1. E. Monroe 1,00,xxv,8. N. Hiddleson 2,00,xxii,20. G. Godsby 1,00,xxv,1. M. M. Gard 1,00,xxv,1. Betsey S. Shaw 1,00,xxiv,1. W. B. Davis 1,00,xxv,1. Ch. at Cass O. for E. Johnson 1,00,xxiv,8. M. Kittle 1,00,xxiv,14. W. Balser 1,00,xxiv,1. A. B. Castle 1,00,xxiv,1. S. M. Hakes 2,00,xxv,17. D. Boardman 2,00,xxv,6. T. Curtis 2,00,xxiv,1. E. Hamilton 2,00,xxiv,8. H. Andrews 1,00,xxiii,20. I. B. Hicks 1,00,xxiii,15. J. W. Sawyer 1,00,xxv,13. J. Lindsay 1,00,xxiv,1. Eliza A. Ferrin for C. D. Cook and S. Stevens each 0,50,xxiv,1. Mrs. E. Russell 2,00,xxv,1. Augustus Thompson for Mrs. A. Earle 0,50,xxiv,1. J. Cooper 2,50,xxv,14. L. D. Benedict 2,00,xxiv,13. A. M. Gravel for E. A. Collard 1,00,xxv,1. S. P. Loder 0,50,xxi,14. E. L. Barr 0,50,xxiv,1. F. M. Palmiter 2,00,xxv,1. D. Andre 2,00,xxvi,1. R. M. Pierce 2,00,xxvii,1. ARSH January 19, 1864, page 64.28
Cash Received on Account
E. S. Griggs $5. Joel L. Locke $2,50. B. F. Snook $6. J. B. Lamson $13,95. ARSH January 19, 1864, page 64.29
Books Sent By Mail
W. E. Newcomb $1. H. Hilliard 13c. Margaret Gould $1. Charles Hayden 50c. Wm. A. Mc Intosh $1,55. J. A. Strong 25c. Louisa Bonifield $1. Carrie C. Belden 68c. J. E. Wilson $1,81. C. N. Lawson $1. M. A. Merrick 15c. B. G. Allen $1,56. S. S. Post 50c. C. C. Belden 68c. A. Clark $3. M. A. Crosby $1,25. E. P. Conklin 25c. S. Lathrop 15c. H. Miller 15c. Wm. Martin 15c. H. W. Decker 15c. J. D. Hough $1. G. W. Newman 15c. E. L. Bascom 15c. J. L. Edgar 90. R. Maran 15c. L. Kellogg 15c. J. A. Strong 15c. W. E. Cheesebro 15c. A. Hough 15c. F. F. Lamoreaux 30c. E. Parks 15c. L. M. Gates 30c. H. E. A. Demill 15c. E. P. Conklin 15c. A. M. Gravel 15c. L. Locke 15c. P. Z. Kinne 82c. N. M. Jordan 15c. G. E. Gregory 30c. Wm. Lawton 60c. D. Robbins 15c. C. L. Palmer 45c. C. W. Olds 30c. H. O, Nichols 15c. M. E. Cornell 45c. S. Howland 30c. P. Folsom 15c. Wm. Bryant 35c. W. E. Newcomb 15c. M. H. Collins 15c. C. W. Stanley 15c. J. B. Faber 15c. M. B. Pierce 15c. A. D. Love 15c. D. Andre 15c. D. Demarest 15c. J. B. Lamson 30c. J. Lamson 45c. A. H. Robinson 15c. ARSH January 19, 1864, page 64.30
For Bro. Snook
T. Hare $10. D. T. Shireman $4. Lewis Davis jr. $4. C. R. Ross $5. ARSH January 19, 1864, page 64.31
General Conference Missionary Fund
Hugh West $1,00. Joel Gulick $10,00. Mary I. Van Horn $5,00. Mary Totman 25c. E. R. Elmer 25c. G. A. S. Goddard 10c. Eliza Thayer $1,00. Emily Payne $2,00.—Rice $2,90. L. H. Priest $5,15. A. Thayer $3,00. M. Edson and family (s. b.) $17,70. Edwin Edson $8,00. D. C. Elmer $3,50. Erastus Elmer $1,00. Susan Elmer $1,00. Jesse Edson $1,00. D. W. Johnson $5,00. Ch. in Kensington Ct. $25,00. E. S. Griggs $10,00. J. W. Burtis $4,25. Cynthia Fox $5,00. Geo. Adair $5,00. ARSH January 19, 1864, page 64.32