July 5, 1864

RH, Vol. XXIV. Battle Creek, Mich., Third-Day, No. 6

James White

ADVENT REVIEW,
AND SABBATH HERALD.

“Here is the Patience of the Saints; Here are they that keep the Commandments of God, and the Faith of Jesus.”
VOL. XXIV. BATTLE CREEK, MICH., THIRD-DAY, JULY 5, 1864. No. 6.

The Advent Review & Sabbath Herald

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is published weekly, by
The Seventh-day Adventist Publishing Association.
ELD. JAMES WHITE, PRESIDENT.

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 July 5, 1864, page 41.1

Address Elder JAMES WHITE, Battle Creek, Michigan.ARSH July 5, 1864, page 41.2

Aaron and Christ

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How fair was Aaron to the view,
When in his splendid garments drest;
He wore his robe of heavenly blue,
Above his long and snowy vest.ARSH July 5, 1864, page 41.3

His ephod and his girdle white,
Were wrought with purple, gold, and red;
Upon his breast shone jewels bright,
A costly mitre on his head.ARSH July 5, 1864, page 41.4

No priest like him dwells now on earth,
But there is One beyond the sky;
Ah, who can set His glories forth,
Or who with him in beauty vie!ARSH July 5, 1864, page 41.5

O, fairer than the sons of men!
O, fairest of the hosts above!
What tongue can tell, what eye hath seen
The glories of the God of love!ARSH July 5, 1864, page 41.6

But though a sinful priest must die,
That none may on his prayer depend,
Our sinless priest still lives on high,
And his fair days shall never end.ARSH July 5, 1864, page 41.7

An Enemy Hath Done This

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E. Bowen, d. d., Methodist, lately preached a semi-centennial sermon, in which occur the following remarkable passages. Having preached in that body for the past fifty years, he is well prepared to contrast the Methodist ministry and people of the present day, with what it formerly was. If the change in other churches has not been so marked, it is simply because other churches did not in the beginning take the high stand the Methodists took. They are all now fast descending to the same irreligious level. Who can look on this picture, and then doubt but that these churches have rejected truth and shunned crosses by which God designed that their godliness and spirituality should be kept alive. The Lord grant that Seventh-day Adventists may never by the adoption of creeds, and the rejection of the gifts of the Spirit, set bounds to their own advancement. We find our quotation in “The Earnest Christan” of June, 1864.ARSH July 5, 1864, page 41.8

But O the change that has come over our ministry in later times! How lamentable the defection observable within a very short period. Popularity is now the goal; and in order to reach it, the style and manner of preaching must be changed. The plain simple style of Jesus, of Wesley, and of Hedding, must give place to a turgid, bombastic display, which makes the illiterate masses gape and stare instead of “bringing them to repentance and to the knowledge of the truth.” Popular sins must not now be meddled with, as they are too delicate a subject to be treated of in a popular assembly; or, belonging exclusively to politics, the Christian minister has nothing to do with them. Such is the pretext. The true reason is, that few of us can hew to the line in respect to these sins, but the chips will fly in our own face. And then, it would offend our fashionable hearers-driving them from our congregations, and cutting off their support-which will never do. The doctrines, the duties, the institutions of the gospel, every thing connected with religion, must be popularized and adapted to the public taste. “The offence of the cross must cease;” and cold essays, interspersed with anecdotes and poetry, and embellished with rhetorical flights and flourishes, must succeed to the preaching of “repentance toward God and faith in our Lord Jesus Christ.”ARSH July 5, 1864, page 41.9

And besides all this, there is a numerous class of the community who can only visit places of amusement; and to secure the attendance of these, as well as to gratify our own carnal inclination, we must convert the Church into a sort of play-house; where the most fastidious pleasure-taker can find the entertainment he seeks. Our bombastic, highfalutin, moralizing declamation will not suffice for this class of hearers. There must be something to excite their risibilities, and fill their mouths with laughter; something of the ludicrous and the funny; something of the comico-pious type, by which the almost universal taste of mankind will be gratified, and the highest degree of popularity and patronage secured.ARSH July 5, 1864, page 41.10

The responsive “amen” of the devout worshiper is no longer looked for or desired among us. Nor is there much in our pulpit exercises to call it forth. Much less do we tolerate the old-fashioned Methodist shouting in our congregations. Such manifestations of pious joy would be esteemed quite disorderly—a palpable interruption of the order and solemnity of Divine worship—and not to be allowed in the house of God. But while we shrink from these pious demonstrations, lest our fashionable hearers should suspect us of sympathizing with a religion the world hates; we can well endure the bursts of carnal laughter, and rounds of clamorous cheering, excited by our comical, pantomimic, merrymaking exibitions, and might not be greatly disturbed in our feelings, were the scenes of the declining apostolic Church to return; when the people, instigated by the preacher, were accustomed to exclaim as he was proceeding with his discourse—“bravo, eloquent, most learned, second Apollos,” and the like; to the very great satisfaction of their humble-minded pastor. Such a course has now become the highway to popularity, and must be resorted to at all events, for we must be popular, and there is no other way to gain our end. But the theme is too painful to be pursued, and we turn from it with disgust. Suffice it to say, we exceedingly loathe this religious buffoonery—this charlatanism of the pulpit—this holy fun—so much in vogue among the ministry of our day, and we would now and forever bear our protest against it.ARSH July 5, 1864, page 41.11

“‘Tis pitiful
To court a grin, when you should woo a soul;
To break a jest, when pity should inspire
Pathetic exhortation.”ARSH July 5, 1864, page 41.12

We are deeply pained with such shameful prostutition of the sacred desk. Nor do we find any relief to our feelings in the reflection that the period is not distant when, at our present rate of deterioration, it will be impossible to distinguish between the pulpit and the stage.ARSH July 5, 1864, page 41.13

An Illustration

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Bro.—was preaching upon the twenty-fourth chapter of Matthew, and comparing the signs of summer at hand, as shown by the budding fig tree. Enlarging upon this principle, and applying it, he said: Some years ago I was in—. It was late in the Spring, and the vegetation was coming forward rapidly, when unfortunately a frost came and blasted the high expectations of the husbandman. What then did you do? Did you sit down in despair and say, Summer is not coming? Was any one so foolish as to give up his hope of a crop? Far otherwise. Each one might be seen replanting his field, as confident of approaching summer as if no frost had nipped the buds of spring.ARSH July 5, 1864, page 41.14

So do those who look for the soon coming of Christ still continue to look for this glorious event, although the chilling frost of bitter disappointment fell heavily upon them in 1844, crushing, for a time, their hopes, and filling them with sorrow and dismay. Confident as ever they look for summer, as signified by the unmistakable signs of the times, and the accumulating evidences now presented before us. Would the farmer for one frost give up his hope of summer? Would he not be deemed insane who would thus deceive himself? And shall we not act as wisely who look for Jesus’ coming, as those who look for summer when spring unfolds her beauties?ARSH July 5, 1864, page 41.15

Joseph Clarke.

Which is True?

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Touching the final destiny of the wicked, there are three different views entertained by those who believe the Scriptures. The first view is that the wicked, the finally impenitent, are to suffer eternal conscious misery. The second view is the doctrine of universal salvation, which teaches that all men are to be finally holy and happy. The third teaches that the ungodly are to be utterly and forever destroyed.ARSH July 5, 1864, page 41.16

As but one of the above positions can be true, which is the correct one? But as my object is not so much to decide as to obtain a rule by which the question may be measured, and a satisfactory result reached, the foregoing views may be treated as suppositions. And admitting that it was the design of the prophets and apostles to teach that the wicked would be eternally tormented, we may ask, Have they used language the best calculated to teach such a doctrine? In a word, have they used the strongest language that could be used in setting forth such a sentiment. If they have not, then there may be a doubt as to their design in teaching the doctrine.ARSH July 5, 1864, page 41.17

Again: If we are to suppose that it was the design of inspiration to teach that all are to be finally saved, then we may reasonably expect the doctrine to be expressed in the plainest and most positive manner.ARSH July 5, 1864, page 41.18

And again: If the doctrine that the wicked are to be utterly destroyed is the one designed to be taught in the Scriptures, we may expect to find that those who wrote upon the subject have used the strongest language in their possession, whereby such a sentiment might be inculcated.ARSH July 5, 1864, page 41.19

To repeat: Is the doctrine of eternal conscious misery taught in the strongest manner in which it could have been taught had this been the design of those who wrote concerning the matter? This will hardly be claimed, even by its most zealous advocates; for there are many ways and places in which the sentiment could have been presented in a more forcible manner than it is.ARSH July 5, 1864, page 41.20

Again: Admitting that universal salvation is true, is the language through which and by which the doctrine is taught all that it could be? Certainly not; for there are many instances in which the doctrine might have been set forth in a more positive manner, and in a much stronger light. When the question was asked, Lord, are there few that be saved? (Luke 13:23,) instead of saying, “Strive to enter in at the strait gate, for many, I say unto you, will seek to enter in, and shall not be able,” how easy it would have been for the Saviour to say, Ye do greatly err, not knowing the eternal purpose of God. For verily I say unto you, all are to be saved. And instead of saying to his apostles, “Go ye into all the world, and preach the gospel to every creature; he that believeth and is baptized shall be saved; but he that believeth not shall be damned,” (Mark 16:15, 16,) how much more in keeping with the doctrine of universal salvation to have said, He that believeth and is baptized shall be the more easily and happily saved, nevertheless all are to be saved.ARSH July 5, 1864, page 42.1

Again: In the parable of the net cast into the sea, which gathered of every kind; inasmuch as when the net was brought to land only the good were gathered into vessels, while the bad were cast away, the doctrine that all men are to be saved was not so clearly defined as it might have been. And although neither space nor propriety will permit to refer to them, nevertheless there are an untold number of just such instances as the above, showing that if it had been the design of Christ and his apostles to teach universal salvation, they could have used much more appropriate language than what they did use.ARSH July 5, 1864, page 42.2

And as touching the doctrine of destruction, how does the language used by the prophets and apostles compare with what it might have been had they wished to teach this doctrine? In the last chapter of the Old Testament we read: “For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Whether the prophet Malachi did or did not wish to teach the destruction of all the ungodly it seems very difficult to imagine how he could have taught the thing more positively, had he believed it; for the language is all that it could have been had this been his design.ARSH July 5, 1864, page 42.3

Again: In the parable of the tares and the wheat, while the wheat is gathered into the barn, the tares are gathered in bundles to be burned. And admitting that Christ did not wish to teach the destruction of the wicked, it must be admitted that the figure used is as strong as any that could have been used had he wished to teach it. But as the design of this brief article is to invite attention to the above topics, if any are hereby induced to give the subject of man’s final destiny a more thorough investigation, the object of the writer will be accomplished.ARSH July 5, 1864, page 42.4

E. Goodrich.
Edinboro, Pa.

Hints to those who read

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We must search the Scriptures to become acquainted with the truth. We must read and study the Scriptures as a means of advancement and sanctification. The Scriptures are far too much neglected. There is so much reading thrown in our way that we are in danger of neglecting the oracles of God. It is to be feared that too few Christians are preparing to be mighty in the Scripture. It would be well if we were to read more in the Bible during the week, and then confine our reading chiefly to it on the Sabbath. We all need sometime on the Sabbath for reading the Scriptures, meditation and prayer. There may be too many exercises, as well as too few. The tendency of an excess of public duty, is, to cause a neglect of private devotion. And the consequence of such a state of things is to render us superficial in our Christian attainments, governed by impulse rather than by principle. Were the Church more diligent in searching the Scriptures, her light would shine more clearly and constantly, she would be more steadfast and unmovable, her graces would flourish, her holiness increase, she would be sanctified through the truth, and her influence would be greater and more widely diffused. Let us love the truth, and let us manifest our love by the diligent study of God’s holy word.ARSH July 5, 1864, page 42.5

Glances at Passing Events

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We give the following items as we find them compiled in the Prophetic Times for June 1864.ARSH July 5, 1864, page 42.6

things in europe

The political and moral aspect of Europe, and indeed of the whole world, is becoming “worse and worse,” with no signs of a change for the better. It seems to us that every careful student of prophecy, and observer of the signs of the times, must see that we are very near the end of the age. “A few more rising and setting suns,” and the pilgrim’s lonely journey ends. Praise the Lord for the bright light now shining on the prophetic page.ARSH July 5, 1864, page 42.7

An English correspondent of Zion’s Herald writes:ARSH July 5, 1864, page 42.8

“The clouds are lowering everywhere in Europe. Rapid reference need only be made to mangled Poland, Russian dissensions, Danish complications, and incomplete Italy. The worst, however, is to be apprehended from France, and the agitation which stirs the empire of that wonderful man who holds in hand a well-disciplined army of 800,000 men. The sound of discontent in France forebodes foreign wars, and the summons of a Congress was but the artifice of a far-sighted, but not very scrupulous ruler to arouse his subjects to gain time.ARSH July 5, 1864, page 42.9

“This diversion will not long endure, and whilst a heavily taxed people chafe beneath financial embarrassments and difficulties connected with Mexico, it is not at all improbable that Napoleon will avail himself of any opportunity that may seem to require him to throw his sword in the scale, hoping thereby to extend his own Mediterranean frontier from Mentone to Genoa.ARSH July 5, 1864, page 42.10

“The most alarming sign of the times, so far as Britain is concerned, has a religious aspect. We refer to the new and attractive forms in which ancient and exploded infidelity is now exhibited in high places. The Essays and Reviews ran their brief career of popularity, and are well-nigh forgotten. Even the hardihood of Bishop Colenso’s more ill-mannered and audacious attacks on Moses and the Prophets have ceased to interest, and his more recent productions have ‘dropped stillborn from the press.’ But they have left behind them the trail of the serpent, and helped to make more dangerous the insidious and sentimental skepticism of Dr. Stanley and his abettors.ARSH July 5, 1864, page 42.11

“It is impossible not to feel that we live in ‘perilous times’ when unbelief scarcely masked stalks forth in our seats of religion and of learning, and boasts that it insinuates its poison into royal palaces. It is also feared that the Colleges of the Independent denomination have been tainted, and that some of their most eminent teachers are promulgating dangerous errors. Professors Davidson and Godwin have already been ejected from their Colleges, but in each case a considerable minority of the committee gave proof of unmistakable sympathy with the deposed men.”ARSH July 5, 1864, page 42.12

No fact is more apparent than that infidelity is rapidly advancing in all civilized countries. Several years since, the New York Independent stated that four-fifths of our earnest-minded young men were decidedly skeptical; and since that time, infidelity has advanced more rapidly than ever, till we now find but few, comparatively, who fully believe the Bible.ARSH July 5, 1864, page 42.13

spiritualist convention

The Spiritualists have recently held a large convention in Mercantile Hall, Boston, on Feb. 24th, 25th, 26th. They are gaining ground rapidly. They are very jubilant over their great success. Their ranks are fast filling up with those who hold the first positions in the social and political world,—men and women of intelligence. They have become disgusted with the fashionable, popular religion of the day, and have been driven to a semi-infidelity, thence into Spiritualism; from which but few, we fear, will ever be delivered.ARSH July 5, 1864, page 42.14

One important feature of the convention was talk about “organization.” They think the time is at hand for active measures for their object. It was advocated that the present existing laws of the country should be abrogated, instead of making more. Mr. Loveland said, “Our first work will be to abrogate laws.” They are laying plans to unitize the world into one great body, and say the “first thing is to remove obstructions.” It was remarked that the object of the convention was to provide a “platform” for future operations.ARSH July 5, 1864, page 42.15

It was stated in the convention that “many prominent men at the Capitol (Washington) are becoming interested in Spiritualism.ARSH July 5, 1864, page 42.16

It appeared to be the general sentiment of the conference, that there is no standard of right and wrong. Each should do what is right in his own eyes, without regard to God or the Bible.ARSH July 5, 1864, page 42.17

Read in this connection, the first three verses of the fourth chapter of Paul’s first epistle to Timothy, and learn what Spiritualism is, and what it is to do in the world. This is a prophecy upon which the Holy Ghost, in Paul’s day, laid very special stress, and blessed is he who gives proper heed to what “the Spirit speaketh expressly.”ARSH July 5, 1864, page 42.18

“religion of the world.”

At the great Spiritualist mass meeting at Oshtemo, Michigan, June 26th and 27th, 1863, it was said in one of their prominent speeches: “Spiritualism, with its thousands of mediums and its millions of believers, stands forth to-day as the religion of the world.”ARSH July 5, 1864, page 42.19

We believe the saying to be true in a much broader sense than most people are ready to admit, who have not yet indorsed this new religion. But few are aware of the rapid spread of the principles embodied in the system of theology taught by the spirits and spiritualists. Like weeds, they are springing up all over the world, and having a most luxuriant growth, with very little hindrance; so that it is becoming “the religion of the world” in its extent.ARSH July 5, 1864, page 42.20

It is emphatically “the religion of the world” in its character; that is, it is in keeping with the feelings of the natural man. It requires no reformation, no sorrow for sin, nor consecration to the Lord. All men and women, no matter how they live, are members of the “New Catholic Church,” so called by the spiritualists. It is perfectly adapted to the taste of wicked men; therefore it meets with no opposition from the world. Men do not embrace this whole system at once, but first adopt some of these principles, and advance step by step till they are wholly ingulfed in the depths of infidelity. Let all beware of this “religion of the world.”ARSH July 5, 1864, page 42.21

moral aspects of our times

The present times bid fair to be distinguished preeminently as a period of crime. The progress and the prevalence of even the grossest forms of wickedness, in different places and among diverse classes, are facts frightful to observe, and more frightful to ponder. Every newspaper is laden with the records of such. Dishonesty, licentiousness, violence, murder,—they do not meet us as exceptional instances: they make the staple of the news of the day; they load and darken the columns of all journals; till one trembles almost to take up the morning paper, is afraid to have it read in the family, and lays it down with a sense of heart-sickness, a saddening impression of the ineffectiveness of our means of public moral and religious instruction, a keen apprehension of what is to be expected in the future.ARSH July 5, 1864, page 42.22

It is not the rich and luxurious alone among whom such evidences of viciousness abound. It is not those who are avowedly worldly and godless in their lives. Mechanics, merchants, farmers, teachers, physicians, lawyers, ministers of the Gospel, men high in social rank and in political influence, women as well as men, the young not only but the aged, in well-nigh equal measure, the refined and cultivated as well as the coarse,—all seem to be smitten with the foul contagion, and suddenly to break out with the vile and hateful leprosy of sin.ARSH July 5, 1864, page 42.23

Not crimes of dishonesty alone are common; but the murder of wives, of husbands, of children, of the most confiding and affectionate friends, a horrible lustfulness, the most flagrant and fiendish violations of faith,—all seem as common as the blossoming of trees, and are coming to be spoken of as familiarly and frequently, and with nearly as little apparent concern, as are the most ordinary and trivial facts.—Independent.ARSH July 5, 1864, page 42.24

The financial article of the Evening Telegraph, has the following observations:ARSH July 5, 1864, page 43.1

“The abundance of money afloat now is really doing harm. The millions amassed by army speculators invade every avenue of trade as a power unheard of before, and prices are forced up by the gamblers in all sorts of the necessaries of life, while many of the speculators who have become enriched are leading most disreputable lives. The wildest extravagance is seizing upon the imaginations of men; and in New York, some of the wealthy stock speculators are building marble stables for their horses, spending their evenings in gaming-houses and worse places, and absolutely throwing money around them with a profusion that sets at defiance all the laws of taste, sobriety, and morality. The war must be fought out quickly, or our National integrity and character will be dissipated in the wild orgies and Saturnalia of the hour. We can scarcely speak with patience of some things which we both see and hear in our midst, as to the atrocious use of wealth suddenly acquired; and sober citizens little dream of the transactions which now disfigure social life in large cities during the evenings and nights.”ARSH July 5, 1864, page 43.2

Queen Victoria on Crinoline

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Her Majesty has addressed the following remonstrance to the ladies of England:ARSH July 5, 1864, page 43.3

“Windsor Castle, August 1, 1863.

“LADIES: The Queen has commanded me to express the pain with which her Majesty reads the accounts of daily accidents arising from the wearing of the indelicate, expensive, dangerous and hideous article called crinoline. Her Majesty can not refrain from making known to you her extreme displeasure that educated women should by example encourage the wearing of a dress which can be pleasing only to demoralized taste. For the miserable idiots who abjectly copy the habits of those conventionally termed then betters, it is impossible to entertain anything but pity. But to the ladies of England this appeal to abandon the present degrading, dangerous and disgusting fashion is made in the belief that they will show themselves the rational and decorous persons they are supposed to be. I have the honor to be, ladies, your most obedient and humble servant.ARSH July 5, 1864, page 43.4

“C. B. Phipps.”

Interesting Extracts. No. 2

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by eld. m. e. cornell.

laying up treasures on earth

“The noted clergymen of New York are not to be reckoned among the poor of this world, though they may be rich in faith. Bishop Hughes is worth his million; Rev. J. W. Geissenheiner, of the Lutheran church, is worth a quarter of a million; Rev. A. R. Van Nest is reckoned at $200,000; and has a million more in prospect; Rev. Dr. Spring has $100,000, and his young bride three times as much more; Rev. Dr. Adams is worth $100,000 Rev. Dr. Potts $50,000, Bishop Janes about $100,000; Rev. Henry Ward Beecher and Dr. Storrs, of Brooklyn, are set down at about $30,000 each.”—Springfield Republican.ARSH July 5, 1864, page 43.5

religious gambling

“A member of a church went to his Pastor and entreated his personal intercession with his favorite son, who had become ruinously addicted to the vice of gambling. The Pastor consented and seeking the young man, found him in his chamber. He commenced his lecture, but before be concluded, the young man laid his hand upon his arm and drew his attention to a pile of splendid volumes that stood upon the table, ‘Well said the young man, these volumes were won by me at a Fair given in your church; they were my first venture; but for that lottery under the patronage of a Christian church I should never have become a gambler.’”—Watchman.ARSH July 5, 1864, page 43.6

“prepare war.”

Canada Prepares.-War expenditures in Canada in 1861, $84,687; In 1862, $613,500. They propose to double the number of their soldiers.ARSH July 5, 1864, page 43.7

England Prepares.-Her war expenditures in 1863 were L15,000,000. More than doubled in ten years.—From the Daily Press.ARSH July 5, 1864, page 43.8

“The nations of the world are in a state of fearful commotion. The manufacture of rifled cannon, minnie rifles, and death-dealing missiles of all sorts, was never so active in the world’s history, and there are no signs of cessation. War, and not peace, seems to be the predominant idea. The world is one vast camp, and the military power every where predominates.”—Boston Journal.ARSH July 5, 1864, page 43.9

“The world is in an uproar; there is no prospect, either here or abroad, of much peace; invention has turned the whole genius of the age into the production of iron-clad ships, turreted batteries, ocean rams, rifled cannon, and all the other means of war. Nations are either quarrelling or on the eve of a conflict; thrones tremble; people are agitated; the very atmosphere is redolent of gunpowder, and in short look which way we will, we see little but the red signs of combat, hear little but the booming of the cannon, read of little but accounts of sieges and victories, and the number of men placed ‘hors de combat’ and the preparations made or making to overthrow or maintain intact political organizations. Verily in view of all these things this may be called, the age of disorder. Millerism ought to be delighted. Here are all the indices it wants as a prelude to its millennium. As for ourselves! when! oh! when shall an honorable peace restore our country to its original prosperity?—New York Mercury.ARSH July 5, 1864, page 43.10

“A glance all round the world to-day shows us a singularly extended state of war, rebellion, disorganization, distress and uneasiness. Nor can any satisfactory conjecture be made of any road through all these troubles to a peace beyond.”—New York Independent.ARSH July 5, 1864, page 43.11

“The world is grown old, and her pleasures are past;
The world is grown old, and her form may not last;
The world has grown old, and trembles for fear;
For sorrows abound, and the judgment is near.”ARSH July 5, 1864, page 43.12

When the Lord shall Build up Zion, he shall Appear in his Glory. Psalm 102:16

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As we compare the early history of the church with that of the present, how great the contrast, how dark the picture! As we mark the downward course of the so-called Christian churches, we are led to exclaim with the prophet, “How is the most fine gold become dim!” Sad indeed would it be were things always to continue as at the present. But the Lord has promised to gather his children.ARSH July 5, 1864, page 43.13

That Zion which now appears to be partly in ruins shall be built up. And as the people of God are to be offered up without spot, how can those who are breaking one of his commandments which is made so plain that even a child may not err, be called blameless! They cannot, and therefore the necessity of some soul-stirring message. That message is now being given. Hence we read, “Here are they that keep the commandments of God, and faith of Jesus.” The Lord has set himself the second time to recover his people, and he will accomplish it gloriously. The lively stones will be gathered, and being built upon the foundation of the prophets and apostles, Jesus Christ being the chief corner stone, will constitute a most glorious building. The gifts which are now being developed, will then be perfected. The Saviour’s prayer will be realized as his people will be made one, and thus be prepared for his coming.ARSH July 5, 1864, page 43.14

Oh happy day! when Zion clad in her beautiful garments shall come up from the wilderness leaning upon her beloved, fair as the moon, clear as the sun, and terrible as an army with banners. Then shall the hills and vallies re-echo with the praises of prince Immanuel, and crowds flock to the water side to be buried with their Master in the liquid stream. There will be joy on earth and joy in Heaven. Then shall the watchmen see eye to eye. And when all is completed, then will the Lord appear in his glory.ARSH July 5, 1864, page 43.15

But what words can express the joy of the church as the parting heavens reveal to their longing gaze Him whom their souls love. On every side are marshaled the host of angels. Strains of celestial music fill the air. Nearer and nearer appears the great white cloud, on which sits the Mighty Conqueror. A crown of brilliant glory now encircles that brow that once wore a crown of thorns. Instead of the mock reed, he now bears a scepter of power. That voice that was silent before his accusers calls forth the ransomed millions, shouting victory over death and the grave, while from the living saints bursts forth the triumphant strain, “Lo this is our God, we have waited for him and he will save us!” Then will the living be changed, and, together with the righteous dead, be caught up to meet the Lord in the air and so be forever with the Lord. Wherefore let us confort one another with these words.ARSH July 5, 1864, page 43.16

Susan Elmer.
Ashfield, Mass., June 14, 1864.

Our Friends Sleep

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Pale, cold and beautiful she lay,
So full of life but yesterday;
A smile upon her lip was playing,
As if she had but just been saying,
’Tis sweet to die.ARSH July 5, 1864, page 43.17

Her golden hair lay smoothly now
Upon her fair, white angel brow;
Her hands lay still and gently folded,
As if of Parian marble moulded,
So fair and white.ARSH July 5, 1864, page 43.18

Her eyes were closed, as if kind sleep
Had come upon her gently, deep-
Fresh flowers within her hands were lying,
Shedding their fragrance, softly dying,
Less fair than she.ARSH July 5, 1864, page 43.19

And hushed each voice, as if a sound
Might wake that sleep so deep, profound.
And eyes were dim, alas! with weeping
For her, so softly, sweetly sleeping,
Their cherished one.ARSH July 5, 1864, page 43.20

The light had faded from their home:
Their household joy, their darling one
Will come no more-and gloom and sadness
Will take the place of joy and gladness
For time to come.ARSH July 5, 1864, page 43.21

Aye, oft thou’lt list that voice to hear,
Whose tones will never greet thine ear;
Her smiles thou oft wilt see in seeming,
And clasp her to thy heart when dreaming,
Thine own again.ARSH July 5, 1864, page 43.22

Look upward—in that Paradise,
Where tears shall never dim the eyes,
Thou’lt find the friend thou now art weeping,
Safe in the fold of God’s own keeping,
Thine own again.ARSH July 5, 1864, page 43.23

Startling Statistics.—A writer in the Christian Mirror gives a tabular statement of the Congregational churches in 23 States and Territories for 1862-3, and in view of the result he thinks when nearly one fourth of the whole number of Congregational ministers in the land are reported as not in service, some public notice should be taken of the fact, as one not consistent with our normal condition. When there are 49 less ministers this year than last, and 72 less pastors, and 218 less stated supplies; where there are 16 more vacant churches, 568 more removals, and 140 more excommunications; with an average accession to each church of less than one and a half during the year; when the proportion of infant baptisms to the number of church members is only one baptism to 58 members, in a whole year; I think it highly proper that the state of things which these facts disclose, should be brought plainly before the notice of all, lay members, as well as ministers.ARSH July 5, 1864, page 43.24

We think so too. It is a loud call to be up and doing.ARSH July 5, 1864, page 43.25

There is no living in this world, and doing right, it you cannot meet public opinion and resist it, when arrayed on the side of evil.—Lyman Beecher.ARSH July 5, 1864, page 43.26

Who sends this trouble? My good and gracious God: let this silence every murmur.ARSH July 5, 1864, page 43.27

The Review & Herald

No Authorcode

“Sanctify them through thy truth: thy word is truth.”
BATTLE CREEK, MICH., THIRD-DAY, JULY 5, 1864
URIAH SMITH, EDITOR

BOTH SIDES OF THE SABBATH QUESTION

UrSe

Review of T. M. Preble

(Continued.)ARSH July 5, 1864, page 44.1

Preble.—“This brings me once more to speak on the subject of the ‘first day of the week’ as the Sabbath. In the closing part of my last number I referred to the fact that neither of the apostles ever attended another seventh-day meeting after the one mentioned in Acts 18:4. And I will now add, that this is the last time the word Sabbath is found in our version of the New Testament, except in Colossians 2:16. And no Sabbatarian will admit for one moment that that refers to the seventh-day Sabbath. Hence, it is proved that when Paul said, ‘From henceforth I will go unto the Gentiles’, (Acts 18:4-6,) he did do it; and after that there is an entire silence in the New Testament in regard to the seventh-day Sabbath as a day of worship.”ARSH July 5, 1864, page 44.2

Reply.—We are happy to find Eld. P. coming back to the subject of the Sabbath. He speaks of the “first day of the week as the Sabbath.” To the institution of the Sabbath the idea of holy or sacred time is inseparably attached; but if Sunday is the Sabbath, there is, according to Eld. P.’s own confession, nothing sacred about it; for he distinctly admitted in the first part of his article, that “if there is now one day more holy than another, made so by the express or direct command of. Almighty God, then the seventh day is the one.” Vol. xxiii, No. 18.ARSH July 5, 1864, page 44.3

The statement which Eld. P. has here repeated about Paul’s turning to the Gentiles, and after that keeping silent about the Sabbath, will be found more at length, and the reply to the same, in No. 2, present volume.ARSH July 5, 1864, page 44.4

Preble.—“After this, the disciples held their meetings on the ‘first day of the week,’ as the following will prove:ARSH July 5, 1864, page 44.5

“‘And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow.’ Acts 20:17.”ARSH July 5, 1864, page 44.6

Reply.—The original argument on this passage, and the reply, will be found in No. 2 as above.ARSH July 5, 1864, page 44.7

Preble.—“‘Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.’ 1 Corinthians 16:2.”ARSH July 5, 1864, page 44.8

Reply.—For an exposition of this passage of Scripture, see also No. 2.ARSH July 5, 1864, page 44.9

Preble.—“‘I was in the spirit on the Lord’s day.’ Revelation 1:10.”ARSH July 5, 1864, page 44.10

Reply.—For a reply to the argument usually based on this Scripture, and proof that the Sabbath of the Lord is here unmistakably referred to, see Vol. xxiii, No. 24.ARSH July 5, 1864, page 44.11

Preble.—“What was the practice of the early Christians in regard to the Sabbath? The following unanswerable testimony is here presented in proof that the first day of the week was observed by the early Christians as the Sabbath, or Lord’s day.”ARSH July 5, 1864, page 44.12

Reply.—We now leave the unerring record, the firm ground, of the Holy Scriptures, and take our way into a region where the bogs and mire of error, corruption, and superstition, surround us on every side. Into this region the advocates of first-day sacredness almost invariably deem it necessary to go, for the support of their darling institution. With how much safety they can appeal to the records of a time when the inspired writers had all left the stage of action, may be determined from the fact that Paul declared that even in his day the mystery of iniquity already worked, and that after his departure grievous wolves should enter in, not sparing the flock, and that men of their own selves should arise, speaking perverse things, to draw away disciples after them. 2 Thessalonians 2:7; Acts 20:29-30. Without the most careful discrimination, those who appeal to this age, are liable to receive as honest Christians some of those “grievous wolves,” and take as the genuine records of truth, those “perverse things,” against which Paul has warned us.ARSH July 5, 1864, page 44.13

Discerning writers have often cautioned us against the use that is made of the pretended testimony of the fathers. Says Bower, in his History of the Popes, Vol. I, p. 1: “To avoid being imposed upon, we ought to treat tradition as we do a notorious and known liar, to whom we give no credit, unless what he says is confirmed to us by some person of undoubted veracity.... False and lying traditions are of an early date, and the greatest men have, out of a pious credulity, suffered themselves to be imposed upon by them.”ARSH July 5, 1864, page 44.14

Dowling, in his History of Romanism, book ii, chap. 1, says: “‘The Bible, I say, the Bible only, is the religion of Protestants.’ Nor is it of any account in the estimation of the genuine Protestant how early a doctrine originated, if it is not found in the Bible.”ARSH July 5, 1864, page 44.15

Dr. Adam Clarke in his life, p. 134, uses the following strong language: “We should take heed how we quote the fathers in proof of the doctrines of the gospel; because he who knows them best, knows that on many of these subjects, they blow hot and cold.” In commenting upon Proverbs 8, he says: “But of these we may safely state that there is not a truth in the most orthodox creed that cannot be proved by their authority: nor a heresy that has disgraced the Romish church, that may not challenge them as its abettors. In point of doctrine, their authority is, with me, nothing. The word of God alone contains my creed. On a number of points I can go to the Greek and Latin fathers of the church to know what they believed, and what the people of their respective communions believed; but after all this, I must return to God’s word to know what he would have me to believe.” For a further statement concerning the authority of the fathers, and how their writings have been corrupted by the Romish church, the reader is referred to the History of the Sabbath pp. 193-204.ARSH July 5, 1864, page 44.16

This is plainly the principle to ever bear in mind, respecting the testimony of the fathers: If they found in the word of God, what they taught, we can find it there too; if they did not find it there, of course it is no authority with us. How much Eld. P. has found in the word of God to sustain his position, the reader can judge from the examination of his theory thus far, and also, whether any amount of testimony from the scaly ages that succeeded the days of the apostles will be able to save it. But Eld. P. completes his array of evidence in behalf of Sunday by bringing in what purports to be the testimony of the Christian Fathers. What Eld. P. has given us under this head is simply a slice from the Sabbath manual. Unfortunately, Eld. P. has quoted the manual, not always the most reliable authority, without taking the trouble to test the correctness of the quotations. Had he done this, he never would have endorsed as “unanswerable testimony,” that which turns out to be, principally, but the fossil remains of a few contemptible forgeries. The first witness is Ignatius, as follows:ARSH July 5, 1864, page 44.17

Preble.—“Ignatius, Bishop of Antioch, a. d. 101, who died only about half a dozen years after the death of the apostle John, speaks of the Lord’s day familiarly and without explanations, as if everybody understood it. And he gives this title to the first day of the week exactly after the manner of the apostle himself.ARSH July 5, 1864, page 44.18

‘Let us (Christians) no more sabbatize,’ he says, (that is, keep the seventh day, as the Jews did), ‘but let us keep the Lord’s day.’ ‘Let every one that loves Christ keep holy the Lord’s day, the queen of days, the resurrection day, the highest of all days.’”ARSH July 5, 1864, page 44.19

Reply.—Ignatius says no such thing. The epistle from which this quotation is taken is the “Epistle of Ignatius to the Magnesians.” And what is the character of that epistle? It is spurious. It is a forgery. Ignatius never wrote it. The writers who bear witness to this fact are Calvin, Dr. Killen, Sir Wm. Domville, Robinson, and C. F. Hudson. The testimony of these persons, and a reference to the sources from whence it is taken, the reader will find in the History of the Sabbath, pp. 211-214.ARSH July 5, 1864, page 44.20

But more than this: This passage in this forged epistle of Ignatius would say nothing about the Lord’s day whatever, had not the word day been fraudulently inserted by the translator. The words “Lord’s day” are not found in the original at all. It speaks of Lord’s life,” but says nothing about “Lord’s day.” Our authorities on this point are Kitto in his Cyclopedia of Biblical Literature, Morer, and Domville. See Hist. Sab., pp. 214-216, where the facts are stated at length.ARSH July 5, 1864, page 44.21

Thus, this “unanswerable” testimony of Ignatius, which has bolstered up thousands in the false idea that the first Christians kept Sunday in place of the Sabbath, is found to rest only upon a two-fold forgery. In some of the earlier centuries of the Christian age, persons of mean abilities fell into the very laudable and innocent (?) habit of writing shallow treatises, and then, to give them notoriety, ascribing them to some great names in the church. This will account for the number of such works that originated in that period.ARSH July 5, 1864, page 44.22

Preble.—“Theophilus, Bishop of Antioch, about a. d. 162, says: ‘Both custom and reason challenge from us that we should honor the Lord’s day, seeing on that day it was that our Lord Jesus completed his resurrection from the dead.’”ARSH July 5, 1864, page 44.23

Reply.—Kitto, in his Cyclopedia of Religious Literature, Art. “Lord’s Day,” says that the earliest authentic instance in which the name of Lord’s day is applied to Sunday is not till it is so used by Tertullian, a. d. 200. And the celebrated historian, Neander, says that perhaps at the end of the second century a false application of the Sabbath law to Sunday had begun to take place, and quotes the words of Tertullian to prove it. If this is correct, that the earliest authentic instance of its use is a. d. 200, the assertion that Theophilus so used it in a. d. 162 cannot be authentic. For this latter statement, no authority is given. For the other, we have the authority of Kitto and Neander, and hence we choose this. Our opponents can take that which they think most creditable to their candor and honesty.ARSH July 5, 1864, page 44.24

Preble.—“Irenaus, Bishop of Lyons, a disciple of Polycarp, who had been the companion of the apostles, a. d. 167, says, ‘On the Lord’s day every one of us Christians keep the Sabbath, meditating on the law, and rejoicing in the works of God.’”ARSH July 5, 1864, page 44.25

Reply.—Irengaus says no such thing. Sir Wm. Domville, an able, English, anti-Sabbatarian writer, speaks as follows concerning this quotation from Irenaus: “I have carefully searched through all the extant works of Irenaus, and can with certainty state that no such passage, or any one at all resembling it, is there to be found. The edition I consulted was that by Massuet (Paris, 1710); but to assure myself still further, I have since looked to the editions by Erasmus (Paris, 1536), and Grabe (Oxford, 1702), and in neither do I find the passage in question.”ARSH July 5, 1864, page 44.26

Dr. Dwight is referred to as authority for this language of Irenaus’, whenever any reference is given. On this point, Domville remarks:ARSH July 5, 1864, page 44.27

“Where, then, did Dwight obtain this testimony, which has so many times been given as that of Irenaus? It is recorded in a biographical memoir, prefixed to his theology, that by some disease in his eyes he was deprived of his capacity of reading and study from the early age of twenty-three. The knowledge which he gained from books after the period above mentioned was almost exclusively at second hand, by the aid of others.”ARSH July 5, 1864, page 44.28

The same writer states another fact which unquestionably gives us the origin of this quotation.ARSH July 5, 1864, page 44.29

“But although not found in Irenaus, there are in the writings ascribed to another father, namely, in the interpolated epistle of Ignatius to the Magnesians [that forgery which we have just noticed], and in one of its interpolated passages [forgery upon forgery], expressions so clearly resembling those of Dr. Dwight’s quotation, as to leave no doubt of the source from which he quoted.”ARSH July 5, 1864, page 44.30

On this testimony no better remarks can be made than those found in the History of the Sabbath, pp. 235, 236: “Such, then, is the end of this famous testimony of Irenaus, who had it from Polycarp, who had it from the apostles! It was furnished the world by a man whose eye-sight was impaired; who in consequence of this infirmity took at second-hand an interpolated passage from an epistle falsely ascribed to Ignatius, and published it to the world as the genuine testimony of Irenaus. Loss of eye-sight, as we may charitably believe, led Dr. Dwight into the serious error which he has committed; but by the publication of this spurious testimony, which seemed to come in a direct line from the apostles, he has rendered multitudes as incapable of reading aright the fourth commandment, as he, by loss of natural eye-sight, was of reading Irenaus for himself. This case admirably illustrates tradition as a religious guide: it is the blind leading the blind until both fall into the ditch!”ARSH July 5, 1864, page 44.31

Preble.—“Tertullian, who died a. d. 245, says: ‘The Lord’s day is the holy day of the Christian church. We have nothing to do with the Sabbath (that is, the Jewish Sabbath). The Lord’s day is the Christian’s solemnity.’”ARSH July 5, 1864, page 45.1

Reply.—We should have been glad if Eld. P., or Justin Edwards, had told us in what part of Tertullian’s writings this extract was found. It is certain, from what testimony can be found from him, that appears to be genuine, that he did not base the observance of Sunday on the fourth commandment, nor believe in spending the day in devotion altogether. Milman, in his notes on Gibbon, speaks thus of Tertullian: “It would be wiser for Christianity, retreating upon its genuine records in the New Testament, to disclaim this fierce African, than identify itself with his furious invectives, by unsatisfactory apologies for their unchristian fanaticism.” And Dr. Heylyn says: “Tertullian tells us that they did devote the Sunday partly unto mirth and recreation, not to devotion altogether; when, in a hundred years after Tertullian’s time, there was no law of constitution to restrain men from labor on this day in the Christian church.” It also appears that the great reason he assigned for keeping Sunday was opposition to those Christians who kept the Sabbath. See Hist. Sabbath, pp. 238-241.ARSH July 5, 1864, page 45.2

Preble.—“Barnabas, who, if not a companion of the apostles, lived in the apostolic age, says, ‘We (christians) keep the eighth day’—that is, the first day of the week—‘as a joyful holy day, on which day also Jesus arose from the dead.’”ARSH July 5, 1864, page 45.3

Reply.—And here is Barnabas; the epistle of Barnabas, the most barefaced forgery of all! Barnabas, whose epistle, or the one ascribed to him, contains things too indecent for public print! The very ink should blush that is used to write down this Barnabas as a genuine Christian father. A few sentences will serve to show the sweeping condemnation passed by standard authorities on this unworthy epistle.ARSH July 5, 1864, page 45.4

“The epistle of Barnabas was the production of some Jew of mean abilities and superstitious attachment to Jewish fables, ... a very different person from the true Barnabas who was St. Paul’s companion.”—Mosheim.ARSH July 5, 1864, page 45.5

“Impossible that it could ever have proceeded from the pen of a man divinely instructed.”—Id.ARSH July 5, 1864, page 45.6

Neander, Dr. Killen, and Prof. Stuart speak in a similar strain.ARSH July 5, 1864, page 45.7

“The letter still extant which was known as that of Barnabas, even in the second century, cannot be defended as genuine.”—Prof. Hacket.ARSH July 5, 1864, page 45.8

“The so-called epistle of Barnabas, probably a forgery of the second century.”—Kitto.ARSH July 5, 1864, page 45.9

Eusebius says, “Among the spurious must be numbered ... the epistle of Barnabas.”ARSH July 5, 1864, page 45.10

Domville says, “The epistle was not written by Barnabas; it would be a disgrace to him, ... a disgrace to Christianity.”ARSH July 5, 1864, page 45.11

Coleman says, “The epistle of Barnabas ... is evidently spurious. It abounds in fabulous narratives, mystic, allegorical interpretations of the Old Testament, and fanciful conceits, and is generally agreed by the learned to be of no authority.”ARSH July 5, 1864, page 45.12

And Robinson speaks of it as the contemptible revery of a wild and irregular genius. See Hist. Sabbath, pp. 206-209, 214.ARSH July 5, 1864, page 45.13

With great pity for the cause that is dependent upon the support of such weak impositions, we pass on.ARSH July 5, 1864, page 45.14

Preble.—“Athanasius, who died A. D. 326, says, ‘The Lord transferred the Sabbath to the Lord’s day.”ARSH July 5, 1864, page 45.15

Reply.—Like all the rest, there is no reference given us to the chapter and verse where this testimony from Athanasius can be found. He is represented as saying “The Lord transferred the Sabbath to the Lord’s day.” If so when did he do it, or where has he inspired any of his servants to record the fact. Point us to the testimony and it sufficeth us.ARSH July 5, 1864, page 45.16

It will be noticed that the date of this testimony is a. d. 326. As this was subsequent to the days of Constantine, a statement of a few facts may here be in place.ARSH July 5, 1864, page 45.17

1. Up to the time of Justin Martyr a. d. 140, more than a hundred years after the resurrection of Christ, no authentic testimony can be found that Sunday was observed in any manner by the Christian church.ARSH July 5, 1864, page 45.18

2. The first authentic instance of the application of the term Lord’s day to Sunday, was not till a. d. 200.ARSH July 5, 1864, page 45.19

3. No law existed enforcing Sunday observance previous to the edict of Constantine, a. d. 321. Constantine’s edict is the fourth commandment for Sunday keeping.ARSH July 5, 1864, page 45.20

4. Until the days of Constantine, Sunday had not been devoted to rest from labor, even by those who did in some measure regard that day; for Constantine’s law did not prohibit husbandmen from laboring on that day, but restrained only those who dwelt in the cities, yet Mosheim tells us that this law caused Sunday to be observed with greater strictness than it had formerly been.ARSH July 5, 1864, page 45.21

5. But this edict of Constantine’s, this fourth commandment for Sunday, was issued by him while he was yet a heathen, and was in behalf of Sunday as a heathen festival; for the date of this edict is a. d. 321, and it was not till a. d. 323, two years later, that his nominal conversion to Christianity took place.ARSH July 5, 1864, page 45.22

6. After his conversion, and when, as it is expressed, the empire had become Christian, this edict remained unrepealed; whereupon, Sylvester, who was bishop of Rome, while Constantine was emperor, formally gave to Sunday the imposing title of Lord’s day, and the unrepealed heathen edict of Constantine was seized upon as a Christian ordinance, by which to enforce it.ARSH July 5, 1864, page 45.23

Heathenism had thus prepared the institution of Sunday from ancient time; a heathen emperor had raised it by an imperial edict to the highest pitch of power, and now the bishop of Rome, the embryo pope, seizes it and changes it into a Christian institution, and puts it into the place of the ancient Sabbath of the Lord. From henceforth, Sunday became the peculiar foster-child of popery; and the constant efforts of that apostate church, and the man of sin, have been directed to the suppression of the Sabbath, and the higher and higher elevation of Sunday, until the two institutions occupy the relative positions that they now do in the world. Let us be thankful that the time draws near when God will arise to vindicate the honor of his own name and law; when the man of sin who has, thought to change times and laws, shall be consumed with the spirit of Christ’s mouth, and destroyed by the brightness of his coming; and when, alas! all who have willfully made themselves drunk with this wine of the mother of harlots, will be involved in the fearful ruin.ARSH July 5, 1864, page 45.24

Concerning the secular history of the Sabbath, we will just add that an unbroken succession of observers of the true Sabbath can be traced from the church of Jerusalem to the present time.ARSH July 5, 1864, page 45.25

Reliable authorities for the facts above stated, and multitudes of others equally to the point, the reader will find in the History of the Sabbath, by J. N. Andrews, to which reference has already so frequently been made.ARSH July 5, 1864, page 45.26

In the light of these facts, what matters it how much testimony can be found in behalf of Sunday this side of Constantine? We have seen that the institution, historically considered, is entirely detached from the church in the apostles’ days, and from the church subsequent to those days, so long as she maintained her primitive purity, no trace of it being found till more than a hundred years after the resurrection of Christ.ARSH July 5, 1864, page 45.27

Preble.—“Ambrose, bishop of Milan, who died a. d. 397, says: ‘The Lord’s day is sacred, or consecrated, by the resurrection of Christ.’”ARSH July 5, 1864, page 45.28

Reply.—We are not told where this language of Ambrose can be found; neither does Ambrose, if this be his language, tell us where any authority for this change is found in the Bible.ARSH July 5, 1864, page 45.29

Preble.—“Augustine, who died a. d. 430, says: ‘The Lord’s day was by the resurrection declared to Christians; and from that very time it began to be celebrated as the Christian festival.’”ARSH July 5, 1864, page 45.30

Reply.—See the genuine version of Augustine’s testimony in Hist. Sabbath, p. 268, the substance of which is, not that Christ or his apostles changed the day, or that they kept it, but that the “holy doctors [?] of the church” did it. The bishop of Ely thus testifies concerning St. Jerome, who was the cotemporary of Augustine: In St. Jerome’s days, and in the very place where he was residing, the devoted Christians did ordinarily work upon the Lord’s day, when the service of the church was ended.”ARSH July 5, 1864, page 45.31

Preble.—“The persecutors of these Christians were accustomed to put to them this question: ‘Dominicum, servasti?’—‘Hast thou kept the Lord’s day?’ If they had, they were marked as Christians. This was the badge of their Christianity. And if they said they had, and would not recant, they must be put to death. And when they continued steadfast, what was their answer? ‘Christianus sum; intermittere non possum’—‘I am a Christian; I cannot omit it. It is a badge of my religion, and the man who assumes it must of course keep the Lord’s day, because it is the will of his Lord; and should he abandon it, he would be an apostate from his religion.’”ARSH July 5, 1864, page 45.32

Reply.—About all that need be said to this quotation is, that there is not a word of truth in it. It was not till the early part of the seventeenth century that this story was brought forward. Dr. Andrews, bishop of Winchester, England, then produced it to refute Thraske, who was contending for the seventh day. He claimed to have taken it from the “Acta Martyrum.” But Sir Wm. Domville states that he has carefully consulted the most complete edition of that work, and he affirms that no such question as that can be found as having ever been put to the martyrs. Forgery. But what about this work called “Acta Martyrum?” Is it an authentic work? Mosheim states that it is spurious, entitled to no sort of credit whatever. Another forgery. So here we have it again, forgery upon forgery. Surely the prophet used appropriate language when he spoke about a “refuge of lies.” Isaiah 28:17.ARSH July 5, 1864, page 45.33

Preble.—“Eusebius, ‘one of the most learned and eloquent men of the Christian church,’ and called the ‘Father of Ecclesiastical History,’ and who died about a. d. 339, in his ‘Commentary on the Psalms,’ in commenting on the ninety-second Psalm, says: ‘The Word (Christ) by the new covenant, translated and transferred the feast of the Sabbath to the morning light, and gave us the true rest, viz., the saving Lord’s day; the first (day) of the light, in which the Saviour of the world, after all his labors among men, obtained the victory over death.’ ‘On this day, which is the first of the light and of the true Sun, we assemble, after an interval of six days, and celebrate holy and spiritual Sabbaths—even all nations redeemed by him throughout the world—and do those things, according to the spiritual law, which were decreed for the priests to do on the Sabbath; for we make spiritual offerings and sacrifices, which are called sacrifices of praise and rejoicing.’”ARSH July 5, 1864, page 45.34

Reply.—Eusebius, in his Ecclesiastical History, book i, chap 4, distinctly affirms himself to be a no Sabbath man. He may have borne the testimony relative to the first day of the week here ascribed to him; for he was but the flatterer and satellite of the emperor Constantine. See testimony concerning him in Hist. Sabbath, p. 263.ARSH July 5, 1864, page 45.35

Preble.—“Theodoret, another Ecclesiastical Historian, who died about a. d. 460, speaking of the Ebionites, a party of Judaizing Christians, says: ‘They keep the Sabbath according to the Jewish law, and sanctify the Lord’s day in like manner as we do.’ Haret. Fab. ii, 1. ‘This,’ says Prof. Stuart, ‘gives a good historical view of the state of things in the early ages of the church. The zealots for the law wished the Jewish Sabbath to be observed as well as the Lord’s day; for about the latter there appears never to have been any question among any class of christians, so far as I have been able to discover. The early christians, one and all of them, held the first day of the week to be sacred.’”—Sabbath Manual, No. 2, pp. 3-126.ARSH July 5, 1864, page 45.36

Reply.—It seems that, since Prof. Stuart penned the above, others “have been able to discover” further testimony relative to this question. Some of this has already been laid before the reader, and reference given him where more may be found. Enough has been given to show that so far from the early Christians, one and all of them, holding the first day to be sacred, not one of them held it to be sacred previous at least to the heathen edict of Constantine, a. d. 321.ARSH July 5, 1864, page 45.37

Preble.—“Says Mosheim:—‘All Christians were unanimous in setting apart the first day of the week on which the triumphant Saviour arose from the dead, for the solemn celebration of public worship. This pious custom, which was derived from the example of the church of Jerusalem, was founded upon the express appointment of the apostles, who consecrated that day to the same sacred purpose, and was observed universally throughout all the christian churches, as appears from the united testimony of the most credible writers.’—Melanie’s Mosheim, Cent. 1, part II, chap. 4, Sec. 4.”ARSH July 5, 1864, page 45.38

Reply.—Mosheim was a writer of the eighteenth century. Of course then, he was dependent on the writings of the early ages of the gospel dispensation, for the facts which he here states. The only writings that are extant previous to the time of Justin Martyr a. d. 140, are the epistle of Barnabas, Pliny’s letter to Trajan, and the epistle of Ignatius. The epistles of Barnabas and Ignatius are both forgeries, as we have seen. The letter of Pliny speaks of a “stated day” but says nothing of what day it was. Hence there is nothing to support Mosheim’s statement. On the contrary all history sustains the statement of Neander who was a writer of the nineteenth century, and equally credible with Mosheim. He says, “The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intentions of the apostles to establish a divine command in this respect, far from them, and from the early apostolic church, to transfer the law of the Sabbath to Sunday.”—Rose’s Neander, p. 186.ARSH July 5, 1864, page 45.39

Preble.—“Enough of such testimony has been presented to prove that two Sabbaths were observed in the days of the apostles and early christians. The ‘party of Judaizing christians’ kept the seventh day. Those who followed Christ and the apostles kept the first day. And thus it has been and is now; those who follow the Jews, or the teaching of the old dead ‘school-master,’ will of course contend for the seventh-day Sabbath. But those who have followed, and still do follow, the teachings of the Living Jesus and the apostles, will observe the first-day Sabbath.”ARSH July 5, 1864, page 46.1

Reply.—From the few brief facts which we have thus far introduced into this reply, it will be evident that those who adhere to the word of God, and reverence the testimony of the Father and the Son, will adhere to the Sabbath which God instituted, blessed and sanctified for man; while those who choose to follow the “mother of harlots,” will bow to the offspring of paganism and papacy, which she has chosen to adopt as the badge of her authority and power, and keep the first-day Sabbath. We agree with Eld. P. that “enough of such testimony,” as he has adduced, has been presented; for on matters which pertain to our eternal interests, we want testimony that is reliable and true, not that which is born of corruption and fraud, and handed down to curse future generations, through the medium of a “pious credulity.”ARSH July 5, 1864, page 46.2

(To be continued.)

When have Inspired Men Expected the Bliss of Heaven?

UrSe

There is no variance among the inspired writers of the Old Testament and the New, in respect to the time when they expected their reward. They expected no part of it before the resurrection of the dead. And there is no exception to this rule in any inspired writer. This is the most conclusive evidence that the dead sleep, and are not in conscious happiness or misery. We have no reason to say that the dying thief was an inspired man, yet he asked to be remembered at the same time that inspired men expected to be remembered. “Lord remember me when thou comest into thy kingdom.” It is claimed that the Lord granted him more than he asked for-that instead of waiting for that day to arrive, he should enjoy the bliss of the paradise of God immediately. Paradise and the third heaven are the same, 2 Corinthians 12:2-4. It would seem strange indeed if the thief, who found pardoning mercy while dying, should be so distinguishingly honored above such men of God as David. It was some time after the thief died, and, as it is supposed, went to heaven, that Peter said, “For David is not ascended into the heavens.” Acts 2:34. David then had not gone to paradise, when Peter, immersed with the Holy Spirit, preached to the people, on the day of pentecost. Did David, while living, look for his reward sooner? We will hear his testimony.ARSH July 5, 1864, page 46.3

“As for me,” says he, contrasting himself with “men of the world,” “I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness,” Psalm 17:15. The pure in heart shall see God, Matthew 5:8. David expected to see his face in righteousness; but not immediately. He expected to sleep; but he expected to awake with his Redeemer’s likeness. Then he would be satisfied. How this testimony harmonizes with that of the apostle. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3:2. When shall the saints see the Lord and be like him! At death? No; but when he appears. At that time shall those that sleep awake with his likeness. “For the trumpet shall sound, and the dead shall be raised incorruptible.” 1 Corinthians 15:52. Then all the saints shall be satisfied, shall see their Lord and be like him.ARSH July 5, 1864, page 46.4

Said Job, “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 shalt call, and I will answer thee.” It is evident that Job expected to go into the grave and wait all the days of his appointed time-till his Redeemer should come to earth and his change-the resurrection-should come. Then he expected to respond to the voice of the archangel and the trump of God, “Thou shalt call and I will answer thee; thou wilt have a desire to the work of thine hands.”ARSH July 5, 1864, page 46.5

I have affirmed that no inspired man, as recorded in the Bible, ever expected the bliss of paradise, before the resurrection. Of course Enoch and Elijah who did not die, are exceptions. None that have died, as recorded in the Bible ever expressed a thought of entering into conscious joys, immediately at death. If there is a state of conscious happiness for the righteous between death and the resurrection, it is exceedingly strange that no inspired man ever mentioned it; and since it is not mentioned in all the inspired word, I am confident it does not exist. Perhaps the reader will say that what I affirm is false; that inspired men did look for immediate conscious happiness, in the presence of the Lord, at death. What inspired writer has recorded it? Perhaps you answer Paul; for he said he had a desire to depart and be with Christ. So he did; and he is not the only Christian that has had such desire. The time which elapses between death and the resurrection is nothing to the unconscious. To the saint of God, the next moment after he closes his eyes in death he opens them in the resurrection. By faith he triumphs over death as he falls in his icy embrace, the next moment to him he leaves the grave, where he has slept centuries perhaps, and ascends to meet the coming Lord; and as he looks upon the empty grave and calls to mind his last thoughts while struggling with death, he cries out, “O death! where is thy sting? O grave! where is thy victory?”ARSH July 5, 1864, page 46.6

But to the question. Did Paul say he expected to be with Christ immediately at death? No. Then this must not be made to contradict that which we have already quoted from inspired men. We look for them all to agree. When did Paul expect to be with Christ? At his coming. When he came down to the time when he was to close his earthly career and seal his testimony with his blood, he says, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” 2 Timothy 4:6-8.ARSH July 5, 1864, page 46.7

The apostle’s work is now done. He is about to depart. And he tells when he expects to receive the crown of righteousness. It is at the advent and resurrection, the time when all who love Christ’s appearing will also receive a crown. This perfectly agrees with what he says in 1 Thessalonians 4:13-18. “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.” The apostle would comfort his mourning brethren, and to this end he would not have them ignorant concerning them that are asleep. Then if our departed loved ones are now with Christ, he will certainly tell us so. He will not withhold any consolation he can give in truth. If they are now in conscious happiness he will make it known.ARSH July 5, 1864, page 46.8

But all he says of their present state is, they are asleep; and the first and only consolatory words he has to offer relate to the resurrection of the sleeping saints at the coming of Christ, when the living will be changed, and all, the dead and the living, be forever with the Lord. He has not one word to say of their present bliss in the “spirit world”, or anywhere else. This is altogether unaccountable upon the supposition that he believed that those for whom they mourned were in conscious bliss. It is certain from his silence concerning this upon such an occasion, when this information was so much needed, and when he himself proposed on the outset to dispel their ignorance concerning those who were asleep, that he did not believe in such a state for the dead and the doctrine is entirely fabulous. The hope of bliss in a disembodied state is no part of the Christian hope. In fact such a thing as disembodied men is unknown, unrecorded, and unrecognized, throughout all the Book of God. But how sweet the true consolation and hope as expressed by the apostle:ARSH July 5, 1864, page 46.9

“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. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first; Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.”ARSH July 5, 1864, page 46.10

Yes! Amen! Comfort one another with these words of true Bible believer’s consolation. And let all the people say, Amen. And let all ministers of the present day comfort their bereaved hearers with these words! the coming of Christ and the resurrection! But they will not do it, because they suppose they have something better.ARSH July 5, 1864, page 46.11

R. F. Cottrell.

The Advocate with the Father

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“Prayer is the soul’s sincere desire.”ARSH July 5, 1864, page 46.12

Thus saith the poet. But, alas! how many prayers we hear which seem to contain no desire and no sincerity. Oh, that Christians would realize the nature of prayer as it really is, and the blessed privilege we enjoy of coming to the throne of grace by means of the “Advocate.” Just think for a moment what would be our condition if we were deprived of this boon. We are left here in a world of sin, pitifully weak mortals, in constant danger of going astray and violating God’s law. By its transgression we incur the penalty of death, and how can we escape it? God in infinite mercy, has provided a way for “if any man sin, we have an advocate with the Father.” Thus the load of guilt and sin may be removed, and the Christian experience the joys of sins forgiven. Were it not for prayer the conscience would become overwhelmingly burdened with accumulating guilt, or else become so hardened that its office would cease and sin lose its enormity.ARSH July 5, 1864, page 46.13

In view of the priceless privilege we may enjoy, does it not become us to study carefully the matter and manner of our prayers, that we may approach the throne with “reverence and godly fear.” How often have we been shocked to see men with unbended knees take the name of the Lord (I had almost said in vain) into their lips as though he were but an equal. If we realize even in a slight degree, the difference between the creature and the Creator, and our dependence upon an independent God, we shall come in the “depths of humility.”ARSH July 5, 1864, page 46.14

We should also consider whom we are to address. If we have transgressed the Father’s commandments we should seek forgiveness of Him. If we wish for temporal or spiritual blessings, to whom should we go except to the giver of those blessings? We have heard long prayers, every word of which was addressed to Christ as the hearer and answerer of prayer. Such prayers may do for those who believe that the Law of God is abrogated and the “commandments of Christ” substituted in their stead, but for those who believe in “repentance toward God and faith in his Son” it seems more appropriate to come to God through the “advocate with the Father, Jesus Christ the righteous,” ever remembering thatARSH July 5, 1864, page 46.15

“Prayer is the Christian’s vital breath;”ARSH July 5, 1864, page 46.16

and that “Restraining prayer, we cease to fight.” W. C. Gage. Manchester, N. H.ARSH July 5, 1864, page 46.17

Report from Bro Cottrell

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Bro. White: There are indications of good in western N. Y. The church appears to be advancing. A few have been added to the number of Sabbath keepers, and a good work is going on for the youth among us-some who had formerly united with the church are being awakened to more faithfulness and activity in the cause, and others are coming forward to profess their faith in Christ and join our number. A few weeks since, I baptized five at Olcott, three of whom were precious youths, and at our monthly meeting recently held at Hamlin, five more were baptized. Three of these also were young persons, who thus solemnly witnessed their faith in Christ and dedicated themselves to the service of God. May all these dear children prove faithful to their vows, live for him who died for them and finally find a place in the everlasting kingdom. One sister who has lately commenced to keep the Sabbath and who desired baptism at this meeting, was not present: the hindering cause unknown.ARSH July 5, 1864, page 47.1

We enjoyed a degree of the good Spirit at this meeting, especially, while attending to the solemn ordinances of the Lord’s house. There was a feeling of poverty among us, without which we should never ardently strive for the true riches. May we never be left to say, I am rich and increased in goods and have need of nothing, while in fact we are poor, and miserable, and wretched, and blind, and naked. But may we indeed be rich in faith and heirs of the kingdom that God has promised to them that love him.ARSH July 5, 1864, page 47.2

R. F. Cottrell.
June 15. 1864.

Report from Bro. Bates

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Bro. White: Since the Conference at Battle Creek, I have visited the churches in Woodhull, and Owasso, Shi. Co., Locke, Ing. Co., and St Charles, Sag. Co., Michigan.ARSH July 5, 1864, page 47.3

May 25-30 in Woodhull, held seven meetings, and visited families.ARSH July 5, 1864, page 47.4

May 31 to June 7, in Locke, had seven meetings; baptizing, and a funeral.ARSH July 5, 1864, page 47.5

June 7-9 two meetings in Owasso.ARSH July 5, 1864, page 47.6

June 10-13 held seven meetings and attended one funeral in St Charles. In the two former places the brethren are laboring to have things in order, while in the two latter, brethren have been more successful, and are carefully watching to keep things in order. Of the church in St Charles, one of their officers remarked last evening that he believed they were all united and, further, they believed it was their duty to settle all their difficulties, and then, when the messengers came to visit them they could be benefited and blessed in attending the series of meetings.ARSH July 5, 1864, page 47.7

In all the above named places our meetings were good and spiritual, with this addition: their neighbors manifested a stronger desire to hear the truth than heretofore, and some are uniting with the church and others are investigating.ARSH July 5, 1864, page 47.8

Joseph Bates.
Chesaning, June 14, 1864.

Giving

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But why is self-denial in general, so little practiced at present among the Methodists? Why is so exceedingly little of it to be found even in the oldest and largest societies? The more I observe and consider these things, the more clearly it appears what is the cause of this in London, in Bristol, in Dublin, in Cork. The Methodists grow more and more self-indulgent because they growrich .... And it is an observation which admits of a very few exceptions, that nine in ten of these decreased in grace in the same proportion as they increased in wealth.... Do you gain all you can, and do you save all you can? Then you must in the nature of things grow rich. Then if you have any desire to escape the damnation of hell, give all you can; otherwise I can have no more hope of your salvation, than that of Judas Iscariot. I call God to record upon my soul, that I advise no more than I, practice. I do, blessed be God, gain, and save, and give, all I can. And so, I trust in God I shall do, while the breath of God is in my nostrils.—John Wesley.ARSH July 5, 1864, page 47.9

Letters

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“Then they that feared the Lord, spake often one to another.”

This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith.ARSH July 5, 1864, page 47.10

From Bro. Macomber

Bro. White: I am happy to think that I am numbered with the children of the Lord.ARSH July 5, 1864, page 47.11

I often think of Moses when he made the wise choice to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompense of the reward.ARSH July 5, 1864, page 47.12

It seems by the account given that God’s people suffered afflictions; and to be numbered with Christ’s followers was a reproach.ARSH July 5, 1864, page 47.13

So it is to-day. But these few light afflictions are but for a moment and work for us a far more exceeding and eternal weight of glory. Nothing will outweigh this. I have made up my mind to serve the Lord let what will come. The Lord will give strength to overcome. Praise his name.ARSH July 5, 1864, page 47.14

The cause is prospering in this portion of the Lord’s vineyard. The seed sown by Bro. Cornell while here last winter, is springing forth. Although small as yet, still I believe the good word was treasured up by more good and honest hearts. May water from the wells of salvation cause them to germinate soon and spring forth unto eternal life.ARSH July 5, 1864, page 47.15

Yours in patient waiting for the inheritance.ARSH July 5, 1864, page 47.16

E. Macomber.
Block Island, R. I.

P. S. I hope the messengers of the Lord will be mindful of this place in their journeyings. E. M.ARSH July 5, 1864, page 47.17

From Bro. Matteson

Bro. White: May 14 and 15, we met with Bro. Sanborn according to agreement, and I for one can say that I rejoiced at this meeting. Bro. Sanborn is toiling for the good cause, and we hope to meet him at the end of our journey in the paradise of God. Bro. S. was called away from us so suddenly that he could not join with us in the celebration of the ordinances. Two weeks afterwards we convened for this purpose. The brethren and sisters had never attended the washing of feet, and some fear was entertained that this would not do. But when the example of our blessed Master was held up, all went forward to follow the Lord. Jesus was in our midst, and we had a refreshing season. All hearts were melted, and new determinations were formed to press on to the everlasting kingdom. One was added to our number. We have organized s. b. which amounts to $59.ARSH July 5, 1864, page 47.18

We want to move in harmony with the body and to join our State association at the first opportunity. It is our desire to go with the remnant of God’s people to mount Zion, and to give all the praise to the Lamb of God in his glorious kingdom, forever.ARSH July 5, 1864, page 47.19

John Matteson.
Poy Sippi, Wis. June, 1864

Extracts from Letters

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Bro. J. Banks writes from Oakfield, Mich.: I would be glad to tell the brethren and sisters my feelings of thankfulness to the Lord, but language will not express them. He has been very good to me and mine. I have been greatly strengthened by the labors of Brn. Andrews and Byington, on their late tour in Michigan. May God bless them and all his other messengers.ARSH July 5, 1864, page 47.20

Bro. P. Strong, Jr., writes from Pine Grove Mills, Mich.: At our last monthly meeting in Allegan, my mind was carried forward to the time when all the saints shall come up from the four quarters of the earth made new, monthly, i. e., from one new moon to another, Isaiah 66:23, to worship God. And what is still better, the much-despised Sabbath will be there; for they shall also come up from Sabbath to Sabbath, and immortalized saints, who have tried to keep it, will honor him who has saved them in their obedience. And all will be in unison with the great Head. And as we have the privilege of partaking of the fruit of the tree of life, each heart will beat with gratitude to God for his fulfilled promise. Brethren, this is worth striving for. And may we, as we draw near home, feel a deeper interest in the message, and a deeper consecration before God.ARSH July 5, 1864, page 47.21

Bro. C. Ruiter writes from Cowansville: We are not members of the Seventh-day Adventist church, but wish to do something for the advancement of the truth. We have never heard a regular course of lectures from any connected with you, but have listened to quite a number of detached discourses, and read several of your books, which makes us interested in the views you advocate, and desirous to be found with the remnant that keep the “commandments of God and the faith of Jesus.”ARSH July 5, 1864, page 47.22

We have no Sabbath preaching in our vicinity or hardly within our reach.ARSH July 5, 1864, page 47.23

I expected to have seen Brn. A. or D. T. Bourdeau and Hutchins before now, as they kindly visited us last summer; and offered to come and spend a few days, or weeks, with us when they were sent for. But for lack of faith and exertion, together with sickness in the neighborhood which still continues, they have not been sent for. There are several besides ourselves that would appreciate a visit from some of the Lord’s Messengers, while others choose to follow the priests, described in Ezekiel 22:26. I greatly desire to hear the word of God spoken in its purity to our neighbors or in this vicinity and hope a request will be made in time, that we may be remembered.ARSH July 5, 1864, page 47.24

Bro. J. Nichols writes from La Porte City, Iowa: Why is it there is so much said against the law of God? Is it not because Satan rules the mind of the people, and is leading them on in rebellion against the God of Heaven? But God has not left us without a chance to be reconciled to him. He has given his Son to die for us, that by believing him and accepting salvation through him, we might be brought again into God’s favor, which we have lost by breaking his law. This is enough to convince the candid that God’s law is not abolished, repealed, or changed, but still exists in all its force and beauty.ARSH July 5, 1864, page 47.25

Bro. A. Hayes writes from Little Prairie, Wis.: The perils of the last days are upon us. Dark and heavy clouds are arising, which indicate the coming of a dreadful storm; and whatever preparation we need to stand the storm, must be made immediately. I pray the Lord to help us to open our eyes to these things, and examine ourselves closely, to see if we are in the faith or not.ARSH July 5, 1864, page 47.26

Bro. A. Vansyoc writes from Sandyville, Iowa: We, as a church, are still striving to do our Lord’s will. I think southern Iowa is in a more prosperous condition than they have been for two years previous.ARSH July 5, 1864, page 47.27

Obituary notices

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Fell asleep in Jesus, near Lisbon, Iowa, June 13, 1864, Sr. Hetty Andre, in the twenty-seventh year of her age. Her disease was consumption. She leaves a large circle of friends to mourn her loss. Her life was exemplary and she loved the commandments of God, and was known only to be loved.ARSH July 5, 1864, page 47.28

The writer spoke to a large and attentive audience from Psalm 116:15.ARSH July 5, 1864, page 47.29

“She lived her Saviour to adore,
And meekly all her sufferings bore,
She loved, and all resigned to God,
Nor murmured at his chastening rod.”
W. H. Brinkerhoff.ARSH July 5, 1864, page 47.30

Died in Hubbardston, Mass., Oct. 3rd, 1862, of typhoid fever, Luke Hale, youngest son of the late Thomas, and Sr. Mary Hale, aged 12 years. Also on his return from the war, in Cleveland, Ohio, Sept. 12th, 1863, of consumption, their second son, Hobart L. Hale, aged 22 years.ARSH July 5, 1864, page 47.31

The Review and Herald

No Authorcode

BATTLE CREEK, MICH., THIRD-DAY JULY 5, 1864

A Work to be Done for the Army

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A brother who was drafted, and is now in the service, writes from Virginia, June 11, 1864. I received a paper from home to-day. I received one before this and could hardly get time to read it, so many wanted it. It was lent and read by as many as a hundred, I think. And as soon as I got the Review to day, What a rush there was for it, with expressions like these: “Can I take the paper?” “Can I take it when he gets through with it?” “Why don’t the Christian Commission let us have some of these papers?” etc, etc.ARSH July 5, 1864, page 48.1

Brethren, cannot a fund be raised to furnish the soldiers with some of our papers and tracts? Papers are very scarce here, and all want to read. Seeing them resort to cards and other things, I asked one of them the cause. He said that he could not get anything to read, and it was not nature to he idle. I asked him if he had a Bible, the answer was, No. I had two, so I gave him one. He reads it and my paper. I have not seen a card in his hand since, and he says that when he draws his pay, he will send for the paper.ARSH July 5, 1864, page 48.2

Bro A. C. Bourdeau. We received your appointment for Fletcher, Montgomery and West Enosburgh, and had it on file for publication in season. But the wind, one warm day, took the liberty to lay it in a very obscure place, where it was overlooked till it was too late for insertion. This will explain its non-appearance.ARSH July 5, 1864, page 48.3

Old Style and New

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We republish the following by request from Review Vol. xii, No. 12.ARSH July 5, 1864, page 48.4

Concerning the change from Old Style to New, we give the following extract from the Encyclopedia Americana, Art., Calendar. Having given a description of the Julian Calendar, it continues:ARSH July 5, 1864, page 48.5

“This calendar continued in use among the Romans until the fall of the empire, and throughout Christendom till 1582. The festivals of the Christian church were determined by it. With regard to Easter, however, it was necessary to have reference to the course of the moon. The Jews celebrated Easter (i. e., the Passover,) on the 14th of the month Nisan; (or March;) the Christians in the same month, but always on a Sunday. Now, as the Easter of the Christians sometimes coincided with the Passover of the Jews, and it was thought unchristian to celebrate so important a festival at the same time as the Jews did, it was resolved, at the council of Nice, a. d. 325, that, from that time, Easter should be solemnized on the Sunday following the first full-moon after the vernal equinox, which was then supposed to take place on the 21st of March. As the course of the moon was thus made the foundation for determining the time of Easter, the lunar cycle of Meton was taken for this purpose; according to which the year contains 3651 days, and the new moons, after a period of 19 years, return on the same days as before. The inaccuracy of the Julian year thus combined with the lunar cycle, must have soon discovered itself, on a comparison With the true time of the commencement of the equinoxes, since the received length of 3651 days exceeds the true by about 11 minutes; so that, for every such Julian year, the equinox receded 11 minutes, or a day in about 130 years. In consequence of this, in the 16th century, the vernal equinox had changed its place in the calendar from the 21st to the 10th; i. e., it really took place on the 10th instead of the 21st, on which it was placed in the calendar. Aloysius Lilius, a physician of Verona, projected a plan for amending the calendar, which, after his death, was presented by his brother to pope Gregory XIII. To carry it into execution, the pope assembled a number of prelates and learned men. In 1577, the proposed change was adopted by all the Catholic princes; and, in 1582, Gregory issued a brief, abolishing the Julian calendar in all Catholic countries, and introducing in its stead the one now in use, under the name of the Gregorian or reformed calendar, or the new style, as the other was now called the old style. The amendment consisted in this: 10 days were dropped after the 4th of Oct. 1582, and the 15th was reckoned immediately after the 4th.”ARSH July 5, 1864, page 48.6

Thus the change made by Gregory was simply dropping ten days in the reckoning of the month, and calling the 5th the 15th. But our opponents can claim nothing from this against the Sabbath; for this change would not in the least affect the reckoning of the days of the week. Thus the 4th of Oct., 1582 fell on Thursday. The next day, Friday, instead of being called the fifth, was called the fifteenth; but it held its order in the week just as usual. So we see that the regular succession of weeks, and the regular recurrence of the Sabbath was in no wise interrupted by this change.ARSH July 5, 1864, page 48.7

Note from Bro. Goodenough

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Bro. White: I have given twenty-one lectures in the town of Delony, Sauk Co., Wis. The Lord was with his truth, and several have taken their stand with the remnant. The interest is good and I think that several more will soon go with them. I am going next week to Kilborn City. It is a new field and they have never heard the truth nor much about it. Pray for me. Yours for the prize.ARSH July 5, 1864, page 48.8

J. R. Goodenough.
Logansville, Wis.

Report from Bro. Sanborn

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Bro. White: Pursuant to appointment, I have preached here eight times to attentive congregations. This is a place where Bro. L. G. Bostwick has been giving a course of lectures. About twenty-five have commenced keeping the Sabbath. But when I preached on the importance of our cleansing ourselves from all filthiness of the flesh and spirit, some began to draw back and cling to their tobacco, while others gave it up at once. Six were baptized, and a church of twelve members was organized, with s. b. amounting to fifty dollars a year. A number of others will unite soon. There are many good openings here for preaching which Bro. G. is going to prove as fast as possible. I go on this morning to my appointment in Minnesota.ARSH July 5, 1864, page 48.9

I. Sanborn.
Port Andrew, Wis.

Appointments

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If Providence permit, I will meet with the brethren at Victor, Ontario Co., N. Y., at their Quarterly Meeting, the second Sabbath and first day in July. Probably the old tent will be pitched.ARSH July 5, 1864, page 48.10

To those who have written me at Rochester, requesting labor, I would say that I will make the best arrangements I can to meet their requests, and give notice of the same.ARSH July 5, 1864, page 48.11

J. N. Andrews.
Battle Greek, June 28.

Eld. John Byington appoints to preach in Burlington next Sabbath, July 9.ARSH July 5, 1864, page 48.12

Business Department

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Business Notes

Solomon Myers. 50 cents due.ARSH July 5, 1864, page 48.13

T. Bryant. We mail the Review regularly to W. Shute, Fairhaven, Ct.ARSH July 5, 1864, page 48.14

The P. O. address of S. N. Haskell is South Lancaster, Mass.ARSH July 5, 1864, page 48.15

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 July 5, 1864, page 48.16

Elder G Cruzan 3,00,xxvi,1. M Hale 2,00,xxvi,1. A Lamb 2,00,xxvi,1. L Hall 5,00,xxvi,13. W H Dorcas 2,00,xxvi,1. I Brink 2,00,xxvi,1. J W Shaul 2,00,xxvi,14. A Prescott 2,00,xxvi.1. T S McDonald 2,00,xxv,11. M A Crary 2,00,xxvi,20. J Noyes 5,00,xxv,1. H W Kellogg 2,00,xxvi,1. M W Neal 5,00,xxvii,15. S Neal 2,00,xxvii,14. M W Neal for R Collier, J Adamson sen, M Neal and J Rich each 0,50,xxv,1. H A Pierce for R Whitney 1,00,xxvi,1. L A Rice 1,00,xxv,14. L J Hall 2,00,xxv,16. Elsa Nichols 5,00,xxvii,1. M B Bronson 1,00,xxv,1. J Craig 2,00,xxv,22. Wm Gilmore 2,00,xxvi,1. Mary Woodard 1,00,xxiv,12. H Anway 1,00,xxiv,1. A Spencer 2,35,xxvi,1. J Clarke 2,00,xxvi,1. H Hill 1,00,xxv,17. O Mears for J Mears 1,00,xxvi,1. W Farrar 2,53,xxvii,1. M Bounds 1,00,xxii,1. J Iden 3,63,xxiv,1. J M Sealy 2,00,xxvi,1. J Grimes 2,10, xxiv,1. J S Preston 1,00,xxvi,1. J Jeffrey 1,00,xxvi,1. W S Hall 1,00,xxvi,1. C E P Howe 1,00,xxvi,1. J O Keep 1,00,xxvi,1. J D Jacobs 1,00,xxvi,1. G Sweet 3,00,xxvi,14. A Whitney 2,00,xxvi,1. G F Richmond for F Loomis and U Fellows each 0,50,xxv,1. T B Cowgill 1,00,xxvii,1. B Auten 2,00,xxv,18. S Bliven 2,45,xxvii, 1. E F Rood 1,00,xxiv,15. F Howe for A Howe 1,00,xxvi,1. H S Meader 1,00,xxvi,1. J Mousehunt 2,00,xxv,21. L P Russell 100,xxv,1. M A Cornell 3,00,xxv,1. A Fenner 2,00,xxiv,1. C Copeland 2,00,xxv,6. C D Bixby for H Coffer 1,00,xxvi,1. C D Bixby 2,00,xxiv,1. G Crownheart 2,00,xxiii,11. J D Hough for J Hope 1,00,xxvi,1. O Butts 1,00,xxv,14. L Lane for W Bangs 1,00,xxvi,1. D Warren 2,00,xxvi,1. C M Hemingway 2,00,xxiv,1. E Jones 2,00,xxv,1. J D Hough for W Muller 1,00, xxv,1. C Rathburn 2,00,xxiii,1. D M Harper 1,00,xxiv,22. J C Seeley 4,00,xxv,1. D W Bartholomew 1,00,xxv,8. S S Post 2,00,xxvi,1. G W Chamberlain 2,00,xxv,1. B Dutton 2,15,xxv,1. W Potter 1,00,xxv,8. S A Snyder 1,00,xxv,1. D H Sanborn 4,00,xxviii,1. W Goodale 3,00,xxvii,1. F N Bartholomew for L Spencer 0,50,xxv,1. P Shell 4,50,xxv,1. R A Worden 1,00,xxv,5. H Morgan 1,00,xxvi,2. M McConnell 2,00,xxvi,9. I W Barker 2,00,xxvi,2. W Nye 2,00,xxvi,2. M Salisbury 2,00,xxvi,2. W Hayes 2,00,xxvi,9. F G Worden for Eld J S Pennoyer 1,00,xxvi,1. A A Farnsworth 2,00,xxv,1. W Mott 1,00,xxv,1. H Abbott 1,00,xxv,1. W G Kendall 1,75,xxvi,1. R G Curtis 2,00,xxiii,1. A S Johnson 5,00,xxvi,1. H Town 2,00,xxv,1. P Miller jr 2,00,xxv,1. C Spencer 1,00,xxvi,1. H W Decker 2,00,xxv,13. E O Nelson 4,00,xxiv,14. A Pierce 1,00,xxiv,1. V V Wheeler for R Eucher 1,00,xxvi,1. W Bryant 4,00,xxviii,1. W Bryant for Susan Elliott 4,00,xxvi,1. W Gulick 1,50,xxiv,18. M A Rose 1,00,xxvi,1. J F Eastman 1,75,xxiii, 1. P H Cady 2,00,xxiv,1. H Thurber 3,00,xxv,5. W A Spencer 1,00,xxiii,14. E S Faxon 1,00,xxv,1. Mrs M Howe 0,50,xxiv,20. Mrs L Gridley 1,06,xxvi,1. S Ferribe 1,00,xxvi,1. J T Orton 4,00,xxiv,3. L Newcomb 2,00,xxiv,10. J Q Foy 1,00,xxv,1. J Eggleston 2,00,xxv,1. S Buzzell 1,00,xxiv,21. Miss G Freers 0,50,xxv,14. J F Carman 1,00xxv,1. E Carman 1,00,xxvi,1. S A Street 1,00,xxv,8. L M Sheldon for Mrs J F Coville 1,00,xxvi,1. L Griswold 2,00,xxv,1. L G Bostwick, 1,00,xxiii,15. H Beecher 2,50,xxvi,18. W F Cole 100,xxv,1. J A Skinner 1,00,xxvi,1. S C Scott 0,50,xxv,1. C E Pierce 1,00,xxvi,1. E Clough 0,50,xxv,1. C M Holden 1,00,xxvi,1. H Hodgson 2,00,xxiii,1. R E Slater 1,00,xxvi,1. G W Perry 2,00,xxiii,14. A M Clark, 2,00,xxvi,1. C Flemming 2,00,xxvi,1.ARSH July 5, 1864, page 48.17

M Hill 2,00,xxvi,1. A Whitmore 2,00,xxiv,1. M W Stockwell 2,00,xxvi,7. Mrs H Johnson 1,00,xxv,1. B Armitage for W Armitage 1,00,xxvi1. D Houghton 1,xxvi,1. W E Newcomb 2,00,xxvi,1. J W Burtis 2,00,xxv,14. W S Urquhart 2,00,xxvi,13.ARSH July 5, 1864, page 48.18

Books Sent By Mail

Wm Muller, England, $2. Mrs M Hale 45c. E A Brown 65c. C M Holland 50c. L B Fish 61c. M A Crary 83c. J E Taber 17c. H A Pierce $1,87. N G Saunders $1,71. H Harlow $1. E Starbuck $2. Mrs F Lewis 12c. Mrs E B Stevenson 30c. S O Winslow 36c. C E P Howe $2,75. A Chafee 30c. G F Richmond 40c. F W Morse $1,10. S Bliven 50. D W Bartholomew 60c. S J Wakeling 68c.ARSH July 5, 1864, page 48.19

Books Sent By Express

J H Rogers, Kidder, Caldwell Co., Mo., $18.ARSH July 5, 1864, page 48.20

Cash Received on Account

L G Bostwick for I Sanborn $2. J N Andrews for S A McPherson $9. Benn Auten $150. Elam Van Deusen $5. J H Waggoner $3,07. J Bates $1. J A Demill $1,50. J B Lamson $7,86. W S Salisbury $12,50.ARSH July 5, 1864, page 48.21

General Conference Missionary Fund

Mrs Mary Hale (s. b.) $1,80. Adaline Lamb $2. M J Chapman $1,57. Sarah Bliven $2. J A Demill $20. Maryetta Demill $2.ARSH July 5, 1864, page 48.22

For Shares in Publishing Association

Lewis Hackett $10.ARSH July 5, 1864, page 48.23

Books Sent by Rail Road as Freight

J B Frisbie, Chelsea, Mich., $23,18.ARSH July 5, 1864, page 48.24

Receipts for New Publications

A S Gillet $2. J E Titus $1. J H Sparks $2. Wm McPheter $2,75. J P Hunt $3. A M Gravel $3,75. M A Crary $3. Benn Auten $1,75. E S Faxon $1,25.ARSH July 5, 1864, page 48.25