V112 LADJ2JV 
AND SABBATII IIERALD. 
"Here is the Patience of the Saints; here are they that keep the Commandments of God and thePaith of Jesus.,, 
V o I,. I V. 
ROCHESTER, N. Y., THIRD-DAY, OCTOBER, 25, 1853. 
No 16. 
THE RETURN. 
TUNE—" Lilly Dale." 
"Igo to prepare a place for you. And if Igo and prepare a 
place for you, I will come again, and re 301V0 you unto myself; 
that where I am there ye may be also."—John xiv, 2, 3. 
iTwAs a doleful night, on Calvary's height, 
When the Lamb of God was slain; 
But Hope's cheering ray, shone bright o'er the day, 
When he rose from the tomb again. 
CHOSUS.--0 Jesus! my Saviour! dear Saviour come! 
Our hearts weary grow, 
Of thy longer delay- 
0 hasten to gather us home ! 
" I go," he said, " to prepare a plate," 
Blest mansions in glory's domain; 
And the promise, sure, sweetly fell from his lips, 
" For you I'll return again !" 
Through storm and night, so dark and drear, 
In perils, grief and pain, 
Thy people have sighed for the promised day, 
When thou wouldst return again ! 
How long, 0 Lord, shall we watch and weep, 
For the rightful Heir to reign? 
And the myriad saints in silence sleep, 
Who wait thy return again? 
 
See the signs fulfilled of his Advent near! 
Soon he comes in his kingdom to reign ! 
Not long will the wheels of his chariot stay, 
That brings his return again! 
The soul that once bowed with its burden of woe, 
Shall rejoice o'er the flowery plain, 
And a dazzling erown deck the care-worn brow 
When the King in his beauty shall reign 
No tears or death shall await them more, 
Who the better land attain; 
0, we long to hail, with rapturous joy, 
Thy glorious return again 
Rochester, Oct. 17th, 1853. �ANNIE a. SMITH. 
THE ABRARAMIC COVENANT. 
13Y JOHN C. DAY. 
AND if ye be Christ's, then are ye Abraham's 
seed and heirs according to the promise. Gal. iii, 29. 
It will be my purpose to show that this promise 
has been, and still is the property of the church 
in all ages and under all dispensations, and will 
continue thus, until its consummation. The work 
of redemption is the, great work of God by which 
from eternity he purposed to make known to the 
principalities and powers in heavenly places his 
manifold wisdom. This work, though composed 
of many parts, and continued from age to age, un-
der different dispensations, is one; the church is 
one, and the covenant with the church is one.—
Immediately after the apostasy in Paradise, the 
work of redemption commenced. The voice of the 
Lord God was heard walking in the garden in the 
cool of the day. Having summoned the guilty 
parents of our race before him, and examined them 
on the subject of the revolt, the Lord turned to 
the serpent and said unto him, "Because thou hast 
done this, thou art cursed above all cattle and 
above every beast of the field ; upon thy belly 
shalt thou go, and dust shalt thou eat all the days 
of thy life: and I will put enmity between thee 
and the woman, and between thy seed and .her 
seed ; it shall bruise thy head, and thou shalt 
bruise his heel." Gen. iii, 14, 15. 
This may with strictness be considered the be-
ginning of the gospel of Jesus Christ. In this 
sentence, pronounced upon the serpent and his 
seed, was the first exhibition or • revelation of the 
eternal counsel of peace, or covenant of redemp-
tion, between the Father and the Son, which is the 
unchangeable foundation and source of all the 
merciful dispensations to our fallen race. This 
curse upon Satan, contains the sum of all blessings 
which a merciful God bestows on sinful man. It 
is a prophecy and a promise, which have ever since 
been fulfilling, but have not yet received their en-
tire accomplishment. It comprises the whole Gos-
pel, and a prophetical history of the oppostion with 
which it should meet, and the success with which 
it should be crowned in all ages and coun-
tries to the end of time. Indeed almost the whole 
history of the church and of the world through 
time and to eternity is comprehended in this sin-
gle verse. 
By the seed of the woman, with almost univer-
sal consent, we are here to understand, Christ, as 
prominent, and all his..believing people as one with 
him, and members of the mystical body of which 
he is the head. Christ and his people, of all ages 
and nation's, are the seed of the woman, in contra-
distinction to Satan and all who adhere to his cause, 
designated as the serpent and his seed. In this 
construction, all the principal commentators agree. 
In this early promise, Christ was presented as a 
covenant for the people; and upon the ground of 
this promise the church, commencing with the 
first human pair, was originally founded. With 
reference to this promise sacrifices were divinely 
instituted as types of the great atonement to be 
made once in the end of the world, and as sacred 
memorials of God's gracious and everlasting cov-
enant. By faith in this promise, Abel offered un-
to God a more acceptable sacrifice than Cain. By 
faith in this promise, the people of God, in the 
days of Enos, began to call upon, or, according to 
the margin, to call themselves by the name of the 
Lord ; [Gen. iv, 26,] thus distinguishing themselves 
from the rest of the world by an open and solemn 
profession. By faith in this promise, from time to 
time, in some manner and form, renewed and con-
firmed, the church of God was continued from gen-
eration to generation, to the days of Noah, and 
thence to the days of Abraham. 
From the beginning, until the Abrahamic dis-
pensation, the church, so far as we can learn from 
the sacred oracles, was continued in the domestic 
or family state. The patriarch of a family was al-
so the patriarch of that part or branch of the 
church, which the members of his family compos- 
ed. �
But for wise and important purposes, the 
Lord, in due time, saw fit to bring his church into 
a more compact and regularly organized body, fa-
vored with a clearer dispensation of his covenant, 
and distinguished by a more special and visible 
seal. In pursuance of this great design, he called 
Abraham to go out from his country and his kin-
dred, and his father's house, into a land which he 
would shew him ; that in his family the church 
might be regularly formed, and that with him, as 
the heir of the world, and the constituted father 
of all them that beleive, his everlasting covenant 
might be established. 
From that memorable period, forward to the 
end of time, the church was to be considered one 
great family, composed of the children, either nat-
ural or adopted of Abraham ; and accordingly, in 
Abraham as the constituted patriarch, all the fain 
ilies of the earth were to be blessed. At the time 
of Abraham's call, the promise, in theo, and thy 
seed, shall all the families of the earth be blest, 
was first made to, im. This, as none, I believe, 
will deny, is the very same promise, or a promise 
of the same comprehensive import, with that giv-
en in Paradise, that the seed of the woman should 
bruise the serpent's head. iuffer me to review 
this for a moment. Is not the representation, hero 
briefly given, correct and scriptural? Is not the 
work of redemption one, though in constant pro-
gression ? Is not the church, though under differ-
ent dispensations, throughout all ages, one? Was 
not the church primevally founded on the gracious 
promise of the Messiah, first given in Paradise? 
and did it not continue upon that foundation till 
the days of Abraham ? Was not the promise to 
Abraham, in thee and in thy seed, shall all nations 
be blessed, though different in form, yet in sub-
stance the same with that given in Paradise, that 
the seed of the woman should bruise the serpent's 
head ? and if so, then did not this same promise 
continue to be the foundation of the church under 
the Abrahamic dispensation as before, from the 
beginning, it had been ? Was there not in the 
days of Abraham a great and important advance? 
Was not the church at that period advanced to a 
higher state under a clearer and more favorable 
dispensation ? and is it then to be supposed that in 
this, its advanced state, it was removed from the 
foundation of a promise comprising the Messiah, 
and all the blessings of his kingdom, and placed 
upon the foundation of a promise, or promises, of 
a very different nature and comprising only tempo-
ral blessings? Certainly it is not to be supposed 
that after resting two thousand years, from Adam 
to Abraham, upon a promise including all the bless-
ings of salvation, the church of God, thus advanc-
ed to a higher state, was placed, for two thousand 
years, from Abraham to Christ, on the foundation 
of merely temporal promises. Not so Other 
foundation can no man lay for the church of God, 
in any period of the world, than that which is laid 
—even Christ. 
For what purpose, it might be asked, was the 
great promise, comprising the Messiah, and all the 
blessings of his kingdom, renewed at the time of 
Abraham's call, if, under the dispensation then to 
take place, the church was not to be grounded up-
on it? Undoubtedly, as the church formed in 
Abraham's family, was but a continuation of the 
same church of God, which, two thousand years be-
fore commenced with the believing parents of our 
race, so it remained, though under a different econ-
omy, yet on the same foundation; and on the 
same foundation, though under different economies, 
the same church has remained to the present day, 
and will remain as long as the moon endureth. 
With this view of the subject, it is very easy to 
see how believers in Christ are the children of 
Abraham ; and as his children are blest with him 
as heirs of Jesus Christ, as it is by virtue of ,that 
covenant, by which the church was formed in his 
family, how can they be children and heirs by vir-
tue of that covenant, unless the covenant and 
church formed by it be continued. 
In order more fully to see that the covenant 
with Abraham was but one, and contained all the 
great and precious promises ever made to him, it 
may be useful to take a connected view of God's 
covenant transactions with that distinguished pa-
triarch. Somewhat more than two thousand years 
after the creation, and about four hundred and 
twenty-six years after the flood, when the descend-
ants of Noah had very generally apostatized from 
the true religion and devoted themselves toidola-
try, the Lord said unto Abram, " Get thee out 
from thy country and from thy kindred, and from 
thy father's house, unto a land that I will shew 
thee; and I will make of thee a great nation, and 
I will bless thee and will make thy name great ; 
and thou shalt be -a blessing : and I will bless them 
that blase thee, and curse him that curgeth thee : 
122 �
THE REVIEW AND HERALD. 
and in thee shall all families of the earth be bless- 
ed." Gen. iii, 1-8. 
By faith Abraham obeyed and went out, not 
knowing whither he went, Heb. xi, 8. On his 
arrival at Moreh in the land of Canaan, the same 
year after his departure from Haran, the Lord ap-
peared unto Abram and said," Unto thy seed will 
I give this land : and there builded he an altar unto 
the Lord who appeared unto him." Gen. xii, '7. 
On the departure of Lot from between Bethel and 
Ai, where Abram sojourned three or four years af-
ter his arrival in Canaan, the Lord said to Abram, 
" Lift up now thine eyes and look from the place 
where thou art, northward, and southward, and 
eastward, and westward: for all the land which 
thou seest, to thee will I give it, and to thy seed 
forever. And I will make thy seed as the dust of 
the earth." Gen. xiii, 14-16. Then Abram remov-
ed his tent from between Bethel and Ai, to the 
plain of Mamre, in Hebron and built there an al-
tar unto the Lord. 
About eight years after his arrival in Canaan on 
his return from his expedition against Chedorlao-
mer and his confederates, the word of the Lord 
came unto Abram in a vision, saying, "Fear not 
Abram : I am thy shield and thy exceeding great 
reward." In that same day after giving assurance 
of a son for his heir, and foretelling him the afflic-
tion of his posterity in Egypt, the Lord made a 
covenant with Abram, saying, "Unto thy seed 
have I given this land from the river of Egypt, un-
to the great river, the river Euphrates;" and this 
covenant was confirmed by the smoking furnace 
and the burning lamp passing between the parts 
of the slain beasts and birds. Gen. xv, 1-18. 
After this solemn transaction it does not appear 
that the Lord spake again to Abram until about 
twenty-four years after his removal from Haran.—
But when Abram was ninety and nine years old, 
the Lord appeared unto Abram and said unto him, 
"I am the Almighty Goal; walk before me- and 
be thou petfect. And I trill make a covenant be-
tween me and thee, and will "roultiply thee exceed-
ingly.- And Abram fell on his face, and God talk-
ed with him saying, As for me, behold my cove-
nant is with thee and thou shalt be a father of 
many nations. Neither shall thy name any more 
be called Abram; but thy name shall be Abra-
ham; for a father of many nations have I made 
thee. And I will make thee exceeding fruitful, 
and I will make nations of thee ; and kings shall 
come out of thee. And I will establish my cove-
nant between me and thee, and thy seed after thee, 
in their generations for an everlasting covenant; 
to be a God unto thee and to thy seed after thee. 
And I will give unto thee, and to thy seed after 
thee, the land wherein thou art a stranger, all the 
land of Canaan, for an everlasting possession ; and. 
I will be their God." On this memorable occa-
sion, the outward rite of circumcision was insti-
tuted as a token of the covenant. Gen. xvii. Af-
ter this solemn transaction, but in the same year, 
the Lord appeared unto Abraham twice: once on 
the destruction of Sodom, [Gen. xviii, 1-29,1 and 
afterwards on the occasion of Sarah's proposal, af-
ter the birth of Isaac, to cast out the bond-woman 
and her son : on both which he graciously gave 
him a renewal of his promises. 
About twenty-six years after this formal estab-
lishment of the church in Abraham's family, as 
the last special-trial of his faith and obedience, the 
Lord was pleased to command Abraham to take 
his son, then about twenty-five years of age, and 
offer him up as a burnt-offering on one of the 
mountains of Moriah. On this occasion, after 
Abraham had given proof of his entire devotion 
to the divine will, the angel of the Lord called to 
him out of heaven and said, By myself have I 
sworn saith the Lord; for because thou halt done 
this thing and halt not withheld thy son, thine 
only son, that in blessing, I will bless thee, and in 
multiplying, I will multiply thee as the stars of 
heaven and as the sand which is upon the sea-
shore; and thy seed shall possess the gate of his 
enemies, and in thy seed shall all the nations of 
the earth be blest, because thou haat obeyed my 
voice. GAOL xxii, 17a 18. What was the design: 
 
of this lost- extraordinary eonfinnationi The 
Apostle to the Hebrews, furnishes the answer: 
Wherein God, willing more abundantly to thew 
unto the heirs- of promise the immutability of his 
counsel, confirmed it by an oath, that by •two im-
mutable things, in which it was impossible for 
God to lie, we might have a strong consolation, 
who have fled for refuge to lay hold upon the 
hope set before us. The promises first made to 
Abraham four hundred and thirty years before the 
law dispensation, [Gal. iii, 17,] were from time to 
time renewed until about twenty-four years after 
they were first OM then they were solemnly rat-
ified and sealed in the form of a covenant, just as 
proposals first made to-day, may be renewed at 
several different times during any given period, 
and at length may be ratified and sealed in the 
form of a civil contract. 
After the death of Abraham, the Lord appeared 
on a special occasion unto Isaac, and said, Sojourn 
in this land and I will be with thee, and will bless 
thee; for unto thee and unto thy seed will I give 
all these countries, and I will perform the oath 
which I aware unto Abraham ; and I will make 
thy seed to multiply as the stars of heaven, and I 
will give unto thy seed all these countries, anti in 
thy seed shall the nations of the earth be blest, be-
eause that Abraham obeyed my voice, and kept 
my charge, my commandments, my statutes, and 
my laws. Gen. xxvi, 2-5. 
You will observe, that as Abraham in the cove-
nant of the church was expressly required to walk 
before God, and be perfect, as a condition of the 
promised blessings ; so the Lord expreisly assures 
Isaac, the heir of the promises, that because Abra-
ham had obeyed, the promised blessings should be 
conferred. By this we may learn in what it con-
sisted to walk before God and be perfect; for the 
Lord said to Isaac, because Abraham obeyed my 
voice and kept my charge, my commandments, 
my statutes and my laws. But let us examine 
these promises a little farther. The apoitle Paul, 
in Rom. iv, while speaking of Abraham says : And 
he received the sign of circumcision, a seal of the 
righteousness of the faith which he had, yet being 
uncircumcised ; that he might be, [that is, might 
be solemnly constituted,] the father of all them 
that believe, though they be not circumcised, that 
righteousness might be imputed unto them also ; 
or that they might be blest in him. 
Here the Apostle in this passage doubtless has 
direct reference to the establishment of the church 
in Abraham's family; for he tells us that on that 
memorable occasion, Abraham received the sign of 
circumcision, a seal of the righteousness of the faith 
which he had, yet being uncircumcised ; does this 
not clearly teach that Abraham received the seal, 
that thus be might be formally constituted the fa-
ther of believers of all nations, and does he not say 
or clearly teach that all this was done, that unto 
believers 9f all nations and ages, as the patriarch's 
constituted seed, righteousness, even the righteous-
ness of faith, might be imputed. But if at the_time 
the church was established in his family, the patri-
arch was thus solemnly constituted the father of 
believers of all nations, that unto them, as his con-
stituted seed and heirs, the righteousness of faith 
st 
might be imputed, I s1 then, finally, was not the 
promise, in thee and thy seed shall all nations be 
blest, essentially included in that covenant by which 
the church was then established, and to which the 
sign of circumcision was affixed as a sacred seal ?—
This again must be admitted as clear and direct 
proof of the perpetuity of this covenant. 
But there is another consideration, too important 
to be omitted in this argument. Abraham was not 
only an individual believer, but as it already ap-
pears, he was divinely constituted the patriarch 
and representative of the church. Was the prom-
ise, then, "in thee and by seed, shall till nations 
be blest," merely personal, or was it of a public na-
ture I Did it belong to Abraham only, as a faviir-
ed individual, or did it belong to him in his public 
capacity as the patriarch and representative of,the 
church ; and consequently to the church of which 
he was the patriarch and representative I This 
promise, it is acknowledged on all hands, comprises 
the Messiah, and all the blessings of his kingdom. 
It was in substance the very frame promise with 
that given in Paradise, that the seed of the woman 
should bruise the serpent's head, and on which the 
church while in the family state, for two thousand 
years, had rested. It was in fact, the gospel as 
preached to Abraham, in those early times,' and 
which afterwards, at sundry times and in divers 
manners, was more clearly unfolded. I ask, then, 
again, did this great promise belong to Abraham 
as a favored individual, only, or did it belong to 
him in his public capacity also ; and consequently 
to the church of which he was the constituted pa-
triarch and representative. Unquestionably, it be-
longed to him in his public capacity, and to that 
church to which pertained the adoption, and the 
glory, and the covenants and the giving of the law, 
and the service of God and the promises. Rom. 
ix, 4. Yes, this promise always belonged to the 
church of God ; and, therefore, was always inclu-
ded in the covenant by which the church was form-
ed. Accordingly, as a covenant promise, it was 
expressly renewed to Isaac and to Jacob, and in af-
ter ages its renewal was often repeated to the 
Abrahamic church with increasing clearness and 
fullness. On the whole, the promises, a Father of 
many nations have I made thee—and in thee and 
thy seed shall all the nations be blessed, are clearly 
correlative promises, and, as such, the one implies 
the other; for when the patriarch's name was 
changed from AbrZna to Abraham, and he was di-
vinely constituted the father of believers of all na-
tions and ages, believers of all nations and ages 
were by the same act, correlatively constituted his 
children and heirs; and it is by thus being his chil-
dren and heirs that any are really blest in him.—
And now as the covenant made with Abraham 
and his seed was the constitution of the church 
formed in his family, the covenant and church were 
undoubtedly intended to be commensurate in their 
duration. If the covenant was intended to be 
temporary, the church was to be temporary; 
but if the covenant was intended to be perpetual, 
the church was also to be perpetual. The Lord 
renewed this covenant unto Jacob at Bethel. On 
his way from Beersheba to Haran the Lard appear-
ed unto him and said, I am the Lord God of Abra-
ham, thy father, and the God of Isaac, the land 
where on thou iest, to thee will I give it and to thy 
seed after thee, and thy seed shall be as �
dust of 
the earth, and thou shalt spread abroad �
' West, 
and to the East, and to the North, an - to the 
South, and in thee, and in thy seed shall all the 
families 'of the earth be blest. In this renewal of 
the covenant with Jacob, almost one hundred and 
forty years after it was sealed to Abraham, the 
great promise in question was explicitly concluded. 
Gen. xxviii, 13, 14. When blessing his son, just 
before his decease, Jacob, by the spirit of prophecy, 
said, The sceptre shall not depart from Judah nor 
a Law-giver from between his feet until Shiloh 
come, and unto him shall the gathering of the peo-
ple be. Gen. xxix, 10. All the ends of the world 
shall remember and turn unto the Lord; and all 
the kindreds of the nations shall worship before 
thee, said David by the same-prophetic spirit. Ps. 
xxii, 27,28. In that day said the Lord by the 
prophet, there shall be a root of Jesse which shall 
stand for art ensign of the people : to it shall the 
Gentiles seek; and his rest shall be glorious. Isa. 
xi, 10. It is a light thing that thou shouldest be 
my servant, to raise up the tribes of Jacob, and to 
restore the preserved of Israel. -I will also give 
thee for a light to the Gentiles that thou mayest 
be my salvation to the ends of the earth. Isa. xlix, 
6. �
Arise, shine ! for thy light is come, and the 
glory of the Lord is risen upon thee, and the Gen-
tiles shall come to thy light and kings to the bright-
ness of thy rising. Thy gates shall be open con-
tinually; they shall not be shut day nor night; 
that men may bring unto thee the forces of the 
Gentiles, and that their kings may be brought.—
Isa. lx, 1,11. 
These, with numerous other passages of the 
same import, with the assurance first given in Par-
adise, that the seed of the woman should bruise 
the serpent's head, and with the gracious promise 
to Abraham, to Isaac and to Jacob, in thee and in 
thy seed shall all the nations of the earth be blest 
—these, are all the same gospel, more clearly and 
THE REVIEW AND IIMRALD. �
123 
fully unfolded as from age to age the work of re-
demption proceeds, and the church was advanced. 
But these were all addressed to the church divine-
ly formed in the family of Abraham, to the ancient 
Zion of the Holy one of Israel, and were therefore 
essentially included in. the covenant by which the 
church was established. Accordingly Zacharias 
in the grateful effusion of his heart in view of the 
birth of the long expected Messiah, says, Blessed 
be the Lord God of Israel; for he hath visited and 
redeemed his people, and hath raised up an horn 
of salvation for us in the house of his servant Da-
vid : as he spake by the mouth of his holy proph-
ets, which have been since the world began : to 
perform the mercy promised to our fathers, and to 
remember his holy covenant : the oath which lie 
sware to our father Abraham. Luke i, 60-73.—
In this passage again we have clear and decisive 
proof that all the acts of mercy to be performed by 
the coming of the Messiah had been promised to 
the fathers, and had been spoken of to the church 
by the holy prophets from the beginning of the 
world, and were comprised in the holy covenant 
sealed to Abraham and his seed, and confirmed by 
an oath. 
I will here only add the direct testimony of the 
apostle Peter, after the ascension of the Saviour, 
addressing himself to the Jews assembled at the 
beautiful gate. of the Temple he took occasion to 
say, Ye are the children of the Prophets and of 
the covenant which God made with our fathers, 
saying unto Abraham, And in thy seed shall all 
the kindreds of the earth be blessed. Acts iii, 25. 
Now I ask, in conclusion, if the gospel church is 
not uniformly represented as being the same church, 
or a continuation of the same, which was formed 
in Abraham's family. In what respect then did 
the constitution of the church under the ancient 
dispensation differ from the present? Obviously, 
in no essential respect. In regard to external rites 
and appendages, indeed, a difference is manifest; 
but external rites and appenages are neither the 
church itself, nor the constitution of the church; 
and as the ancient members of the church were re-
quired by the constitution to walk before God and 
be perfect, so are the present; and as the true 
members of the church anciently had the all-suffi-
cient jelll'f'-xah for their God, and held a part in all 
tho imffinnities and blessings of his people, the 
same also, to this day, are the peculiar privileges 
and rights of the true members of the church. 
Rock Bottom, Mass., Oct 2d, 1853. 
A. WORD FOR THE SABBATH. 
CHAPTER IL 
THE SABBATH INSTITUTED AT CREATION. 
WHEN first the rapid march of Time began, 
And God achieved his ever wondrous plan, 
When heaven and earth the royal summons heard, 
And came, obedient, at the Almighty's Word, 
Sky, land and sea, and forties of beauty there 
Raised their glad anthems on the silent air.; 
The morning stars did songs of praise employ, 
And all the Sons of God shouted for joy; 
When planets, glimmering on the brow of Night, 
The orb of day, with his refulgent light, 
And rolling earth, each taught their varied bounds, 
Commenced, majestic, their eternal rounds— 
Six days alone this glorious work employed ; 
God on the seventh a sacred rest enjoyed : 
Then, since thereon he had enjoyed a rest, 
He 'sanctified it, set apart, and blest. 
Here was the holy Sabbath first made know, 
Firm as the pillars of Jehovah's throne. 
With the fair earth it left its Maker's hand, 
Hence, with the earth, 'twill coexistent stand. 
If any think that they can prove as fact, 
The Sabbath was not fashioned by this act, 
All who are so disposed may freely try it; 
For there's the record and they can't deny it. 
And when to earth, heaven's Royal Monarch came, 
His car the clouds, his steeds devouring flame, 
When Sinai's towering mount obsequious bowed, 
And swelling trumpet answered thunders loud, 
When thus the King of kings his footstool prest, 
And trembling earth Froctaimed her mighty guest, 
Mid all these heralds of alinightylpower, 
Mid all the grandeur of that awful hour, 
God spake his just, eternal law to man; 
And thus, in plainest truth, this precept ran : 
The Sabbath-day remember : then shall close 
The days of weekly toil, for calm repose. 
For earthly labor, stern, six days are thine, 
The seventh is God's holy day divine; 
For in six days the Lord made heaven and earth, 
And gave all beings and all creatures birth, 
And on the seventh enjoyed a sacred rest; 
Wherefore the Sabbath-day Jehovah blest. 
Thus was the Sabbath-precept given then 
As something which had long familiar been ; 
Not as a fabrication, new and rare, 
For that occasion made and people there; 
And God's own finger points us to its birth : 
When he from out the void made heaven and earth. 
Since, then, the sacred institution stands; 
Old as the world and broad as all its lands, 
Since made when Time's great circuit first begun, 
'Twill last, of course, as long as Time shall run. 
Since made for him, the father of mankind, 
For all his offspring 'twas of course designed. 
Absurd to think such institution given, 
Link most divine connecting earth with heaven, 
A sacred chain, joining, in due degree, 
Man with his God, time with eternity; 
Given for the good of all who dwell below, 
Designed o'er all its blessings to bestow— 
Absurd to think that it was destined, then, 
For but a portion of the race of men ; 
Or to be pinioned by the bounds of space, 
Or reverenced only by a single race ! 
Say, you who claim, and speak as tho' you knew, 
That it was given only for the Jew, 
Were our first parents Jews? If so, then how 
Are not all earth's great nations Jewish now ? 
Or if long years successive rolled away, 
Ere among men divisions held their sway, 
And ere that class arose, who were to know 
What blessings from the holy Sabbath flow, 
For whom alone it was designed you say— 
Why made so long before 'twas needed, pray ? 
Narrow and groveling must that theory prove, 
Which thus would limit God's eternal love; 
Which thus would dictate man's omniscient Friend, 
And say how far his blessings shall extend. 
But narrower-minded still are those who say, 
That God should e'er his Sabbath takeaway; 
That he, what first unbounded wisdom planned, 
A blessing for mankind in' every land, 
What he to herald, did such pomp employ— 
Should finally repent of and destroy. 
Those who, with such plain facts before their eyes, 
Still view this noon-day question on this wise, 
To make their crooked views and theories go, 
And talk consistently, must reason so : 
Tlitt though Jehovah thought at first 'twas best, 
That all mankind should have a day of rest, 
Yet, notwithstanding, soon he wiser grew 1 
And thought for all mankind it would not do'! 
So he confined it to a single place, 
And charged it only on a single race; 
And then, at last, he planned the thing about, 
So that eventually it should run out! 
Just as in scenes of earth, we oft behold 
Some giant of the forest, tall and old, 
Which man a cumbrance deems, towering on high, 
Girdled about and left alone to die; 
Mid dews and frosts of night and storms of day, 
To crumble slowly into sure decay. 
Such, some would have us think, Jehovah's plan, 
To treat the Sabbath; made at first for.man, 
Confined at length with ceremonial dross, 
Forever doomed to perish at the cross! 
But know, 0 man! such theories false to teach, 
Is God's eternal wisdom to impeach! 
Know that he does not act from varying cause, 
Nor govern man with fluctuating laws. 
He changes not, nor fickle are his ways, 
His words are certain; hear then what he says : 
"I will not alter what my lips e'er spake, 
And lo, my covenant I will not break." 
Through his vast plans he does not ignorant move, 
And then amend them if they faulty prove; 
Hence, he'll not disregard nor set aside, 
What once he made and blest and sanctified. 
'Tis not for man, frail brother of the clod, 
To charge such folly on Almighty God. 
But yet again, hear what some classes say, 
To shun God's law, and shirk the Sabbath-day. 
They claim, that he did not intend that we, 
In keeping one set day, so strict should be; 
But when he said, the seventh day is mine, 
He only meant a seventh part of time : 
That we should keep a seventh part as his, 
No matter where it comes or when it is. 
Such is this theory; fairly stated too; 
But by what logic do they prove it true? 
Loose reins it gives, at once, for men to use 
Their freedom, and observe what day they choose; 
Hence one the first, and one the fifth, may say, 
Or second, third or fourth, is Sabbath-day; 
And yet they all will equally be true, 
If any seventh part of time will do. 
Thus would all order be to ruin hurled, 
And one great Babel triumph o'er the world! 
Take one example, ye who hold this view, 
To test your theory; whether false or true ; 
One illustration, fair, adapted well 
T' explain this question, and its import tell : 
Seven fair and beauteous candlesticks behold: 
Six are of silver, but the seventh of gold. 
The question now is asked, if any know 
Which is the golden one in all that row. 
Thus represented fair, it seems to me, 
No one could doubt what his own eyes could see; 
And any man of common sense, would say, 
The seventh is the one, without delay. 
But by your rule, this answer would not hold, 
You would exclaim, a seventh part is gold; 
'Tis no one in particular so fair I 
Only a seventh part of all that's there ! 
Just so absurd, indeed, it is to say, 
That God has no specific Sabbath-day : 
That any day, for rest, a man may claim, 
And answer God's requirements all the same. 
Thus you assert, as plainly may be seen, • 
That God has uttered what he did not mean ! 
But, first, the ground-work all is laid amiss, 
Which this view presupposes; which is this: 
That man, by resting, makes it holy time; 
And well with such a theory does it chime ; 
Then on whatever day a man may rest, 
That day to him is sanctified and blest. 
Learn, then, this simple truth, without delay : 
God's act of resting did not bless the day, 
Or make it holy time ; first he did cease 
From all his labor for a day of peace; 
Then for that he had rested, on its brow 
He placed the blessing which illumes it now. 
Then think'st thou, man, by any act of thine, 
To make thy rest-day holy or divine ? 
Canst thou a blessing grant ? or hast thou power 
To render sacred e'en a single hour ? 
And will thy theories, built of brittle straw, 
Meet the demands of God's eternal law ? 
He who on earth below, in heaven above, 
Made and upholds and governs all in love, 
He who alone hath power, above, below, 
All life to give, all blessings to.bestow, 
Eternal Lord, creation's mighty Bing, 
To whom all people should their tribute bring, 
He on the seventh, and on the seventh alone, 
Has placed his /blessing—sanctified his own. 
When thou canst speak, and countless worlds shall 
And fairest prospect spread before thine eyes, [rise, 
When thou canst bid the rolling earth be still, 
Or worlds move on obedient at thy will, 
When-thou canst hold creation in thy hand, 
And guide the universe with thy command, 
Mighty as God's, when thou thine arm mast make, 
When earth, thy voice, shall like his thunders shake, 
Then, only, mayest thou think, presumptuous man! 
To make improvements on Jehovah's plan ! 
RELIGION.—When religion is made a science, 
there is nothing more intricate ; when a duty, 
there is nothing more easy. 
124 
 
THE REVIEW AND HERALD 
 
 
 
 
 
 
 
 
 
 
 
 
 
THE REVIEW AND HERALD. 
"Sanctify them through thy truth; thy word is truth." 
ROCHESTER, THIRD-DAY, OCT. 25, 1853. 
To Our Readers. 
WE stated a short time since, that if 1600 of our 
readers would pay two dollars a year we could send 
them the REVIEW Weekly, and to 1000 others with-
out pay. We have not yet 2600 subscribers, though 
there is a steady increase. Brethren, do all you can 
to circulate the REVIEW. And we invite the friends 
of the cause to send in to the Office the two dollars, 
or more or less, according to their ability, at their ear-
liest convenience. We shall probably need One Thou-
saTid Dollars by the first of December in order to 
carry forward our work free of embarrassment. We 
have several works in contemplation, which should 
be published immediately; also a series of small 
Tracts of about sixteen pages each. If the friends of 
the cause will all act promptly, we shall have suffi-
cient means to carry forward the work of publishing. 
The sale of Tracts is beyond our expectations. The 
plan to sell them cheap is the best possible plan to 
circulate them. �
JAMES WHITE. 
Boston, Oct. 13th. 
Babel--Babylon I 
THE following is the closing paragraph of an article 
headed, " The Bible in our Common Schools." By 
C. Rollin Burdick, published in the Sabbath Recorder 
for September 8th. 
" The whole Christian world is a babel of unknown 
tongues. The church of Christ, shattered into a thou-
sand fragments, by jars, discords and heresies, is 
bleeding at every pore. The infidel world points the 
finger of scorn at our religion, because we quarrel so 
much over it. The Protestant knows the Roman 
Catholic to be false, because he is an idolater ; while 
the Roman Catholic will swear that the Protestant is a 
heretic dog, because his clan is so much divided.—
Some men hoist the flag for Mormonism, some for 
Shakerism, and some for Socialism. This man is a 
Methodist, that a Baptist, and the other a Presbyte-
rian. One Christian says there is no Sabbath; an-
other says there is, but it is Sunday; and a third 
says, The seventh day is the Sabbath of the Lord 
thy God.' This man will eat the Lord's Supper with all 
Christians; that one will eat with none who do not 
believe as he does. One says Christ is equal with 
the Father; another says he is not. Some know 
that the Bible teaches election and final perseverance; 
and others know to the contrary. One man says you 
must be plunged under water to obey God; another 
says sprinkling or pouring will do ; while a third 
says you need not be baptized at all. All this strange 
congeries of beliefs, cliques and clans, professedly 
finds its warrant in the Bible. This is extremely hu-
miliating, but not the worst feature in the present 
condition of the Christian world. The wranglings, 
heart-burnings, jealousies, and hate, engendered by 
such a state of things, are enough to make an angel 
weep, were it possible for a pure and happy spirit; 
and, surely, nothing can be more detrimental to the 
progress of the gospel. It all arises from a want of 
proper understanding of the Bible. Let its truths 
and doctrines be more universally disseminated, and 
their spirit more fully imbibed, and these erroneous 
notions concerning civil government, these foolish re-
ligious teachings, and sectarian hate and exclusiveness 
would find no place among Christians. I will ven-
ture my reputation, be it worth little or much, upon 
the assertion, that were the Bible placed in the hands 
of children, without note or comment, either oral or 
written, and its study more perseveringly enjoined, 
they would form more nearly' correct notions of its 
teachings than are now held. by the religious world, 
and the number of sects would be diminished ten 
fold." 
" Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven; but he that 
doeth the will of my Father which is in heaven."—
Matt. vii, 21. 
Importance pf Obedience• 
BY S. T. B ELDEN. 
[CONgBUed.] 
WE are often charged with laying another founda-
tion, when we present the law of God—the ten com-
mandments, as binding upon men in this dispensation. 
To avoid the conclusion, or fact, that it is by this law 
that men are shown to be sinners, condemned, and 
guilty before GO, we are told that it is the law of 
the New Testament which men neglect, that makes 
them sinners. They cite us to John xvi, 8, 9. "Of 
sin, because they believe not on mc." Also Chap. iii, 
18, 10. "He that 'believeth on him is not condemn-
ed; but he that believeth not is condemned already, 
because he hath not believed in the name of the only 
begotten Son of God. And this is the condemnation, 
that light is come into the world, and men loved 
darkness rather than light, because their deeds were 
evil." 
It is the truth that we want. Now let us reason 
together, and look at the matter in its true light.—
Let us look closely at the two positions, if they please 
to call them so, and I think we may see things as 
they are. We want to come at the foundation of the 
point of difference between us and them, and perhaps 
we may know whether it is we that have made "ship-
wreck of faith" by observing "all his command-
ments," or whether those who disregard them have 
not the sin of antinomianism resting upon them. 
I answer: On the fact that the ten commandments 
w �
in force, and showed men to be under the sen- 
tence of death for having transgressed them, is based, 
the necessity of the death and sufferings of the Son of 
God. The law which St. Paul calls "holy, just, and 
good," detects all unholiness, and unrighteousness, 
and shows all to be "guilty before God." This 
shows that the law itself is just right, and perfect, or 
it would not detect all imperfections. God claims it 
as his law, and who dares to say it is imperfect?—
As man sees himself in this law a transgressor and 
no way for escape, he is ready to exclaim as did Paul, 
"0 wretched mail that I am who shall deliver mefrom 
the body of this death 7" That the whole world was 
lost because of transgression, is plain from the follow-
ing texts. "The Lord looked down from heaven up-
on the children of men, to see if there were any that 
did understand and seek God. They are all gone 
aside, they are all together become filthy; there is none 
that doeth good, no, not one." Ps. siv,'2, 3. " What 
then ? are we better than they ? No, in no wise; 
for we have,before proved both Jews and Gentiles, 
that they are all under sin; As it is written, there is 
none righteous, no, not one; Now we know, that 
what things soever the law saith, it saith to them 
who are under the law; that every mouth may be 
stopped, and all the world may become guilty before 
God." Rom. iii, 9, 10, 19. The law that condemn-
ed and sentenced man to death, could not liberate him 
from that sentence; because it was a law of strict jus-
tice, and without mercy; and made no provision for 
his weakness and imperfections. But as man was im-
perfect, he through ignorance and temptation had trans-
gressed, and wandered far from his God. And as 
this was his sad condition, one of three things 
must be done. He must take back his law, or man 
must die in his sins, or a ransom must be paid for him. 
Which of the three things has been done? Answer: 
"For God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him should 
not perish, but have everlasting life," John iii, 16. 
This leaves man free from conderfination, and yet 
God be just. "For God sent not his Son into the 
world to condemn the world: but that the world 
through him might be saved." Verse 17. What does 
this 'mean " That God was in Christ reconciling the 
world unto himself, not imputing their trespasses unto 
them." Condemnation is, "A legal charge of in-
iquities, and the sentence of the divine law, as a bro- 
ken covenant, adjudging them to bear the wrath of an 
angry God, till their sin be fully satisfied for."—
Bible Dictionary. This he did not come to do ; 
but his work was to save the world by the offering of 
himself, a sacrifice for them. He did not charge his 
Father with injustice in giving the world a law which 
if broken, would subject them to his wrath. but meek-
ly submitted to it as just, and made his soul an offer-
ing for sin. Had he destroyed this law, he would 
have made God unjust in condemning the world, and 
then it would have been unjust for bins to die. Thus 
the whole plan would have been frustrated. He does 
not want us to get this idea; for he says, "Think not 
that I am come to destroy the law or the prophets: 
I am not come to destroy, but to fulfill. For verily 
I say unto you, Till heaven and earth pass, one jot or 
one tittle shall in no wise pass from the law, till all 
be fulfilled." His work was to honor his Father as 
he testifies in John viii,49, 50. " Jesus answered, I have 
not a devil : but I honor my Father, and ye do dishonor 
me. �
And I seek not mine own glory : there is one 
that seeketh and judgeth." How could he honor his 
Father better than to keep his law? "The Lord is 
well pleased for his righteousness' sake ; he will mag-
nify the law, and make it honorable." Isa. xlii, 21. 
Let me repeat it. The work of our Saviour was 
not to liberate man by violating his Father's law; 
but it was by showing it to be just: thus making 
God "just, and yet the justifier of him that believeth 
in ,Jesus." Another part of his work was to fulfill 
prophecy. Where in the prophets do we find them 
prophesying that he should destroy the law, which 
convinced men of sin? No where. The very man-
ner in which the prophecies were given, forbids such 
an idea. The name by which- he was called, forbids 
it. He was the promised Saviour and Redeemer, 
which shows that he was to save his people from their 
sins. The early Church were dependent upon the 
testimony of the prophets as to this Saviour, and his 
work ; and we have the testimony of the Saviour 
himself, and we see a perfect harmony between them. 
We cannot fail to see from the above the incon-
sistency of supposing the ten commandments are abol-
ished. Taking the object of the Saviour's mission in-
to this world, and the work performed by him, we 
see it is closely connected with the ten command-
ments, or in other words, it is because the law of 
God cannot be changed or abolished. I say it is 
based on this one fact that men were in a lost condi-
tion by reason of transgression, and that the only 
means by which they could be redeemed, vas by the 
death of the Son of God. �
; 
It is in this sense that the ten commandments may 
be considered the foundation of the Bible. You move 
these and you move the whole; and the testimony 
of the prophets which are all according to it, fall to 
the ground. " To the law and to the testimony if 
they speak not according to this word, it is because 
there is no light in them." Isa. viii, 20. The say.-
ings of the Saviour and the apostles were according 
to it ; and every man that speaks is required to speak 
according to it. "If any man speak, let him speak 
as the oracles of God." 1 Pet. iv, 11. There is 
nothing more consistent than that God's law should 
remain, unchanged and unabolished, and that what-
ever he does is in accordance with this rule of right. 
When we consider this law of itself as being perfect, 
without fault, the weakness of human nature, and 
their liability and proneness to err and transgress it, is 
not taken into the account. But when we consider 
man in his natural state, with opposite principles 
reigning within, which is called the "law of sin," 
[the carnal mind,]_ he is not able to perform perfect 
obedience, till these principles are rooted out. When 
this is done, he can say in the language of the Psalm-
ist : " 0 how love I thy law ! it is my meditation all 
the day." Ps. cxix, 97. "So shall I keep thy law 
continually for ever and ever, and I will walk at lib-
erty; for I seek thy precepti." Verses 44, 45.—
Much of the language of thith Psalm is then his. He 
feels that he is in union with Jesus, with heaven, and 
the angels. .The law of. God does not condemn him, 
having been made free from past transgressions; and 
freed from the "carnal mind which is not subject to 
the law of God, neither indeed can be." Rom. viii, 
7. �
He feels in his soul, as it is expressed in the first 
verse of this chapter, "There is therefore now no 
condemnation to them which are in Christ Jesus, who 
THE REVIEW AND HERALD. �
424 
be in proportionto the light, and privilege that they 
have.? Does not the following text explain it? "If 
I had not come and spoken unto them, they had not 
had sin; but now they have no cloak• for their sin." 
John xv, 22, Those who would not accept of offer-
ed salvation, but despised his love, are condemned al-
ready-are not delivered from condemnation, because 
they do not believe. Who are liberated from condem-
nation I Those who believe. Who are condemned 
already �
Those who do not believe. Mark this ! 
they ere in sin and condemnation when salvation is 
effered to them, and the reason why they are not de-
livered is, because they do not• believe. Is the sin of 
unbelief the only sin that men are guilty of, or is it in 
this sense that they are in sin? and when they are 
convinced of it by the light, it becomes the greater, 
and then by rejecting the offer of free pardon, it be-
comes a second offense, and is considered then as re-
bellion, and stubbornness, and becomes willful trans-
gression. The latter is evidently the correct idea.-
Then instead of this text proving what our opponents 
claim that it does, it only establishes the idea that the 
law which showed the world to be guilty, was in 
force. The testimony of scripture is, believe and be 
saved. Saved from what? Sin. Do the words 
believe and be saved, mean an entrance into the City 
without any other condition ? No ; for there are 
other texts that show we are to bring forth good 
works. The genuineness of our faith may be tested 
by the fruit it bears. " Bring forth therefore fruits 
meet, [or answerable to amendment of life, margin,] 
for repentance. And think not to say within your-
selves, we have Abraham to our father : for I say 
unto you, that God is able of these stones to raise up 
children unto Abraham. And now also the axe is 
laid unto the root of the trees: therefore every tree 
that bringeth not forth good fruit is hewn down, 
and cast into the fire." Matt. iv, 9, 10. "And then 
to the Gentiles, that they should repent and turn to 
God, and do works meet for repentance." Acts xxvi, 
20. What does repentance imply? Sorrow for past 
sins and faults. What is sin ? "All unrighteousness 
is sin : and there is a sin not unto death." 1 John v, 
17. "Whosoever committeth sin transgresseth also the 
law; for sin is the transgression of the law."-
1 John iii, 4. Does the law of God detect all un-
righteousness, and show all such persons to be guilty ? 
"Knowing this, that the law is not made for a right-
eous man, but for the lawless and disobedient, for the 
ungodly and for sinners, for unholy and profane, for 
murderers of fathers and murderers of mothers, for 
man-slayers, for whoremongers, for them that defile 
themselves with mankind, for men-stealers, for liars, 
for perjured persons, and if there he any other thing 
that is contrary to sound doctrine; according to the 
glorious gospel of the blessed God, which was com-
mitted to my trust." 1 Tim. i, 9-11. Is every thing 
that is not according to the gospel shown to be under 
the law ? It is. Who are not under the law ? " But 
if ye be led by the Spirit, ye are not under the law." 
Gal. v, 18. What is the fruit of the Spirit? "But 
the fruit of the Spirit is love, joy, peace, long-suffer-
ing, gentleness, goodness, faith, meekness, temper-
ance." Verse 22. Is there any law against such? 
"Against such there is no law." Verse 23. Then 
we see that the very th'ng the law requires, the:gospe/ 
provides. Can they be separated? Nd; for " mer-
cy and truth are met together; righteousness and 
peace have kissed each other." Ps. lxxxv, 10.-
What is the truth ? " And all thy commandments 
are truth; and thy law is the truth." Ps. cxix, 151, 
142. What are the works of the flesh 7 "Now the 
works of the flesh are manifest, which are these: 
Adultery, fornication, uncleanness,lasciviousness, idol-
atry, witchcraft, hatred, variance, emulation, wrath, 
strife, seditious, heresies, envyings, murders, drunk-
enness, revellings, and such like." Gal. v, 19, 20. Are 
these according to the gospel? "I tell you before, 
as I have also told you in time past, that they which 
do such things shall not inherit the kingdom of God." 
Verse 21. These things are ail forbidden by the ten 
commandments. Now we can understand his own 
testimony. "I and my Father are one." John x, 30. 
This makes a harmony in the scriptures. We see- the 
gospel clothes a man with just what he needs, to per-
form acceptable obedience. 
As I have proved that the law of God and the gos-
pel cannot be separated without making God unjust, I 
will notice a few texts more to show that it is not by 
faith alone that men are to be justified and saved.-
" Wherefore, lay apart all filthiness, and superfluity 
of naughtiness. (things which are forbidden both by 
the law of God and the gospel too,) and receive with 
meekness the ingrafted word, which is able to save 
your souls ;" " but be ye doers of the word, and not 
hearers only, deceiving your own selves." James. i, 
22. �
" Whoso looketh into the perfect law of liberty, 
and continueth therein, he being not a forgetful hear-
er, but a doer of the work, this man shall be blessed 
iu his deed." Verse 25. If ye fulfill the royal law ac-
cording to the scripture, (all the scripture there was then 
was the Old Testament) thou shalt love thy neighbor 
as thyself, ye do well. Chap. ii, 8. "For so is the 
will of God, that with well-doing ye may put to si-
lence the ignorance of foolish men." 1 Pet. ii, 15.-
"But if ye have respect to persons, ye commit sin, 
and are convinced of the law as transgressors. For 
whosoever shall keep the whole law, and yet offend 
in one point, he is guilty of all. For he that-said, Do 
not commit adultery, said also, Do not kill. Now, if 
thou commit no adultery, yet if thou kill, thou art 
become a transgressor of the law. So speak ye, and 
so do, as they that shall be judged by the law of liberty , 
For he shall have judgment without mercy that hath 
shelved no mercy ; and mercy rejoiceth against judg-
ment. What cloth it profit, my brethren, though it 
man say he bath faith and have not works? can faith 
save him ?" James ii, 9-14. " Yea, a man may 
say, Thou hest faith, and I have works : shew me thy 
faith without thy works, and I will shew thee my 
faith by my works," Verse 18. " Thou believest that 
there is one God ; thou doest well : the devils also 
believe, and tremble. But wilt thou know, 0 vain 
man, that faith without works is dead? Verses 19, 
20. 
It is impossible to avoid the conclusion that James 
is here talking about the ten commandments. I omit 
some quotations that are of importance in the writ-
ings of this Apostle, but what I have quoted is suffi-
cient to prove the point ; but I will take another wit-
ness, that in the mouth of two or three witnesses 
every word may be established. I wish those who 
believe we are not required to keep the command-
ments of God, to watch me closely while I look at 
the testimony of John. He talks a great deal about 
love. Now let us see if his testimony agrees with 
that of James. �
My little children, these things 
I write unto you, that ye sin not. And if any man 
sin, we have an advocate with the Father, Jesus 
Christ the righteous. Whal is the meaning of " ad-
vocate'?" " 1. One 'who pleads for another. 2. To 
defend ; to plead in favor of; to support or vindicate." 
Webster. St. Paul calls him a mediator; for there 
is one God and one mediator between God and men, 
the man Christ Jesus. 1. Tim. ii, 5. A media-
tor is an intercessor. See how your position tlie,t 
it is the law of the New Testament, which men trans-
gress, or neglecting salvation through unbelief, that, is 
called sin, will stand here. My little children, these 
things write I unto you, that ye do-not disbelieve, in 
Jesus Christ; but if any, man disbelieve we have 
(what ?) no advocate or intercessor between us and 
Jesus Christ against whom we have disbelieved, or sin-
ned. But no, it does not read so, nor can it be applied 
so. �
The " advocate," " mediator," or " intercessor" 
stands between the offender and the offended to plead 
for the sinner." "And he is the propitiation for our 
sins : and not for ours only, but also for the sins of the 
whole world." Propitiation we understand to be, an 
act of appeasing; atonement. Now we cannot fail to 
understand this. He writes to us that we do not 
transgress those commandments of God ; but if we do, 
(ignorantly) we have an advocate with the Father.- 
'talk not after the flesh, learnal mind; 1 but after the 
Spirit." A man that possesses pure rove to God, 
and his fellow men, cannot better manifest it, than by 
keeping these ten precepts. It is a test of his love. 
" And hereby we do know that we know him if we 
keep his commandments. 1 John ii, 3. And he is 
* bee man ; for he by grace is enabled to keep the law 
Pitfectly. 
Vpder the first dispensation, there was provision 
made for the transgressor. If when he transgressed 
the law ignorantly, he could bring his offering to the 
door tof the tabernacle, to the priest, and confess his 
sitl,there before the Lord, over the head of thetheast, 
it was then slain, and the transgressor was 
 
This they had'to repeat as often as they transgressed, 
and it was accepted of the Lord for them, inasmuch 
as it was a shadow of good things to come. The man 
who did not bring his offering when he was convinced 
of his sin, was to die in his sins without mercy, unless 
he brought his offering to the door of the tabernacle, 
to the priests appointed by God, to minister in the 
sanctuary and to make an atonement for him. 
We are now living under a dispensation which far 
surpasses the former in glory and perfection. Under 
this dispensation the way is provided for man to per-
form perfect obedience to the law of God. or in other 
words, it liberates him from the carnal mind, and 
places him in a condition where he can have strength 
to perform acceptable obedience to God through Je-
sus Christ. Under the former he could see his duty, 
but was left void of the principle within, to perform 
the obedience required. The law showed him his duty, 
but did not divest him of the carnal mind. Although 
God gave them good laws, "yet he removed not from 
them a wicked heart." "For if the blood of bulls 
and of goats, and the ashes of an heifer sprinkling the 
unclean, sanctifieth to the purifying of the flesh ; how 
much more shall the blood of Christ, who through 
the eternal Spirit offered himself without spot to God, 
purge your conscience from dead works, to serve the 
living God?" Heb. ix, 13, 14. Here are provisions 
made for the erring and the transgressor. " And if 
any map sin, we have an advocate with the Father, 
Jesus Christ the righteous: And he is the propitia-
tion for our sins; and not for ours only, but also 
for the sins of the whole world." 1 John ii, 1, 2.-
He is ever willing to succor us in our temptations.-
" For we have not an high priest which cannot be 
touched with the feeling of our infirmities ; but was 
in all points tempted like as we are, yet without sin." 
Heb. iv, 15. "For in that he himself bath suffered, 
being tempted, he is able to succor them that are 
tempted." Chap. ii, 18, The conditions are easy.-
He says: "Ask, and it shall be given you; seek, 
and ye shall find; knock, and it shall be opened unto 
you." Matt. vii, 7. "Let us therefore come boldly 
unto the throne of grace, that we may obtain mercy, 
and find grace to' help in time of need." Heb. iv, 16. 
Many more similar texts might be presented to show 
us the strength that ho is willing to impart to us.-
These are some of the blessings the gospel brings us. 
We have not only our duty set before us, but strength 
to perform it. 
The man who rejects this provision for his escape 
from the sentence of death, will die in his sins. My 
object in briefly noticing the provision made for the 
transgressor under the first dispensation, and con-
trasting it with the new, has been to get the true 
bearing of the words of our Saviour, relative to sin 
and condemnation (in the text first quoted by our op-
ponents to show that it is neglecting the gospel that 
is called gin, and condemnation, instead of 'the com-
mandments.) If those who did not accept of pardon 
through the Levitical law, which was by the blood of 
calves and goats and the ashes of an heifer, died with-
out mercy, ii Of how much sorer punishment, suppose 
ye, shall he be thought worthy, who bath trodden 
under foot the Son of God, and bath counted the 
blood of the covenant, wherewith he was sanctified, 
an unholy thing, and hath done despite unto the Spir-
it of grace." Heb. x, 29. Will not the punishment 
126 �
THE REVIEW AND HERALD. 
He pleads for us that we need not die. He has spilt 
his blood to redeem us from the transgression of this 
law, and the Father is satisfied. " What then ? shall 
we sin because we are not under the law but under 
grace? God forbid. Know ye not, that to whom ye 
yield yourselves servants to obey, his servants ye are 
to whom ye obey ; whether tof sin unto death, or of 
obedience unto righteousness ?" Rom. vi, 15, 16. 
Should we not be careful and not do the very 
things, which once caused the death of that dear Sa-
viour, and thus pierce his wounds afresh. 0 may 
the Lord enable men to see what they are doing, and 
not to trifle with the mercy of God, till it is too late, 
and mercy, sweet mercy, be for ever gone. 
I did not finish looking at the testimony of John 
relative to keeping the commandments of God. " And 
hereby we do know that we know him, if we keep 
his commandments. He that saith I know him, and 
keepeth not his commandments, is a liar, and the truth 
is not in him. But whose keepeth his word, in him 
verily is the love of God perfected: hereby know we 
that we are in him." 1 John ii, 3, 4, 5. " My little 
children, let us not love in word, neither fin tongue; 
but in deed, and in truth," Verse 18. 
In Chap. iii, 4, he tells us plainly what he means 
by sin, for which we have an advocate. "Whosoever 
committeth sin transgresseth also the law : for sin is 
the transgression of the law. And ye know that he 
was manifested to take away our sins : and in him is 
no sin." 
I need not quote more on this point; for I am sure 
that the point is clearly established, that the com-
mandments are still in full force, and that we through 
Jesus Christ can render perfect and acceptable obe-
dience to them, without making ship-wreck of faith. 
"Do we then make void the law through faith? God 
forbid: yea, we establish the law." Rom. iii, 31.—
Because this law is holy and shows men to be sin-
ners, "is the law sin ? God forbid. Nay, I had not 
known sin, but by the law : for I had not known lust, 
except the law had said thou shalt not covet." Rom. 
vii, 7. In all the testimonies that I have quoted rela-
tive to the law of God, there is a perfect harmony.—
They all sum up the matter and leave it to be plainly 
understood that this law is holy, and th 7 t it is ad-
ministered now by the Spirit. " Who also oath made 
us able ministers of the new testament; not of the 
letter, but of the Spirit: for the letter killeth, but the 
Spirit giveth life." 2, Cor. iii, 6. This shows, says 
one, that we have nothing to do with the letter or 
law; "for the letter killeth." But look again :o-
ther, and see if it means all that. We admit that "let-
ter" means law" in this text, as our oppon, nts claim. 
And on their own ground we prove the law io be in 
force;' (and not abolished as they attempt to prove 
from.this chapter;) for it is impossible for a dead law 
to kill any man. How does the letter kill any men? 
"For I was alive without the law once ; but when the 
commandment came, sin revived, and I died. And the 
commandment which was ordained to life, I found to 
be unto death. For sin taking occasion by the com-
mandment, deceived dm, and by it slew me. Where-
fore the law'is holy, and the commandment holy, and 
just, and good. Was then that which is good, made 
death unto me? God forbid. But sin, that it might 
appear sin, working death in me by that which is 
good; that sin by tae commandment might become 
exceeding sinful. 'For we know that the law is spir.. 
itual ; but I am carpal, sold under sin." Rom. vii, 
9-14. What does Paul say they were made able 
ministers of? The New Testament. What does he 
say the New Testament is ? For this is the covenant 
(mutual agreement between God and his people.' that 
I will make with the house of Israel, after those days, 
saith the Lord; I will put my laws into their minds, 
and write them in their hearts : and I will be to them 
a God, and they shall be to me a people." Heb. viii, 
10. What is the difference between the former and 
the latter ministrations? This is called the ministra-
tion of the Spirit instead of the services performed un-
der the ministration of Moses. Ministration means 
service. The service then performed by the Spirit, is 
to write the law upon the hearts ofhis people. Where-
as under the firstministration it was written upon stone, 
and in that service they were destitute of the sup-
port which is rendered to them under the ministration 
of the Spirit to enable them to keep it acceptably.—
And they consequently were continually transgreSsing 
it. �
The priesthood, also, was imperfect; and although 
that service was made glorious, it had no glory in this 
respect, by reason of the glory that excelleth, or at-
tends the ministration of it by the Spirit. "For the 
law made nothing perfect, but the bringing in of a 
better hope did: by the which we draw nigh unto 
God." Heb. vii, 19. "For finding fault with them, 
(because they continued not in his covenant, see verse 
9, j he saith, Behold, the days come saith the Lord, 
when I will make a new covenant with the house of 
Israel, and with the house of Judah." Chap. viii, 8. 
This then is the new covenant, the law of God 
written upon their hearts; and it is done by the min-
istration of the Spirit. The commandment itself 
showed men to be transgressors. "But sin taking 
occasion by the commandment, wrought in me all 
manner of concupiscence, For without the law sin 
was dead." Rom. vii, 8. "Because the law work-
eth wrath ; for where no law is, there is no trans-
gression." Rom. iv, 15. "For until the law sin was 
in the world ; but sin is not imputed when there is 
no law." Rom. v, 13. There is one of two things 
true in considering these last three quotations, Either 
the law is abolished—therefore no transgression ; and 
no sin imputed because there is no law to show what 
sin is ; or the law is still alive and in force ; and sin is 
not imputed because we have been pardoned through 
faith in the blood ofChrist for having transgressed it. 
[To be continued.] 
Letter from J. B. Cook to F. G. Brown, 
written April, 18,13. 
DEAR BROTHER BROWN :—It gives me pleasure 
to be able to add my humble testimony to yours, 
relative to our I �
glorious appearing, and the 
influence of thi, r all on the heart and life. "In 
the mouth of t, o, three witnesses every word 
shall be estate 
It is an inter(— �
fact, that there are several 
ministers, one of the Episcopal church, another of 
the Baptist, and another of the Congregational, 
whose deep and awful convictions of these things 
may be expressed in your own language. Indeed, 
all with whom I have conversed, who are waiting 
for the coro:n �
Jesus, have substantially the 
same experiet �
In most instances, it is in ad- 
vance of all ordinary Christian experience. It cuts 
the soul loose from the world, lifts it above the 
earth, and fills it with glory and with God. They 
feel, speak, pray, and sing with unwonted energy. 
They are more like the first Christians than any 
whom I have known. On the day of Pentecost 
they felt so deeply, spoke with such power, and 
were so much above the fear of man, that unbe-
lievers said, "These men are filled with new wine." 
It was not natural for poor men to feel so happy 
and independent. It was not common for unedu-
cated men to utter such strong emotions in such 
resistless argument, without something to excite 
them. It is apparent, also, that the Second Ad-
vent friends have something that is not natural to 
them; therefore, they ascribe it to some cause.—
They know that we do not drink wine, and they 
dare not say it is from Satan ; hence they aver 
that we are crazy. Anything to set aside the 
agency of the Holy Ghost. A fact may not be 
amiss ; One of my good deacons, who felt obliged 
to account for my depth of feeling for the salva-
tion of men, and- burning love to Christ and his 
appearing, said, in a neighboring city, that I must 
be crazy. He called several times, from sheer sym-
pathy, to see me; we did not dispute, but sung, 
and then bowed in solemn prayer till all prayed.—
The good deacon, though he felt like a great sin-
ner under awful conviction, was touched, and made 
more willing to look at our Lord's coming. In 
short time he became quite as crazy as his so much 
pitied pastor. But now he knows "we are not 
mad." No upright mind can long ascribe this 
spiritual phenomena to any other agency than that 
of the good Spirit, which applies the most over-
whelming truths to the soul. 
Judging from facts, which have come under 
my own observation, I should think that thou-
sands have had an experience, in all its leading 
characteristics, like our own. Our spirit is one—
our views, our language, our desire the same.—
Each pulsation of my soul beats in unison with 
yours. Six ministers, as I have learned very re-
cently, say their experiences agree with ours.—
There is a flood of light poured on our minds'from 
the Bible. The seals of the prophecies seem bro-
ken off, and the mysteries unraveled—indeed, the 
Sacred Volume seems all light, the blessed Saviour 
its fullness, and the glory to be revealed at in open 
vision. �
have learned more of the present and 
prospective condition of man, more of Christ and 
his kingdom, during the past few weeks, than dur-
ing all my former life. My soul reposes on God, 
and seems satisfied with its having, at least, a clue 
to his purposes relating to man. 
The nature and reality of our experience may 
be seen by contrasting it with those who have op-
posed the speedy coming of our Lord. Were we 
in a delusion, and our opponents basking in the 
sunshine of truth, we might expect to see them 
just so much more spiritual and separate from the 
world, and zealous for the Lord of Hosts. But 
alas, their Lord seems, as he says he will, in the 
parable of the talents, to have taken away what 
they had. Many of them lose their interest in 
prayer, even for inquiring souls. I have seen them 
go straightway into darkness, their lamps go 
out, and they feel and say that they are wretched. 
Now m3‘, brother, "do men gather grapes of thorns, 
or figs of thistles ?" "Make the tree good, then 
the fruit will be good." The truth is adapted to 
our minds. It sits easily and naturally on our 
hearts. It is attended by the good Spirit, 
makes us at home with God in prayer, at peace 
with ourselves, and to feel compassion toward all 
mankind. If, therefore, any feel at war with them-
selves, and in sympathy with the wicked, they 
have proof positive that they are wrong—radically 
wrong. This experimental truth is so simple that 
every mind can grasp it. Every one, not a stran-
ger to themselves and to truth, must see that when 
love to God burns within, till it absorbs the whole 
soul, and our eyes are opened to see that we should 
warn the world, doomed to fire—when we are 
"crucified to the world, and the world to us,"- we 
must be actuated by a spirit that is not, of this 
world. It is the good Spirit, which has no sym-
pathy with sin, in the church, or out of it. This 
experience, standing out in such striking contrast 
with that above stated, is a strong cofirmation of 
prophecy. Thousands who do not receive our 
views, say that we are in the last -days, but the 
Spirit must be "poured out" according to prOplie-
'by. Now we may ask, where are any more re-
markable proofs of this fulfillment, than in cases 
like our own, among those who believe the Lord's 
coming at the doors-? 
Allow me to say some things, which I feel com-
pelled to, though they may seem severe. They are 
severe, however, only because they are, I solemnly 
believe, true. Nothing but the truth searches out 
and shows up what is opposed to the simplicity of 
Christ. My mind seems to have been like that of the 
prophet of God, in the chambers of imagery. The 
views I have had of the church are awfully solemn. 
It gives me no pleasure to allude to them—I should 
not, but from a painful conviction of duty, J" That 
which makes manifest is truth." It is manifest, to 
me, that the ruling spirit of. this world controls 
most professors in their dress, in their sanctuaries, 
in the order of their worship, in the rage of a 
popular ministry, and in the means for perpetuat-
ing such a ministry as the worldly, rather than the 
spiritually-minded, will follow and applaud. the 
minister who pleases the rich, and secures their 
attendance by the poetry and eloquence of his-Rey 
mons, is praised, on the same principle that a, suc-
cessful lawyer or mercantile adventureris. "'Men 
will praise thee when thou doest well for thyself" 
But alas, this kind of doing well by a minister, is, 
THE REVIEW AND HERALD. �
127 
I solemly fear, but a device of the devil to destroy 
souls. There are many powerful elements in our 
nature which the tempter employs to make us 
worldly. They are employed with tremendous ef-
fect to make professors dress fashionably, walk 
to the house of God fashionably, sit up in church 
fashionably, worship fashionably, preach and pray 
fashionably, and, though deeply pained to record it, 
truth adds, go to hell fashionably ! Fashionable disci-
ples of a crucified Jesus j 
The sin of the 
Pharisees was unbelief. It was occasioned by 
their yielding to the spirit of the world. "How 
can ye believe, who receive honor one of another, 
and seek not the honor that cometh from God on- 
ly?„ 
When we with Christian faithfulness say these 
things to those who most need warning, they re-
gard us a little as Ahab did Elijah : "Art thou he 
that troubleth Israel I." But were we silent, these 
very ministers would mark our inconsistency.—
Many ministers and people unite to hinder the 
breaking of the slumbers of the church by the re-
vealed truth that Christ is coming. Alas ! that 
they do not see that opposition to his Second Ad-
vent is more sinful than was the opposition of the 
scribes and Pharisees to him at his First Advent : 
then he came to suffer and die, now he is coming 
to be glorified. He is coming to reward all his in-
jured servants. 0, it is " far more exceeding" sin-
ful for them to oppose the Saviour's coming now, 
than eighteen hundred years ago. They have 
more light—they oppose the destruction of the man 
of sin, the consummation of Christ's glory, and the 
happiness of all his servants. They would perpet-
uate the reign of sin and Satan, and see hundreds 
of thousands going weekly to perdition. 
That the church is seeking to perpetuate the ex-
isting state of things, is seen in all that is said and 
done to resist a change. It is seen in the ad-
vice given to ministers to adapt their discourses to 
the taste of respectable ungodliness. Thousands 
of pastors would lose their places, did they not con-
form, and leave sin in its more specious forms un-
reproved. One minister just told me that his peo-
ple wanted him to cater to the Unitarian palate of 
his audience. Many ministers need no such advice 
from without to induce them to such a course.—
They are too "wise and prudent" to risk much on 
God's word. They want a "sign"—something to 
insure them. So did the chief priests ; and so they 
were damned. Could I speak in thunder tones, I 
would say to every one who is fearful to follow the 
word and Spirit of God, " 0 ye of little faith."—
You tell a sinner to cast himself on God—why 
don't you? Unbelief in a minister of Christ is far 
more sinful than in a skeptic, whose mind has al-
ways been darkened. Their excuse is, that there 
are difficulties about the prophetic periods; but 
you are right in saying that if we set aside all the 
evidence from that source, we ought still to expect 
the. speedy coming of our Lord. Thousands have 
become assured of it, by the current language of 
Scripture, sent home to the heart by the Spirit. 
It is not for me to judge or set at naught my 
brother—but it is fop me to give full utterance to 
truth, when our Lord has written it on my heart. 
He has written out two classes of ministers, as 
plainly as he has two classes of people. Matt. vii, 
21-27. One class digs deep, and does God's will 
at all hazards—does not, dares not, flinch, though 
traduced and despised : these stand. The other 
class do many things—achieve wonders—are high-
ly esteemed, but they build on human wisdom and 
prudence, which is folly—'tis sliding sand. This 
class "fall" forever. 
In Matt. xxiv, A2-51, our Lord has given us a 
pair of scales in which all ministers may be weigh- 
ed. �
One class is free to avow their expectation of 
their Lord's coming. They do not fear a failure ; 
therefore they say to the household, be ye ready, 
trim your lamps, have them well filled and burn-
ing. Let your work be all done and well done.—
Now what says the Judge? "Blessed is that ser-
vant"—" Ho -will make him ruler." 
The other class is not looking for the Lord's 
coming. From some cause they say that our Lord 
is not now to be expected. They call their fellow-
servants5 who would rouse the household, weak, 
or deluded, or insane. 0, that they would read 
their doom They say to others, " Ile that be-
lieveth and is baptized shall be saved, but he that 
believeth not shall be damned." My soul is pain-
ed to see ministers living in disregard of more plain 
and pointed descriptions of their character and their 
doom, than did the scribes and Pharisees. If cour-
tesy or charity demands silence of me as to the 
doom which Jesus has written out before-hand, for 
those who say their "Lord delayeth his coming ;" 
then are they required, on the same principle, to 
hush the note of alarm, given to arouse the unbe-
lievers in their congregation ? No, no, it is not char-
ity to be silent. It is treason to Christ, and cruel-
ty to man, either to suppress or misconstrue the 
doom of the unbeliever, or the unfaithful minister. 
My brother, we must renounce all our ideas of 
faith and spiritual guidance, and become infidels in 
heart, before we can cherish a doubt as to which of 
the above classes we and all other. ministers should 
belong. At all events, I go for trusting all with 
God—for following the Lamb whithersoever he 
leads. When the truth is seen, it should be re-
ceived, though it subject us to a banishment in our 
day, as painful as was that of Roger Williams.—
Nay, if should be proclaimed, though it consigned 
us to the fiery furnace, seven times heated. I hear 
the Judge saying, "If any man come to me, and 
hate not father and mother, wife and children, yea, 
and his own life also, he cannot be my disciple." 
These are fearful words, because they cut off so 
large a portion of those for whom we would enters 
taro a hope. 
Our Lord is coming—no one can dispute this 
except they be ignorant, or at heart infidels. Then 
let us preach his coming, in public and in pri-
vate. If our ministering brethren shut us out, it 
will be one fearful token against them. Isa. lxvi, 
5. �
" Hear the word of the Lord, ye that tremble 
at his word. Your brethren that hated you, that 
cast you out for my name's sake, said, Let the Lord 
be magnified; but He shall appear to your joy, 
and they shall be ashamed." I pity them, from 
my soul. Father, forgive them. Amen ! 
The accompanying letter shows the progress of 
my mind in relation to the Second Advent, and is 
at your service. Adieu. 
Yours in the blessed hope, 
J. B. COOK. 
From the Christian Secretary. 
Middletown, Jan. 30th, 1843. 
BRO. BURR �
feel very solemn in making this 
communication. It may surprise some, make others 
think me weak and wavering, and others still, that 
I am as Festus thought Paul, mad ; but no—I 
" speak forth the words of truth and soberness."—
My object is, in part, to forestall false reports of 
what is passing here. We are having Second Ad-
vent meetings in our church, and .my views and 
feelings have undergone a great change. It began 
last August, by a singularly sweet and holy influ-
ence, which led me to pray over and investigate 
this subject. It was not by human agency, for I 
was alone with God. It was not from a preposses-
sion in its favor, because I was as much afraid of it 
as many unconverted men are of religion. If I 
were ever led by the Holy Spirit, or if I know what 
this leading is, that blessed guide of God's people 
led me solemnly to contemplate this subject. Hav-
ing been very much engaged through the Winter, 
my investigations have proceeded slowly, till the 
21st inst., when brother Stoddard began to lec-
ture. I need not describe the great change of 
which I have been the subject. Suffice it to say, 
I have never, sinoe my conversion, felt so much 
like a young convert as I do now. I fear neither 
poverty, nor reproach—ind&d, I dread nothing 
save the displeasure of God. My prejudice, my 
pride, my desire to please men, seems to be gone; 
so that I am the Lord's freeman. Let me say, then, 
that I am solemnly persuaded that the doctrine of 
our blessed Lord's speedy coming is of God. 
I have not time to furnish you with but a brief 
statement of the hope that is in me. -I had read 
the prophecies with much interest, and had learned 
something of what others haye written, but still 
darkness, more or less dense, seemed to shroud 
them from my view. My understanding was not 
convinced. Now I am persuaded—my mind re-
poses in the persuasion that the truth is seen. To 
show that the clouds of darkness have shrouded 
this portion of God's word, this fact is in point.—
An infidel, having read Prof. Stuart, said, " Well, 
he makes the Bible mean but very little, and that 
is the opinion I always had of it." I frankly con-
fess that many of the prophecies have very little 
meaning in my view, if they be interpreted as they 
have been. Their obscurity has been increased 
—their darkness has been perpetuated, by over-
looking their simplicity. 
I got some views, thirteen years since, from El-
der Frey concerning the Jews' return, which I have 
ever entertained, because I was sure he was an 
honest and unwearied student of the prophecies.—
But just come out from the poetry and symbolic 
prophecy of the Old Testament, where the distinc-
tion between the national and the real Israel is not 
very accurately maintained, into the clearer light 
of the New. Here the Old Covenant is seen to 
have been vanishing away more than seventeen 
hundred years ago. Now don't supply another 
-idea. "That which decayeat and waxeth old, is 
ready to vanish away," (not restored.) "They 
that are under the law are under the curse," (not 
under the promise.) They adhered only to " the 
letter," which Jellied, and rejected the promise, 
which alone could give life. They invoked the 
blood of Messiah on them, and wrath came on 
them to the uttermost. These passages should be 
understood as they say. As many of the Jews as 
adhered to "the law,"—" the letter," the Old Cov-
enant, have perished, This was so at the destruc-
tion of Jerusalem, and has been so since ; by con-
sequence all other Jews, as really as Gentiles, who 
are not brought off from the Old Covenant must 
perish, because the law cannot restore Jews more 
than Gentiles. If they be ever graffed in, it must 
be " by faith." if they ever become the children 
of God, they must believe in Christ. Gal. iii, 8-
10,26-30. 
There are only two Jerusalems answering to the 
two covenants. The old has nothing left but a 
few fragments floating down the current of time.—
It is a wreck from which none are saved, except 
those who are brought off by Christ. They must 
let go and betake themselves to the better Cove-
nant which directs their minds to the Jerusalem 
above—" the city which bath foundations—the 
heavenly country." Now the obscure in prophecy 
should be interpreted by this plain, unambiguous 
language. Then all is clear, that the unbelieving 
Jews of our day are lost, as really as in the first 
age of Christianity, except they repent. The in-
heritance given to Abraham by promise, and which 
is "sure to all the seed," is the heavenly Jerusa-
lem, and this is according to God's promise, "in 
the new heavens and the new earth, wherein dwell-
eth righteousness." I mean to say that there is no 
third or immediate Jerusalem. As to the signs, 
I have not room to say but- a word. It seems to 
me plain, that as the Jewish Christians had signs 
given them, by which they might know when to 
escape, so has our Lord given us signs of his second 
coming. Nay, he has fulfilled, them in this gener-
ation literally. He says, therefore, "Know that it 
is nigh, even at the doors." This, then, is my sol-
emn conviction, that the coming of the Lord draw-
eth nigh. I lift up my head in hope, and say, 
"Even so, come Lord Jesus, come quickly."—
Amen I 
I do affectionately entreat my brethren in the 
ministry to give this subject a candid, prayerful 
investigation. You will be greatly blessed, if I 
may judge from my experience, in opening your 
pulpits as well as your hearts. But let others do 
as they may, I will not be among the "foolish Vit-
gins," nor among "the fearful and unbelieving."—
May none of you be. 
Yours, �
J. B. Cook. 
"Brethren, pray for us." 
IN these closing hours of trial and darkness, how 
welcome is the kind greeting of a fellow pilgrim, 
whose eye is fixed upon the same star in the east.—
How encouraging is. the interchange of confidence and 
128 �
THE REVIEW AND HERALD. 
the mutual expression of faith and zeal, and how un-
spoken the chord of union that binds to the cross of 
a coming Saviour. But for a little moment, wo still 
meet to part again, and the farewell pledge is often 
spoken, brethren, pray for us." 
Oh, it is a sacred word that often echoes long 
around the secret altar of the heart. And can we 
then forget ! No, brethren, let us pray, and ever 
bring, in the prevailing hour, our fellow watchers, to 
the MERCY-BEAT. 
COMMUNICATIONS. 
From Bro. Steadman. 
DEAR BRO. WHITE :—I Can truly say that the 
Lord is good in showing his children the true light 
that now shines, which is the commandments of God 
and the faith of Jesus. Although we live in a dark 
corner of the earth, yet the Lord has not refused to 
give us the light of his blessed Word. I thank the 
Lord for the truth—the third angel's message, which 
is now proclaimed in the demonstration of the Holy 
Ghost. We read many cheering letters from those 
we never expect to see in this world, but whom we 
hope to meet in the kingdom of God, there to sing his 
praises, with all the redeemed in glory, for ever. 
We meet with much opposition on our way; but 
we read that they that will live godly in Christ Jesus 
shall suffer persecution. 
0 may the Lord give us grace to overcome, that 
we may set with hint on his throne. And may the 
Lord grant that his truth may prosper in this part 
of his moral vineyard. 
Yours in hope of eternal life, 
HENRY B. STEADMAN. 
New Shoreham., R. I., Oct. 11th, 1853. 
From Bro. Woodhull. 
DEAR BRETHREN AND SISTERS:—With pleasure I 
write a few lines concerning the faith we profess. 
We still hold on to the commandments, and are 
trying to keep them, regardless of the scoffs of the 
children of the Beast. 
No sooner does a child of God come out on the 
broad platform of Apostolic truth, and begin to "re-
store the old paths," than some of the professed min-
isters, and disciples of Christ cry out in the language 
of Scripture: Be not carried about by every wind 
of doctrine. Now I have been looking at this wind 
of doctrine, to see upon whose head the judgments of 
following " wind of doctrine" will fall. 
The whole matter is summed in a very few words. 
They will fall on those who have left the Gospel of 
Christ and his apostles. I, for one, feel willing to 
BOP close up to the great rule, and. if I am too short 
or too long, let me be fitted accordingly. Who has 
the true doctrine 7 We say that Christ's coming is 
near, even at the doors. We say that the signs of 
his coming show that it is near. The working of Sa-
tan through spirit mediums show that it is near ; and 
another prominent sign is the united opposition of the 
world and church to his coming, and their fallen con-
dition in consequence of their rejection of the truth. 
I ask, who has the true doctrine of the Bible 7—
Let the rule, or Bible itself, answer: "But and if 
that evil servant shall say in his heart, My lord de-
layeth his coming; and shall begin to smite his fel-
fow-servants, and to eat and drink with the drunken; 
the lord of that servant shall come in a day when he 
looketh not for him, and in an hour that he is not 
aware of, and shall cut him asunder, and appoint 
him his portion with the hypocrites : there shall be 
weeping and gnashing of teeth." Matt. xxiv, 48-51. 
By these texts it is clear who have the truth. 
•The popular churches teach that there will be a 
thousand years Millennium before Jesus comes, and 
all, through their agency and instrumentality. But 
who did they get their agency from? • If from God, 
then their doctrine is in the Bible. But as it can't 
be found, not even a shadow of it, we must conclude 
that it is a doctrine of the devil, or else one of their 
own make. In either case we want nothing to do 
with it. 
In my estimation, the doctrine of a Millennium, as 
taught by the great mass of professing Christians, is 
a damnable heresy ; for as I understand it, it is 
equivalent to saying, Where is the promise of his 
coming? and they say all things shall continue and 
grow better and better for one thousand years. But 
the Bible says,." the wheat and the tares shall grow 
together until the harvest." "Evil men and seducers 
shall wax worse and worse, deceiving and being de-
ceived." It is damnable because it works in the same 
harness with the evil spirits. That is, it teaches the 
same doctrine; and we believe that these spirits " are 
the spirits of devils, working miracles," as brought 
to view in Rev. xvi, 14. 
We believe that the earth is to be restored to its 
primitive state'of holiness and beauty, and that the 
meek shall inherit it in all its loveliness. Glory, and 
honor, and power, be unto our God who has given 
us such views of the future. This world looks very 
gloomy when compared with the inheritance that God 
has in reserve for those who love him, and keeP his 
commandments. We rejoice in prospect of being per-
mitted to live in the earth made new. 
"0 when shall come the moment, 
When brighter far than morn, 
The sunshinut thy glory, 
Shall on thy people dawn." 
Blessed be God that that glory is about to burst 
upon his people; then we shall spend a thousand 
years with Jesus—free from a tempting devil, until 
the time comes for the eitrth to be cleansed and given 
to the saints of the Most High. 
Because we are keeping God's holy day, on which 
he "rested from all his work," and are trying to so 
live that we may escape those things that are coming 
on the earth, and because we believe that the first 
and second angels of Rev. xiv, 6-8, have given their 
messages to the world, and that the third is now be-
ing given—for these views we are scoffed at, and they 
say it is a "wind of doctrine," and then try to draw 
our minds away from the truth, without ever once 
looking into the scriptures to see if these things are so. 
The coming of the Lord, the establishment of his 
everlasting kingdom, the restoration of the earth as 
the inheritance of the saints, have been preached by 
God's messengers; and men have rejected them, and 
God has withdrawn his Spirit from them, and has suf-
fered them to go to sleep, upon the very verge of the 
opening scenes of the future world. But thanks be to 
God who has preserved a little remnant, who have 
kept awake ; and 0 may we become more and more 
awake, and more alarmed, than we have ever been, 
that when the "covering shall be drawn over God's 
people," we may all be found fro have the seal of ' the 
living God in our foreheads. 0 then we shall mount 
up free from the shackles that now bind us to earth. 
How easy then to shout, glory ! 
We feel as though we wanted a deeper work of 
God wrought in us, that we may be able to give more 
glory to God, and be better prepared to stand the 
buffetings of satan, and the cruel mockings of the 
wicked. Those who keep the commandments of God 
and the faith of Jesus, will have a "hard row to hoe," 
as the saying is, up to the time of the coming of our 
Saviour. This we may expect and prepare ourselves 
to meet ; for Jesus said, through much tribulation 
shall ye enter the,kingdom. The world is to hate us, 
if we are the Lord's. It can't help but do it ; for it is 
led captive by satan at his will, and he has no sym-
pathy with Christ or his followers. We have great 
need of encouragement and help from each other in 
this trying time. Our numbers ,are few, scattered 
in different parts of the country. 
We feel that we are growing firmer in the present 
truth, and our prayer is, that God would give us more 
patience, more faith, and more of his Holy Spirit, that 
we may be able to stand against all the wiles of the 
adversary. We talk these truths to our neighbors : 
some acknowledge it to be truth, but none. as yet, 
feel willing to make the proper sacrifice. We desire 
to leave them with the Lord, and trust in him to 
'make his word quicker and sharper than any two-
edged sword. 
It gives us encouragement to hear from those of like 
precious faith. It wpuld rejoice our hearts to see you; 
and we trust, if we are faithful, we shall soon be per-
mitted to meet in the kingdom of God. We beg an 
interest in your prayers, that we may be strengthen-
ed and filled with the Spirit. 
Yours in the truth, �
S. WOODHULL. 
Olcott, N. Y., Oct. 1853. 
From Bro. Phelps. 
DEAR BRO. WHITE :—It is with pleasure that I 
address a few lines to you to acknowledge the receipt 
of that valuable paper, the Review, and contribute 
my mite for its support. It is read in my family 
with great pleasure, and I trust profit. We also 
think the Instructor is the right kind of a paper for 
the young. We pray the Lord to sanctify it to the 
good of the children of the remnant. 
The little band in this place are growing stronger 
in the Faith, striving to keep all the commandments 
of God, and the testimony of Jesus Christ. We are 
surrounded with bitter opposers to the Advent, and 
they manifest still more hatred against the Sabbath 
of the Lord; but none of these things move us. We 
feel determined, by the assisting grace of God, to 
overcome every besetment, and every wrong word, 
thought and action, and get the victory over the beast 
and over his image and over his mark and over the 
number of his name, that we may stand on Mount 
Zion with the Lamb. We ask the prayers of God's 
people. 
Your unworthy brother, �
A. G. PHELPS. 
Packwaukie, Mich., dept. 29th, 1853. 
Appointment*. 
PROVIDENCE permitting, I will hold meetings as follows : 
Oswego, N. Y., Sabbath and First-day, Oct. 29th and 
30th, as the brethren may appoint. Manlius, Sabbath and 
First-day, Nov. 5th and 6th, as Ern Holt and Cook may ap-
point. Chester Factory, Mass.; Nov. 8th, at 2 P. M. and 
61 P. M., where Bro. Blair, and other brethren may appoint. 
Springfield, Nov. 9th, afternoon ant. evening. Boston 10th, 
61 P. M. Fairhaven, Mass., Sabbath Nov. 12th. 
J. BATES. 
Joseph Baker and J. N. Andrews will hold meetings in 
Champlain, N. Y., or where Bro. Whipple may appoint, Nov. 
5th and 6th. 
Ws will meet with the brethren at New Haven, Vt., Oct. 
28th and 29th. �
JAMES WHITE. 
rr W. shall probably be at home, about the let of No- 
vember. �
ED. 
To Correspondents. 
Bro. Clark, of Grand Rapids,—Your communication was re- 
:Solved the evening we left Rochester. �
ED. 
Wm. Graham—Your money was received and credit On 
our books, for the Tract—" The Sabbath," by Elihn. 
Receipts. 
W. Ring, R. Preston, J. Wilcox, C. W. Stanley, E. Hardy, 
Sr. Bryant, G. L. Ashley, D. Chase,J. M. Hall, J. Mints, 
W. Harris, H. B. Steadman, S. A. Steadman, L. J. Richmond 
each el. 
H. Pemfield, E. Pike, D. Daniels, L. Roder each $2; a 
Friend $3; a Brother in Conn. 85; J. P. Rathbun 81,75; L. 
Woodworth 83,25 P. A. Gammon' 8040; B. B. Brighim 
$0,26, for A. B. S. ; J. Van Leaven $0,50. 
$1.69,68, behind on REVIEW 
THE REVIEW AND HERALD 
IS PUBLISHED WEEKLY 
At South St. Paul Street, Stone's Block, 
No. 23, Third Floor. 
JOSEPH BATES., J. N. ANDREWS, JOSEPH BAKER, 
Publishing Committee. 
JAMES WHITE, Editor. 
TERMS—We make no charges. Those who wish to pay 
only the cost of one copy of the REVIEW AND HERALD, (as 
some do,) may pay $1 per/iiii‘ae of Twenty-sin numbers. 
Canada subscribers, 81,13, where the postage has to be pre-
paid. 
That we may be able to send the REVIEW to the worthy 
poor, and to many who have not yet embraced the. slows it 
advocates, it will be necessary for all the friends of the cense 
(who are able) to pay the cost of their own paper, sad for 
many of our readers to pay for one or more others, 
communications, orders, and remittances, should by 
addressed to. JAMES WHITE, Editor of the Revieiv and Her-
ald, Rochester, NT. epect-paid-.)