Earlier text: THE CHARACTER OF PAULWe saw in our last that the birth of the Spirit affected the whole being, and not the affections and disposition only, and that it resulted in a spiritual body, and enabled those who experienced it, to be like the wind unseen in their movements; and since we find ourselves led to such conclusions on this subject, we naturally inquire, if there are any who have experienced such a birth as this, any in whose experience these facts are illustrated, to whom we may appeal as living examples of the teaching given us. Such an example we do find. He who came to bring life and immortality to light, and who declared himself to be the way, the truth and the life, has, not only in his teaching, but in his own experience also, made this subject plain before us. He is declared to be the first-born from the dead, [Col. i, 18; Rev. i, 5,] the firstborn of every creature, [Col. i, 15,] the firstborn among many brethren. Rom. viii, 29. And if he is the firstborn among many brethren, as this last text declares, it follows that his people, (his brethren, Heb. ii, 11,) will be born in like manner as he was; that is, by a resurrection from the dead: as we read again in 1 Cor. xv, 22, "Christ the firstfruits, afterwards they that are Christ’s at his coming." Having seen that the New Birth is a change which Christ experienced, he being repeatedly called "the firstborn," we at once see how necessary is the conclusion that this birth has no reference to conversion; for our Lord never was a sinner, and consequently had no need of conversion. Let every one put a pin in this fact. Christ experienced the New Birth; but Christ never was a sinner, and hence never was converted; therefore the New Birth is not conversion. This birth of the Saviour was predicted in Ps. ii, 7, as follows, "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee." Will any say that this refers to his natural birth? then hear Paul, and mark how he applies the prophecy: "And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us, their children, in that he hath raised up Jesus again: as it is also written in the second psalm, Thou art my Son, this day have I begotten thee." Acts xiii, 32, 33. To the same event the Prophet refers when he says, "Before she travailed she brought forth; before her pain came she was delivered of a man child?" [Isa. lxvi, 7:] then looking forward to the time when Zion’s children should all come forth, when they that are Christ’s should be his at his coming, he exclaims, "Who hath believed such a thing? who hath seen such things? Shall the earth be made to bring forth in a day? shall a nation be born at once?" Yes, is the implied answer; "for as soon as Zion travailed she brought forth her children." Yes: Paul says, "in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." 1 Cor. xv, 52. As the wind bloweth where it listeth, and we know not whence it cometh, nor whither it goeth, so is every one, every individual, that is born of the Spirit—so was Christ after his resurrection. For we read that upon a certain occasion when the disciples were assembled with closed doors, suddenly the Saviour appeared in their midst. John xx, 19. And again when he accompanied the two disciples on their way to Emmaus, and had broken bread to them, he vanished out of their sight. We have thus far seen that the resurrection is denominated a birth: we proceed to show that it is a birth of the Spirit. Says Peter, [1 Epis. iii, 18,] "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened [made alive] by the Spirit." "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken [make alive] your mortal bodies by his Spirit that dwelleth in you." Rom. viii, 11. It is sown a natural body, it is raised a spiritual body. 1 Cor. xv, 44. "He that soweth to the Spirit shall of the Spirit reap life everlasting." Gal. vi, 8. "Therefore prophesy and say unto them, Thus saith the Lord God, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel, and ye shall know that I am the Lord when I have opened your graves, O my people, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live." Eze. xxxvii, 12-14. "Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust; thou sendest forth thy Spirit, they are created; and thou renewest the face of the earth." Ps. civ, 29, 30. In these quotations it is plainly declared that the Spirit is the agency employed in the resurrection. By it Christ, who is the first fruits, was made alive from the dead; by it his people, represented by its entire harvest, will be made alive also. By it the "firstborn among many brethren" was quickened from the grave; by it these "many brethren" who will be the lastborn, will be quickened also. There is another declaration of the Saviour’s which we wish here to notice: And Jesus answering said unto them, The children of this world marry and are given in marriage; but they that are accounted worthy to obtain that world, and a resurrection from the dead, neither marry nor are given in marriage; neither can they die any more; for they are equal unto the angels, and are the children of God, being the children of the resurrection. Luke xx, 34-36. The expression, "children of this world" here evidently means all who live in this world, whether converted or unconverted; for, says the text, the children of this world marry and are given in marriage; and this is as true of the righteous as of the wicked; and it is certainly as right for the former to make use of the institution as it is for the latter. This then proves the application; and we see that persons, even though they may have experienced conversion, are still reckoned children of this world, in the text under consideration. But our Saviour carries us forward to a time when these same individuals, instead of being the children of this world, are the children of God. How is this change effected? Answer. By the resurrection; for by this event they are made equal unto the angels, and become the children of God by being the children of the resurrection. Let us return again to John iii, and consider the design of our Lord’s instruction to Nicodemus. The disciples had conceived the idea that Christ was about to erect a kingdom and reign as a temporal prince in their midst. As he rode up to Jerusalem therefore, they spread their garments in the way, and shouted before him, Blessed be the king that cometh in the name of the Lord; and he found it necessary to put forth a parable to correct their anticipations, "because they thought that the kingdom of God should immediately appear." Luke xix, 11, 37, 38. It was probably immediately after Christ’s entry into Jerusalem, [see John ii, 12, &c.] that Nicodemus came to him. He acknowledged him to be a teacher come from God. Jesus at once commences instructing him concerning the kingdom of God. He tells him in effect, that the ideas they were entertaining concerning the setting up of the kingdom of God, were wrong; that men in their present state of flesh and blood would not compose it; but that a great change must take place in them before they could enter into it; namely, they must be born again, or of the Spirit. It is said by some that Christ was giving instructions concerning a change that was necessary to "fit man for that spiritual worship which he came to establish." But such, we think, misapprehend entirely the intent of Christ’s teaching. It is concerning the kingdom of God that he wishes to instruct them; and unless that kingdom consists in the "spiritual worship" which Christ came to establish, this application is not correct. No Advent believer, however, will be willing to take the ground that the kingdom of God is a spiritual kingdom in the hearts of believers, and was set up at Christ’s first advent; and that conversion is the birth of the Spirit by which we become members thereof. This is the view that still flourishes under the darkness of modern orthodoxy; but it cannot exist in the light of present truth. Doubtless the disciples well understood the nature of the worship of their Master; but it was concerning the kingdom that he wished to instruct them; because they thought that it should immediately appear. We will now notice some other scriptures teaching the same thing. "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." 1 Cor. xv, 50. We are to have an inheritance incorruptible and undefiled; therefore we must have pure and incorruptible bodies to possess it. 1 Pet. i, 4. Therefore "this corruptible must put on incorruption, and this mortal must put on immortality;" [1 Cor. xv, 53;] or, as the Saviour says, "Ye must be born again." Paul says, "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven." 2 Cor. v, 1, 2. Again: "For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body." Phil. iii, 20, 21. Then we shall indeed be fit subjects for the kingdom of God; then we shall be prepared for an incorruptible inheritance; then we shall be children of God, in the full sense of the term, being children of the resurrection, or a change equivalent thereto. But is there not a sense in which we are the children of God now? Evidently there is. The Scriptures speak of a moral change which must take place here preparatory to the great and final change—the New Birth. The terms and expressions used to denote this change are various, but they all seem to center together upon one point; namely, faith in Christ. Thus by faith we are now the children of God. "For ye are all the children of God by faith in Christ Jesus." Gal. iii, 26. By faith we receive him as our Saviour; by faith we look for his second coming; by faith we anticipate a part in the first resurrection, and "bodies like unto his glorious body." We are the children of God by adoption. "But ye have received the Spirit of adoption whereby we cry, Abba, Father." Rom. viii, 15. "To redeem them that were under the law, that we might receive the adoption of sons." Gal. iv, 5. "Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will." Eph. i, 5. But the spirit of adoption is not the adoption itself: Paul tells us what that is as follows: "For we know that the whole creation groaneth and travaileth in pain together until now; and not only they, but ourselves also which have the firstfruits of the Spirit, even we ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies." Rom. viii, 22, 23. "Now are we the sons of God; but it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him, for we shall see him as he is." 1 John iii, 2. But John, speaking of believers, says, "Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." John i, 13.93 How can this be reconciled with other scriptures? Very easily, we think, by considering the teaching of verse 12, by which we learn again how to become sons of God; that is, by believing on his name; for "as many as received him to them gave he power, (margin, right or privilege,) to become the sons of God, even to them that believe on his name." 1 Pet. i, 23, may here suggest itself as another text opposed to the position taken in this article: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." We must here notice the means by which this change, in the present tense, is said to be effected; it is by the word of God. This can be done in no other way than by receiving this word into the heart, and walking out by faith upon its promises. Hence we read again, "Of his own will begat he us with the word of truth," &c. Jas. i, 18. Men are employed to preach the word: accordingly we hear Paul saying to the Corinthians, "I have begotten you through the gospel." 1 Cor. iv, 15. In regard to the tenses used in the expressions, "which were born" and, "being born," we are to remember that in the counsel of God, things that are not are spoken of as though they were. Rom. iv, 17. For instance, we are promised eternal life. Titus i, 2; 1 John ii, 25. While here we are only probationers for it; and yet we are frequently said to possess it in the present tense, just as plainly as we are said to be born again. "He that believeth hath everlasting life." John iii, 36. See chap. v, 24; vi, 47, 54. We have passed over the first epistle of John, in which the expression, born of God, according to our translation, frequently occurs. It is said by writers of no mean authority, that these expressions in that book are incorrect translations, and should in every instance be translated, begotten of God. As such a rendering would clear some of those texts of all difficulty, and throw upon the others no serious obscurity, we are willing to submit that book upon these terms. Here we have the firstfruits only of the Spirit, the earnest of the Spirit, the earnest of our inheritance; but then we shall enjoy a full possession; now we see through a glass darkly, but then face to face; now we know but in part, but then shall we know as we are known; here we are cumbered with a vile body, but then we shall have a glorious body, fashioned like our Lord's; and when we begin to feel immortal vigor flowing through our veins, when we emerge from the grossness of our mortal state, to a higher life of immortality and glory, we shall feel indeed that we are born again, that we are quickened by the Spirit; and with new powers of being shall we extol the Saviour's saving mercy and boundless love. THE KINGDOM OF GOD.
By J. H. W.
Bro. Smith:—Some time since, in a letter to Bro. Sperry, I promised to consider the establishment of the kingdom of God. I now address this to you to explain my long silence. I was from home during the entire Summer, with the tent; and after leaving that I still had other unfinished writings on my hands, which occupied my immediate attention. Winter came on while I was wholly unprepared for it, and temporal concerns have necessarily engaged much of my time. Other thoughts are even now crowding upon my mind, and I would fain give utterance to the emotions of my soul, and warn the household of dangers with which they are now beset; but a sense of duty impels me to resume this subject. I shall briefly notice a few points. The position taken by our opponents in regard to the smiting of the image is this: that the stone is the symbol of the kingdom, and not a symbol of Christ; therefore the kingdom must be set up before the nations are destroyed; but as a kingdom is composed of various parts, all have their relative places before the destruction takes place. The objection, in a word, amounts to this, that the kingdom smites, or breaks, the nations, or kingdoms, of the earth and therefore Christ does not dash the nations, as we claim; for that which is symbolized by the stone becomes great, and fills the whole earth, which declaration would be absurd if made of Christ. This is doubtless correct so far as the application of the symbol is concerned; and they must err who say the stone is a symbol of Christ. But the conclusion claimed as above, does not by any means follow. They who would show themselves critics, should be careful lest they lay themselves open to criticism. As the dimensions of some parts of the kingdom will never be increased, so the declarations of Dan. ii, 34, 35, must be fulfilled by the other parts, as their objection would also show. One fact must have been perceived by every one who has studied the Bible on this subject: that in many scriptures, speaking of the kingdom, the whole is taken for a part; that is, the kingdom is mentioned, where only a certain part is intended. Now as it appears evident that all the declarations of Dan. ii, 34, 35, cannot refer to the kingdom in all its parts, I inquire, To what part will the smiting or breaking refer? Certainly to the king; for other scriptures ascribe this work to him, as Ps. ii, &c. The king, in many places, stands as the representative of the kingdom. Thus, to Nebuchadnezzar, it was said, "Thou art this head of gold." But these same objectors readily apply this to the empire of Babylon. I have heard some of them say in public, that Alexander conquered Persia, and again say that the Persian empire was overthrown by the Grecian. Which was right? Or was Persia twice conquered, once by the kingdom of Grecia, and once by Alexander? And once more, was the kingdom in all its parts relatively considered like ten virgins that went to meet the Bridegroom? Matt. xxv. If we apply a principle in Dan. ii, which we are obliged to apply in Matt. xxv, and other texts, or if Christ be allowed to occupy the same relation to the fifth kingdom which Nebuchadnezzar did to the first, all is clear and plain. I have previously shown that the capital of the kingdom is in heaven, that the kingdom is given to Christ before his return, and that the saints are taken to heaven with the King to the capital, and of course to possess the kingdom. And it remains to be shown whether we violate any scripture principle, or destroy the force of any scripture expression, by teaching that the saints remain in heaven during the 1000 years of Rev. xx. I trust that it cannot only be shown that we do not, but also that the views held by our opponents contradict plain scripture facts, and necessarily tend to absurd conclusions. With all their claims to clearness and consistency of views, I must say that, by all their speaking and writings, I am not yet able to see when the stone smites the image, according to their view, unless it is after the 1000 years of Rev. xx. D. P. Hall said in the Wisconsin tent in Sept. 1858, and was endorsed by J. M. Stephenson the same day, that God had mighty blessings in store for the nations of the earth; that soon the Devil would be bound, his deceptions cease, and the nations would then be saved as individuals now are. But I cannot see how the image can be smitten 1000 years before it is broken to pieces, nor can it be broken to pieces and no place found for it, while yet the parts of which it is composed are exalted to higher privileges than they enjoy at the present. I can come to but one conclusion on their hypothesis; that is, that the image will be smitten and broken and removed at least 1000 years after the second advent. And if so, how is it possible for Dan. vii, 27, to be fulfilled until the close of the 1000 years? It reads, "And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High." And if that be their view, I would say that it is exactly what we have claimed, and for claiming which we have been held up to ridicule by our opponents. But their views tend undeniably to the same point, while ours are free in other respects from the absurdities which attach to theirs. Yet if they deny this point, and affirm that the kingdom and dominion and greatness thereof under the whole heaven be given to the saints at the commencement of the 1000 years, they then stand contradicting the fact stated in Dan. ii, 44, "The kingdom shall not be left to other people;" for according to Rev. xx, 8, 9, the Devil and his armies in the four quarters of the earth, go up "on the breadth of the earth," and surround the saints in the beloved city. Now, one of two things is evident: Either the saints have not possessed the dominion 1000 years over all the earth, at the time spoken of in Rev. xx, 8, 9, or if they have, it has been wrested from them at the end of the time, and it is for "a little season" "left to other people." I would raise the serious inquiry, if they are warranted in their assumptions, What has been accomplished by Christ and his saints during the 1000 years? Messrs. Marsh, Stephenson, &c., say that in that time this rebellious world is brought back to allegiance to God; which is contrary to very plain scripture facts, as set forth in my remarks on 1 Cor. xv, 23-25, and also tends to the conclusion that what Christ and the multitude of the redeemed have accomplished in 1000 years, is overthrown by Satan in a little season; and the "rebellious province," after having been brought back to allegiance to the great Creator, and the work of Christ and his saints in its behalf is finished, the full time of their labor expired, is soon again engaged in a most determined revolt; and opposition to its rightful ruler is greater and more violent than at any other period in its history. Then if they still say, as they have often asserted, that Christ reigns on the throne of David till he has subdued the earth, and at the end of 1000 years yields it up in a peaceful state to the Father, we have the fact presented that the work of Christ has not accomplished the desired end; for there is an immediate revolt succeeding. Hence, the Son utterly fails in his work, and never returns a loyal province to the Father, or else he must commence again and subdue it a second time. Thus the theory not only contradicts the great leading truths of the law and the gospel, but also plain facts set forth in the prophecies. The more I look at the Age to Come, the more am I surprised that men of common reasoning powers should have ever embraced anything so full of contradictions and absurdities. On the contrary, the view we hold is in perfect harmony with the Scriptures. The nations are given by the Father to the Son before his advent—the Father subdues them or puts them under Christ's foot. They are cut off from the earth by the plagues, and in the great battle. The Saviour takes them to heaven, according to his unfailing promise. The antitypical scapegoat is left to roam in a land uninhabited; the saints to judge the wicked world during the 1000 years. At the termination of that period the Saviour prepares a location for his capital—the city and the holy hill. The wicked dead are raised, and their old leader marshals them once more in opposition to the saints. That position they had always occupied; they were filled with madness and blind fury when the judgment of God cut short their mortal career. But fire from God devours them, melts the earth, consumes the works of guilty, fallen man, the curse removes, and all things new and glorious are presented to the delighted saints of God, who, after the manner of the heavenly host at creation, sing together, and shout for joy. The triumph of the saints is full and complete. The work of Messiah needs not to be repeated in order to success, neither does the enemy again mar the harmony of that lovely scene. We contemplate these things with delight, but words cannot express their glories. Let us so live that we may enjoy them. With a few further remarks to our friends who may be troubled with this theory, I shall leave the subject. COMMUNICATIONS.
By Albert Belden
“Then they that feared the Lord spake often one to another.” BRO. SMITH:—I think there is a prospect that the exhortation to the Laodiceans will do good to the church in Conn. I believe all admit that it has an application to Seventh-day Sabbath-believers, and seem willing to admit that it applies to themselves, and seem to feel the importance of taking heed to the warning and waking up to this all-important subject. I think there has been a robbing God in tithes and offerings, somewhat as it was in Nehemiah’s time, when the portions of the Levites had not been given them, and they returned every one to his field. Has it not been the case here with us, that some of the messengers have had to leave the work, to labor with their hands in the field and other ways to get a support, because they have not been sustained? Brethren, these things ought not so to be; for the scripture says, We shall not muzzle the ox that treadeth out the corn; and, The laborer is worthy of his hire. Do not our works show that we have been lukewarm in the cause of our Lord, and that our love has grown cold towards him? I hope there will be a bringing of all the tithes into the treasury, that we may see if the Lord will not pour a blessing upon his people. If we should all bring in our mites from time to time as the Lord may prosper us, it would tell in the treasury, and be ready to be handed out when needed. I believe the church will ere long rise and stand complete in all the will of their divine Lord, and put on the beautiful garments of righteousness, having their faith tried as by fire, being able to discern between the righteous and the wicked, between him that serveth God and him that serveth him not. I want to rise with them, but here is my fear. By the grace of God I mean to try to be among that number, that will sing the song of deliverance. Present Truth and Christian Responsibility
By B. F. Weed
BRO. SMITH :—I still rejoice in God for the present truth. We are yet trying to keep all the Commandments, though we receive the scoffs and ridicule of friends and professed Christians who are still rejecting the truth. I praise the Lord that the light of his word is still shining out on our pathway, that we have been brought to see that we are living in the Laodicean state of the church. Our daily prayer is to God that we may buy of him gold tried in the fire that we may be rich, and white raiment that we may be clothed, and to anoint our eyes with eye-salve that we may see. I feel to praise the Lord that the purifying process is going on. God's people are to be purified from all dross, purged as silver and gold, and made white. We have a great work before us. Let us arise above the things of this world and have our thoughts and conversation more in heaven. Though we may have many trials and afflictions here, let us not be weighed down with these things, but realize that these light afflictions which are but for a moment, will work out for us a far more exceeding and eternal weight of glory. Brethren and sisters, do we realize as we ought, the responsibility that rests upon us? Do we at all times let our light shine as we ought? Do we keep ourselves unspotted from the world? Must we not to have our skirts clear from the blood of souls? Certainly. Then let us see to it that their blood shall not be required at our hands. I believe that the time is short, and that what we have to do must be done quickly. I praise the Lord for the promise that if he went away he would come again, and receive us to himself, that where he is there we may be also. Let us hold on and hold out; for to such only is the promise. Such only will have an entrance in through the gates into the city, and walk the golden streets of the new earth, where all trials will be over, where there will be no sickness, sorrow nor death, where all will be peace and harmony, where we shall sing the song of Moses and the Lamb for ever. B. F. WEED.
Middle Grove, N. Y. A Willing Heart to Serve
By S. Peckham
DEARLY BELOVED BRETHREN AND SISTERS:—How much urging many of us want to move us to perform some little act for Jesus who has done so much for us, and whose salvation we are all anxious to share. I have thought of late how God looks upon froward children, as it is written, "that have not asked at my mouth." Have we asked at his mouth his will concerning us as much as we should? The froward will be content to amuse themselves with what seems most in their way, (with passing objects,) unless an urgent call compels them to perform some duty which will be performed as a task rather than a delight, because they are not anxious about pleasing the Parent; while the obedient and ever-dutiful will perform one duty with pleasure, and as soon as completed, will be ever ready to say with a willing heart, What more, or what next, is to be done? But how much like ungovernable children have very many of us appeared! Have we not hid our Lord's money in the earth? and at his appearing whose shall it be? What better prayer can we offer than, Father in heaven, what wilt thou have me to do? waiting with a ready mind and willing heart to do without delay the first duty, and thus prepare the way all the time for the next. I confess that this way of contributing my mite to the glory of God has always been exceedingly crossing to me, while I have almost despaired of hope in ever being able to assist in a pecuniary manner. I have felt for a few weeks past that there was but one way for me to prove to God my willingness to suffer with his people and for his name's sake; and that is by refusing to partake of many things that might otherwise be received with thanksgiving, and find it a good thing to learn to suffer a little. It brings nigh the promised Rest, weans us from the things of this world, opens our eyes to the wiles of the enemy, and teaches us to seek more earnestly the subduing grace of God, if perchance we may be made conformable to his will in all things; but O how bitterly do I complain to God at times of my poor heart which is not yet sanctified. I know I do not love him with a perfect love, or I should not shrink, as I feel I sometimes do, from bearing the cross of Christ. I have not yet learned to bear it about in my body unceasingly, without sometimes becoming weary of its burthen; although I have sometimes been led to exclaim, O the beauties that cluster around the cross of Christ! how few realize it! But why can I not always have this decision? I have several times within a few months past been brought to say, I long to burst every band that binds to this earth, and let the world and all that is therein know that I am for God and none else; but, after all, have failed to remain before him until I had "learned of him" how to let my light shine, consequently would seem to slide back imperceptibly into a lukewarm state, without bringing forth any visible fruit. It is written, "If ye live in the Spirit, walk in the Spirit." But how? I sometimes say, truly, "To will is present with me, but how to perform, I find not." But if ever I really loved the coming of the Lord, it is of late. "I sigh from this body of sin to be free," and feel at times that I cannot long be clogged with things of earth; that my spirit would "leap from its prisoned abode, and the King in his beauty adore." But why have I so little strength to manifest the same, even among saints? I see that if they are not the first to manifest the same, I feel that I am so weak that I cannot affect them; and if others are first to express themselves freely, then I feel that they are so far in advance that I am put to shame, and again hold my peace. But this is not the way to glorify God. O how many ways Satan has to deceive us, and if it were possible he would deceive the very elect. We must not be ignorant of his devices, but make diligent search, and know our own selves, and find out his lurking-places in our hearts, then fast and pray before God to give us overcoming grace on those points; and if we are set to overcome we shall have grace so to do. I do not say these things for the benefit of those who have obtained the victory, but for those who are trying to war a good warfare unto eternal life. I hope the Laodicean cry will prove effectual in awakening the whole Advent host to its real condition, and poverty, and that we may all be led to seek unto God until we do receive the anointing from on high, and are made unto him a "peculiar treasure above all people." I think I have grieved the Spirit in neglecting to acknowledge the gratitude I have felt from time to time for the rich provisions made for us in the Review. I think few have read it with more delight than myself. I have rejoiced greatly, especially within the past year, for the prospect of a rise in spirituality and practical piety. I have not been satisfied with myself. I believe it possible and necessary to have every thought brought into subjection to the obedience of Christ, and if we submit ourselves to God it is impossible but that we shall feel the grace of God present to help our infirmities. Yes, how often do we exclaim within ourselves, How good the Lord is! I have been greatly instructed and encouraged in reading these selections on Keeping the Heart, and extracts from the memoir of James Brainerd Taylor. I have always believed in a heart work in religion, and sighed and cried for lack of what it seemed to me we must have more abundantly. But how to arise95 above impending obstacles so as to obtain free and full salvation, was the mystery. "Sure I must fight if I would reign
Increase my courage, Lord,
I'll bear the toil, endure the pain,
Supported by thy word."
S. Peckham.
Fulton, Oswego Co., N. Y., Dec. 25th, 1856. BLESSED Bible! how I love it!
How it doth my bosom cheer:
What hath earth like this to covet?
O what stores of wealth are here?
Man was lost and doomed to sorrow,
Not one ray of hope or bliss
Could he from earth's treasure borrow,
Till his way was cheered by this. Yes, I'll to my bosom press thee,
Precious word, I'll hide thee here;
Sure my very heart will bless thee,
For thou ever sayest—good cheer!
Speak, my heart, and tell thy ponderings,
Tell how far thy rovings led,
When this book brought back thy wand'rings,
Speaking life as from the dead. Yes, sweet Bible! I will hide thee
Deep, yes, deeper in this heart:
Thou, through all my life wilt guide me,
And in death we will not part.
Part in death? No, never! never!
Through death's vale I'll lean on thee;
Then in worlds beyond, forever,
Sweeter still the truth shall be. Laodicean Repentance and Readiness
By A. A. Marks
BRO. SMITH:—I would like to say a few words through the Review to the brethren and sisters scattered abroad. My heart beats in unison with that paper as it heralds forth the last notes of warning, not only to the world, but also to us, a lukewarm church. I believe the testimony of the faithful and true Witness to the Laodiceans is for us, and I wish to be benefited by it; but a mere wish or a desire will not answer for us now: we must have the gold tried in the fire, the white raiment, and the eye-salve, or we shall be spued out of the Lord's mouth. Solemn thought! And is it so, that we, as a people, have arrived at a point in our history where we are in danger of being "spued out of the Lord's mouth?" I think this cannot be denied. O Lord, let the plain testimony of thy word settle with solemn weight and power upon the remnant of thy people! Our only safety is in being zealous and repenting, and opening the door of our hearts, and letting the Saviour in. Praise God that there is a hope held out for us yet! that we may repent and find mercy and hold communion with the Saviour. I desire to have my heart freed from every thing that would bar the Saviour out. We shall undergo a close examination. O Lord, help us to examine our own hearts and get ready for that time of trouble that is coming. The truth will prevail, and a remnant will go through; but shall we be among the number, is a question of great importance to each of us. Yours in hope of salvation. A. A. MARKS. J. F. HAMMOND
By J. F. Hammond
BRO. SMITH: It is with much thankfulness of heart to my kind heavenly Father, and the past and present Editors of the Review that I receive the Review weekly, laden with many precious truths which are cheering to the soul of those that are striving for that blessed inheritance that is in reserve for the faithful. It has been ten years next February since I and my wife first commenced to keep God's holy Sabbath, and never once in the time have I had a sorrowful hour that I embraced this blessed truth. Yet many trials have rolled over my pathway, because of keeping the Sabbath. My poor sad heart has felt to praise God that we have the truth, a truth that will stand till heaven and earth passes away. I have had the privilege of reading the little paper which is now called the Advent Review ever since its first publication. I had the privilege of reading the first paper that our beloved Bro. White published in Rocky Hill, Ct. Glory be to God! My soul feels the sweet spirit of union with that dear brother, that I felt with him and his companion the Sunday that he first commenced to write for that little sheet, called The Present Truth. I remember well the hot Summer days that he toiled with the scythe in the hayfield to get money to pay his expenses the first time he visited Western New York. May God reward him with a full and abundant entrance into his everlasting kingdom for his labors of love. I have had the paper all the time from the first to the present. I am sorry that I have not been able to do any more to support it, or to help the messengers of God to proclaim the truth. I can say with the poet, "No foot of land do I possess, No cottage in this wilderness, A poor wayfaring man." Springfield, Mass., Jan. 8th, 1857.