IT is evident that God has different truths by which to test the world at different periods. All truths are not eternal; that is, while it is true in every age that there is a God, it is not always true that there is a flood coming to destroy the world. Thus it was true in the days of Noah that a flood was coming, and an unwavering belief of that truth (such as would have moved them to obedience), would have saved those who were destroyed by the flood. But the mass rejected the truth concerning the flood, hence did not build arks, and therefore were not prepared for salvation from the deluge.
The antediluvians perhaps thought they were very good servants of God—and so perhaps did Noah; but "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." Gen. vi, 5. And he at once applied a test to them which drew such a marked distinction between the righteous and the wicked, that it was easy to discern between him that served God, and him that served him not.
"Make thee an ark," was the commandment by which God determined to test the world. As soon as the commandment was applied to them, all could see by their rejection of it, that they were not servants of God, no matter what their profession might have been.
This is not the test now. It is not a truth now, that there is a flood of water coming upon the earth to destroy it. But the "hail storm" of God's wrath is just before us, and "hasteth greatly" [Isa. xxviii, 17; Rev. xiv, 10; xv, 1; xvi, 21]; and it is equally necessary for us to prepare for the coming storm, as for Noah to prepare to outride the waves of the flood.
But while building an ark would have prepared them for what was before them, we may build a hundred arks, and not be prepared to stand before the Son of man. The important inquiry which at this time should arise in every breast is, What will prepare us to "escape all these things, and to stand before the Son of man?"
I answer: God has three messages with which to prepare his people to escape the seven last plagues, and reign with the Lamb on mount Zion. Prior to the giving of the messages it would have been impossible to discern between him that served God, and him that would not serve him. They both had been baptized; they both surrounded the same communion table, both sat under the same ministry, sang together, prayed together, made the same pretensions, and gave the same evidence of having "passed from death unto life." But when the messages were presented, while one received them with joy, and began to get ready for translation, the other began to "make light, and went his way" to his farm, his merchandise, &c. &c. He could then join the drunken in beating and smiting his fellow servants, and saying, "My Lord delayeth his coming." Then, and not till then, could we tell what manner of person he was.
I am led to compare the three messages to three sieves through which God's people are or, were, compelled to pass. When the churches were sifted, many of their members were found too large to even pass through the first sieve (first message); and many that passed through the first could not pass the second. While a great many who found no trouble in passing through the two first, can never get through the third.
But as the first and second messages are past, and the third is present truth, we inquire, Where are the people upon whom the third angel's message is at work? Here is the place where we must look for such a people. But in what class of people are they found?
There are three distinguishing things brought to view in the third angel's message, viz., 1. The worship of the beast, and the reception of the mark of his name. 2. The unmixed wine of the wrath of God, or seven last plagues, as a consequence of worshiping the beast and receiving his mark; and, 3. An opposite party keeping the commandments of God and the faith of Jesus.
What we want now is to find that class of people who are keeping the commandments of God and the faith of Jesus; for the expression, "Here are they that keep the commandments of God and the faith of Jesus," implies that up to that point of time a class of people had not been found who were so doing.
Let us try the different denominations by the commandments of God and faith of Jesus, and see which one of them it is of whom it can be said, "Here are they," &c.
It cannot be an organization which existed prior to A. D. 1843; because the first angel did not sound until then; and it is not until his message had gone forth that the seventh trumpet sounds, and the mystery of God is finished [see Rev. x, 1-7]; and it is not until the seventh trumpet sounds that the temple of God is opened in heaven, and the ark of his covenant of ten commandments is seen [Rev. xi. 19; 1 Kings viii, 9]; hence it is not until then that this people are developed.
But waiving the above testimony, we inquire, Are the Jews the people? No; for while they keep the commandments of God, they reject the faith of Jesus. Then are Gentiles the ones referred to in this message? No; for while they keep the faith of Jesus, they reject the commandments of God.
Again, of which sect can it be said, to the exclusion of all others, "Here are they that keep the commandments53of God and the faith of Jesus?" Are any of the sects keeping more commandments than they were A. D. 1844? No. Is any one of them keeping more commandments than others are keeping? No; but they all with one consent reject one of the commandments of God. And it cannot be said of those who break even one of God's commandments, "Here are they that keep the commandments of God," any more than it can be said of a band of thieves, Here are they that keep the laws of the State in which they live.
It is only necessary to break one of the commandments to be a commandment-breaker; while we must keep all of them to be a commandment-keeper.
Let me have a humble place among the commandment-keepers.
M. HULL.
Knoxville, Iowa.
MEETINGS IN LIBERTY, JACKSON, CO., MICH.
By J. H. W.
I COMMENCED meetings in a school-house in Liberty tp., near the south line of Jackson Co., Mich., on the evening of the 5th inst. Bro. Heminway, a resident of the district, and a late member of the M. E. church, embraced the present truth a few months since, and attended meetings with the church in Hanover and Moscow. By this means a few had become anxious to hear, but the majority were strongly opposed from the beginning.
One member of the church had expressed his determination to ask questions; but at the close of a lecture on the Sabbath he arose and said that he had heard nothing but what appeared to be the truth of the Bible: that he had always read that the seventh day was the Sabbath: that the law of God and the law of the land were opposed, &c. But that was the last meeting he attended, and I was informed that he opposed the meetings, saying that all that I taught was false.
The same evening above referred to the class-leader arose and asked where in the Bible it said that the seventh day was the Sabbath. I told him it was in the fourth commandment. He inquired what chapter it was! This is a sample of the intelligence and reliability of those who bear the name of Christian. Others opposed with scoffing. Yet we are considered uncharitable in applying fallen Babylon to those churches, and affirming that they meet the description of those who have the form of godliness, but deny the power thereof.
But the word of God is not bound. Praise his name! Some were convinced of the truth, and resolved to keep the commandments. The brethren and sisters of Hanover attended most of the meetings, though about seven miles distant, and by their presence and singing added much to the interest of the meetings. May the Lord bless their efforts, and encourage their hearts by adding to their number such as shall be saved.
“And behold I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be endowed with power from on high.”
The nature and extent of this declaration of our Saviour's is but little realized among his professed disciples in this age; for almost all of our religious teachers contend that the promise was confined to the apostles' day, and that we can have no expectation of realizing, in our experience, the blessings contained in it. To my mind, such an opinion, though sanctioned by the learned and popular, is nevertheless erroneous. And not only is it erroneous and unscriptural, but it is the cause of the worldliness and formality so prevalent among the professed churches of Christ in this age.
To the Bible student there is a vast contrast between modern and apostolic christianity; ours is the form of godliness, while the power is denied; theirs the power and demonstration of the Spirit. And why is it so? The reason is obvious; the glory of the dispensation, “the promise of the Father,” “the power from on high” is disbelieved in and denied, and philosophy and poor human reason are substituted for the baptism of the Spirit, the endowment of usefulness and success.
But what was the promise of the Father for which the disciples tarried at Jerusalem? In the first chapter of the Acts we read that Jesus “being assembled together with the disciples, commanded them that they should not depart from Jerusalem but wait for the promise of the Father which, said he, ye have heard of me.” Sec John xiv, 16, 17, 26, also, xv, 26, 27. “For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence.” “But ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Jerusalem and Judea and in Samaria and unto the uttermost part of the earth.”
Here it is evident that the promise of the Father, the endowment of power from on high, was the promised baptism of the Holy Ghost to be sent upon them in a few days after. “And when the day of pentecost was fully come they were all with one accord in one place.”
Who were they all? The disciples, male and female, mentioned in the 13th and 14th verses of the first chapter. “And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting.” “And there appeared unto them cloven tongues as of fire and it sat upon each of them.” “And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance.”
Here was the fulfillment of the promise of the Father and the endowment of power from on high which was to qualify them for the work to which they were called. This is evident from the effect upon the people assembled together with them on that day. Peter's sermon to them was a simple application of the prophecy of Joel to what the people saw and heard; it was also a plain, convincing argument from the psalms of David to prove the resurrection of the crucified One, and a demonstration of his exaltation to the right hand of God by the fulfillment of the promise of the Father in the pouring out of his Spirit upon his servants and handmaidens.
What an endowment of power to the disciples when we consider who they were that composed the assembly gathered on that day! “Jews, devout men out of every nation under heaven” were there. Jews, whose dwelling place was Jerusalem, were there full of bitter enmity and prejudice against the despised and rejected Jesus and his Galilean disciples. The murderers of the Prince of life were there, those who but a few days before had publicly cried “Away with him, crucify him!”
The effect upon the assembled multitude showed the disciples endowed with power from on high. “They were pricked in the heart, and said unto Peter and the rest of the apostles, Men and brethren what shall we do?” Here was power superhuman, which produced so mighty an effect in overcoming the prejudice of the three thousand Jews against Christ, convincing his murderers that the rejected, hated Jesus was the promised Messiah, the hope of Israel, and constraining them to believe in him as the only Saviour.
But an important question arises here, and one in which we, in these last days, are deeply interested. Was the baptism of the Holy Ghost as the endowment of power from on high, the fulfillment of the promise of the Father, confined to the apostles' ministry, and alone designed for that age of the church? or was it to extend through the whole dispensation, including us in the promise and blessings? I answer it extends to all the called of God until the end.
The prophecy of Joel quoted by the apostle Peter and applied to the pouring out of the Spirit on that day, is a prediction extended to the end of the christian age unto the great and notable day of the Lord; hence the promises contained in the prophecy are co-extensive with it, and embrace all the servants and handmaidens of God whom he shall call until the end, so that his called ones now are included in the prediction and promise.
Again Peter says to the enquirers who asked “What shall we do?” “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost.” “For the promise is unto you and to your children and all that are afar off, even as many as the Lord our God shall call.” To what promise did the apostle allude? The promise of the Father in the prophecy of Joel, the pouring out of his Spirit upon his servants and handmaidens as many as the Lord shall call.
My brethren and sisters, we are not excluded from the promise of the Father in all its power and glory. It is for us to experience; and through the promise, by faith, we may be qualified for abundant usefulness.
But another important question suggests itself here. How may I attain the blessings contained in the promise of the Father to his sons and daughters? But let me enquire, Do you and I really desire the blessing of the promise? desire it so much that we are willing to sacrifice all we have and are to God? Holiness, usefulness and happiness are inseparably connected. It is a pure heart alone, a holy temple in which the Holy Spirit dwells. If such is really our desire, the way is pointed out clear as a sunbeam in the word of God. “I beseech you, therefore, brethren by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable unto God which is your reasonable service.” Here the terms are clearly shown us; by complying with them, we are in a position in which God can consistently impart to us the blessings in his promises.
Consecration entire, a sacrifice of all our redeemed powers, irrevocably and eternally, must be resolved upon and actually bound to the hallowed altar. Then we step on promised ground and the promise meets us. God says, “I will receive you, and ye shall be my sons and daughters, saith the Lord Almighty.” Sons and daughters, servants and handmaidens, upon whom he will pour out in the last days of his Spirit, as his Spirit-baptized children. Faith follows consecration entire, and is indispensable to the attainment of the promise of the Father.
And now in conclusion, what may we expect by faith in the word of God in view of his truth and faithfulness, exhibited to the believing, tarrying disciples at Jerusalem? They were consecrated to their Master, a living sacrifice. Possessions, friends, reputation, life, were upon the altar. All was consecrated. Is such our consecration, such our sacrifice? Then in the confidence of faith we may look with certainty for the “promise of the Father” the baptism of the Holy Spirit, as an endowment of power from on high to qualify us for usefulness.
B. F. ROBBINS.
Friendship, N. Y.
THE CAUSE.
By T. J. Butler
DEAR BRO. SMITH: We feel to render gratitude and thanksgiving to God that his people east and west appear to be waking up so generally, and begin to feel and act in behalf of the Lord's worthy poor, and the wants of his glorious cause. For the wants of these two objects our heart has often been made to almost bleed, wants so urgent, so pressing. In many cases those professing much sympathy for the poor, and claiming to set much value upon the message, will say of the one, "Depart in peace, be ye warmed and filled," and give them not those things which are needful to the body. James ii, 16. They forget that it was a great query to the apostle how the love of God could dwell in a man, who, having this world's goods and seeing his brother need, could yet shut up his bowels of mercy from him. 1 John iii, 17.
Of the other, though professedly estimating the cause of truth above all else, yet when its wants are presented, and measures taken to meet them, the excuses summoned from all the mishaps of the past, and the mistrustful foreboding of the future, but too plainly assert the fact that the estimation they really do put upon it, is but too little and shamefully pitiful indeed. Would to God that all who profess to have the bountiful eye of Prov. xxii, 9, did really possess it; then soon indeed would the covetous excuses which so often sicken our hearts, be swallowed up in the land of forgetfulness.
O, my dear brother, do you profess to be the Lord's servant, and do you loan your means to this or that business man to increase his abundance, rather than give, yes, freely give to that poor, suffering disciple of Christ, perhaps an aged, destitute widow, whose door is opposite your own? If so, then you favor man, and have more confidence in his promise for pay than you have in our heavenly Father's own written obligation; [Prov. xix, 17;] and what could be a more cutting satire upon your profession?
But says another, "I confess that such a brother or sister is really in want, is truly an object of charity, and I would freely give this dollar, for which I have no present use, but then, I may want it after a while for taxes, or some other contingency." But do you not know, my dear sir, that such excuses declare you to be infidel at least on two promises? Prov. xxviii, 27. He that giveth to the poor shall not lack. 2 Pet. iii, 9. The Lord is not slack concerning his promise. Is there not danger rather that such skepticism in the inspired promises of God will bring down his displeasure upon you and yours, even to the thwarting of your purposes and blighting of your crops? And will not such principles carried out bring you to the awful doom of crying yourself when you will not be heard? Prov. xxi, 13.
Dear brethren, we profess to believe the Bible, but are there not many of its holy requirements but too little heeded by us? We claim to be giving the last message of mercy, and do not too many of us fail to be merciful? We profess to be looking for the great time of trouble, but is not our consideration of the poor one of the conditions upon which God has suspended the promise of our deliverance at that fearful time? Ps. xli, 1.
There is a fearful malediction spoken of in the epistle of James, [chap. v,] to be visited in the last days upon those who keep back by fraud the hire of the laborer. If God's professed people will reproach their Maker by oppressing the poor, [Prov. xiv, 31,] he has not left them in darkness concerning their duty or their doom. But O, the deceitfulness of riches! what a snare! what a temptation! 1 Tim. vi, 9. God help the brethren in Ohio and in the far West to wake up. Wake up, brethren! The present truth is good, the Lord has made duty plain. Let us buckle on the armor.54Let us read Good Samaritan, No 2, again, and break down in humble contrition before God, and weep on account of our selfishness and laxity in duty.
One brother in rocky, mountainous Vermont, cashes over one hundred dollars for missionary purposes in the West, while that State foots up two hundred and eighty-eight dollars and sixty-four cents for the same purpose. But on the other hand, what are we doing in the West, where the black, alluvial soil and warmer climate secure us much larger crops with less labor. Let Ohio answer! Indiana! Illinois! &c. Brethren in Vermont have a cold climate, but truly they give strong symptoms of warm hearts, and is it not on this very matter of bountifulness in giving that Paul says, "He that soweth bountifully shall reap also bountifully?" 2 Cor. ix, 6. Are not brethren West expecting to reap in the same harvest with brethren East? If so, how are we sowing, dear brethren? bountifully, or sparingly? May God help us.
But while the report in Good Samaritan cheers our heart from the interest manifested by brethren in the East, we are somewhat encouraged by some prominent symptoms for better in Ohio. Last season the brethren in this State advanced for the benefit of the cause about one hundred and thirty dollars; but this season several individual pledges reach to nearly that amount, while the churches in the State, acting conjointly, have voted the sum of twelve hundred dollars. The church at Gilboa, with a decline of one-half in property, pledges more this season than all the State did last season, while one of its members pledges more now than all did then, and other churches, as far as we have learned, are also doing liberally. Truly it looks encouraging. Bro. White's report of his recent tour is encouraging. The fact that most or all the churches are adopting the Bible system of each giving according to the ratio of their means (systematic benevolence) looks encouraging, because it looks like giving as the Lord has prospered. 1 Cor. xvi, 1. It looks like ministering as of the ability that God giveth. 1 Pet. iv, 11. It certainly is the only way that every man among us can follow the example of the Antioch Christians in furnishing relief according to his ability. Acts xi, 29. It furnishes fairer prospects of the full blessing of God resting on his people, to see them in all the churches doing according to that a man hath, and not according to that he hath not, and not having some eased while others are burdened. 2 Cor. viii, 12, 13. Our heart most joyously hails it as that principle of "equality" spoken of by the apostle Paul, where the abundance of one may be a supply for the want of another, [2 Cor. viii, 14,] and our desire and prayer to God is that he will put it in the mind and heart of all his people, to be ready to every good work. Titus iii, 1. And let ours also learn to maintain good works for necessary uses. Verse 14. May God prosper the right, stir up the hearts, the affections, and the energies of all his people everywhere, to speed the glorious gospel car till all his servants are sealed in their foreheads.
Yours, seeking for glory, honor, immortality.
T. J. BUTLER.
Gilboa, Ohio.
EGOTISM
By J. CLARKE.
Is defined by Webster to be “self-commendation.” When a person is inflated with self-love, and speaks of himself, it is usually in such a manner as to show vanity and conceit; but when good sense and humility reign in the heart, it is not so. The Christian may in humility give his experience, and in so doing will often speak of himself; thus, David uses the pronoun, I, about one hundred and thirty times, in Ps. cxix, and the corresponding ones, my, and me, about as often, yet no one would think for a moment of calling David an egotist.
Ps. lxiii, and li, and many others, abound in the use of the pronouns, I, my, and me, yet they are far from being egotistical writings, because all glory is ascribed to God, and the use of these expressions is made necessary, from the fact that David had a personal experience, and any attempt on his part to avoid the use of these terms would have been affectation.
So with the writings of Moses, Daniel, Isaiah, Jeremiah, Ezekiel, and others, their beauty and excellence would be much obscured by any effort on their part to keep back their personal experience, which they relate frankly and honestly.
Nehemiah is very free in the use of the pronoun, I, and I think his account is quite as interesting, and perhaps more so, than that of Ezra, in which book this pronoun is not used quite so often.
It is not egotism to magnify the grace of God in our experience, and to say, “Come and see what God hath done for my soul;” but this is egotism, to say with Jehu, “Come and see my zeal for the Lord,” or with Nebuchadnezzar, “Is not this great Babylon that I have built?” J. CLARKE.
DO YOUR OWN BUSINESS.
By Ellet Joseph Waggoner
“And that ye study to be quiet and to do your own business, and to work with your own hands,” “that ye may walk honestly towards them that are without; and that ye may have lack of nothing.”
It is to be feared that there are comparatively few who sufficiently heed this admonition; or at least that of coupling together industry and quietude. They may exist separately, but cannot appear so graceful. Were they not both exemplified in the life of Jesus who is our example? Is it not written of him, [Isa. xlii, 2,] “He shall not cry nor lift up nor cause his voice to be heard in the street?” And did he not work with his hands for his own support and that of his parents for nearly thirty years? And what was all this for? Doubtless for our example, and that he might be a merciful High Priest, having himself passed through all the toils and privations to which fallen man is subject. He knew very well that God had said to man, [Gen. iii, 19,] “In the sweat of thy face shalt thou eat bread, till thou return unto the ground.” Therefore both he and his apostles were particular to teach, not only by example, but by precept, also that we should be both “diligent in business, fervent in Spirit, serving the Lord.” May we not with the mind serve the law of God, while our hands are employed in the busy cares of life? Surely we can if our adorning is that of a meek and quiet spirit which is in the sight of God of great price.
I believe the time has come when the Lord has seen proper to let increased light shine out upon these minor duties as well as greater ones; and that by the neglect of them we may as certainly incur his displeasure or grieve away his Spirit as though he had called us to occupy a prominent place in the church, and we failed to discharge our duty. I have seen so much of this spirit of do nothing in the world, which never fails to bring with it confusion and every evil work, that I am sick of it, and look upon it as a grievous sin, one that the church of God should carefully guard against and endeavor to be entirely free from.
In passing through this world I have observed some of my own sex who unhappily had the faculty of busying themselves week after week in doing nothing more toward supplying the wants of a family, than merely to attend to the daily demands of nature. I will relate a little incident which I particularly noticed some years ago.
A woman of my acquaintance sent her little girl to school to me for weeks with a piece of calico tied over her head, out of which she intended to make her a bonnet as soon as she had leisure. She also suffered her husband to go without socks because she could not find time to finish a pair which had been on the needles for months. At the same time she was a healthy, industrious woman, having nothing requiring her attention but her household affairs for a small family. But she had not the faculty of working to any advantage. “Never be unemployed,” is a good motto, but, always be profitably employed, is a better one. What then is the duty of commandment-keepers in this respect? Read, “Six days shalt thou labor and do all thy work.” Do we get all our work done in six days? Do we not sometimes carry the work of the six days into the seventh, or lay it over for the coming six days? I have had some solemn reflections while observing this state of things, and wondered if Jesus would not come to gather his people and find many of us as unprepared for his coming and kingdom as we are for the weekly return of the Sabbath. If he should, we should not come off so well as we do while from time to time we continue to desecrate his holy rest day. Every family has its toils and cares. Jesus knew this, and he knew also that the natural heart was inclined to be entirely taken up with the cares of this world. Therefore we find him repeatedly giving caution against this very thing. His gentle reproof to Martha may serve as an example of the light in which he regarded those who were so careful about many things, to the neglect of answering the great object of our creation, which is to glorify God and enjoy eternal life in his kingdom. But while we do as the world does in any respect we can but expect a confused state of things. We must dispense with many things that they occupy time upon, must be more quiet, spend the time that they spend in foolish and vain conversation in meditation and prayer, work by the rule of the wise man, “Whatsoever thy hand findeth to do, do it with thy might,” remembering also that Jesus has said, [Matt. xii, 36,] “Every idle word that men shall speak shall they give account thereof in the day of Judgment.” O, solemn thought! Then let us be careful, and in the language of a minister to me when I first set my heart to seek God, “Place God before us in all that we say.”
Dear sisters, have you not purchased enough of the eye-salve to see that the way to eternal life is narrowing up, and that you must lay aside every weight and every sin, though mortifying to the flesh?
E. J. WAGGONER.
CONFESSION OF A SMOKING MINISTER.
I HAVE left off smoking. I could give you in my own experience in this habit, items that I think must be a little troublesome to the conscience of any smoking minister. I indulged in it till I was thoroughly convinced that it was not only opposed to the refined societies of life, but that it was detrimental to health, befogging to the intellect, and stupefying to the sensibilities. I will, however, trouble you with a few details of its moral bearings. They will do to use against the habit, just as well as they would were they your own personal experience. Take this text of the apostle: "If meat make my brother to offend, I will eat no flesh while the world standeth." A very practical text: but I was a smoker, and that habit was opposed to the best Christian sense of my brethren, and even by many who were not Christians, was regarded as a vice. I must waive that subject, lest my people say, "Physician, heal thyself."
I wanted to preach on the duty of self-denial, a duty that needs to be urged. But the idea of a smoker's preaching such a doctrine was simply ridiculous. That must be delayed then.
The subject of temperance came up. I felt called to preach upon it. But I could find no sound premises from which to reason, that were not destructive to my peace as a smoking Christian,
I wished to preach a sermon on benevolence, but my cigar bill faced me. I could not well preach in the face of that. I wished to visit my people; but my clothes and my breath indicated that I had been smoking. I had a little rather they would not know it; because it might be offensive to them. I must stay at home.
I needed two or three hours of bodily exercise; but I sat down and smoked after each meal, and an hour and a half or two hours of the day were gone. A good55smoke requires an hour. I could not spare time for exercise, and I soon got so that vigorous exercise was irksome; in fine, I grew lazy.
But I forbear. I do not know how others get along with these daily experiences, but I could not endure them longer, and I am no longer a smoker. I relate these experiences to you, because I know you have a disposition to trouble people's consciences about this sin so far as you can. But a sinner knows best how a sinner feels, and the above items may help you. Besides, I owe you this confession, as an approval of your efforts and arguments for reform in this matter.—Sel.
STAND AS AN ANVIL.
“STAND like an anvil!” when the strokes
Of stalwart strength fall fierce and fast ;
Storms but more deeply root the oaks,
Whose brawny arms embrace the blast.
“Stand like an anvil!” when the sparks
Fly far and wide, a fiery shower ;
Virtue and truth must still be marks
Where malice proves its want of power.
“Stand like an anvil!” when the bar
Lies red and glowing on its breast ;
Duty shall be life’s leading star,
And conscious innocence its rest.
“Stand like an anvil!” when the sound
Of ponderous hammers pains the ear !
Thine but the still and stern rebound
Of the great heart that cannot fear.
“Stand like an anvil!” noise and heat
Are born of earth, and die with time ;
The soul, like God, its source and seat,
Is solemn, still, serene, sublime.—Sel.
Conversion to Advent Truth
By Hiram Decker
From Bro. Decker.
Bro. Smith: An invitation was given in some of the back numbers of the Review for the brethren to write a few words for publication, that the readers thereof might know how the good cause was prospering in the length and breadth of the land. I was early in life impressed with the importance of a change of heart and an interest in the blessed Saviour: and I trust that I gave my whole heart to him, when in the vigor of youth. But I fear that my course has been wayward, and not always up to my privilege. I am now getting somewhat advanced in life, and realize that my probation must soon end. Honest or dishonest, I must soon go down to the grave. And here let me tell you that a great change has come over me within the last year, touching the doctrines of God's holy book. I vainly thought I was gliding along toward the haven of that
rest that "remains for the people of God," but I fear I was following a phantom instead of a reality. I had always regarded "The Millerites" or Second Adventists as a deluded people, and was ever ready to believe anything that was said against them. I knew nothing, or next to nothing about them, until beloved Bro. Ross, sometime during last winter gave us a series of lectures on the Second Advent of the Saviour, the Commandments of God, and the strange doctrine that men have no immortality until after the resurrection. And in the course of the last summer a Bro. Barr and Bro. Wheeler came among us, and faithfully held forth the same doctrine. By this time the good seed began to manifest itself, and Brn. Barr and Wheeler were attentively and eagerly heard, at least, by some who have openly espoused these great truths, that should engage the attention of the whole human race. And still there are many more in this vicinity whose judgments are convinced of the importance of coming out and acknowledging their faith in the doctrine.
The great tendency of the preaching here by Brn. Ross, Barr and Wheeler has been to make men and women "search the Scriptures," to see if these things were so. Our great want here now, is for some good man to come and labor a while with us, to strengthen the weak and confirm the wavering. Can we have it? We wait for a reply.
Yours in faith,
West Monroe, N. Y.
Hiram Decker.
Baptisms and Hope in Christ’s Return
By Susan Elmer
From Sister Susan Elmer.
Bro. Smith: I would say to the brethren and sisters scattered abroad, that I am striving to make my way through this dark world of sin and sorrow to that better land, where the care-worn pilgrims ere long will rest.
Brn. Bean and Sperry have been laboring with us, and we trust their labors have not been in vain. The little church here was refreshed. Six were baptized, mostly youth, and others are waiting the first opportunity. We have reason to take courage.
“Jesus now is passing by,
Calling mourners to him.”
Surely his condescension, infinite compassion, and untiring love are enough to soften the hardest heart. Many there are who feel that they would have rejoiced to see this Saviour at his first advent; and if so, why not get ready and rejoice to hail his return? If in the days of his humiliation he could command such curiosity and draw such crowds together; if when he took upon himself the form of a servant, and came to suffer and die, he was gazed upon by thousands with admiration, and hailed by them as their great Deliverer; if then it was such a theme of rejoicing to behold him, what will be the grandeur and sublimity of that scene when he shall come in the glory of his Father and of the holy angels? Glorious will be those angels! spotless their robes, brilliant their crowns, enrapturing their music!
But what sound bursts upon the astonished world? It is the voice of Him that once called Lazarus from the grave; that voice now reverberating through earth, reaches the lowest caverns of the deep, and wakes the countless millions of the just. They come forth blooming with health and immortal beauty, and join in the triumphant shout, O grave, where is thy victory?
May the Lord help us to so live that we may be ready to witness the solemn and glorious scenes that are so soon to transpire. Let us renew our covenant with the Lord, gird up the loins of our minds, and hope unto the end for the glory that shall be revealed at the appearing of our Saviour.
Ashfield, Mass.
A Call to Zeal and Self-Denial
By Sister A. M. Lindsley
From Sister A. M. Lindsley.
Bro. Smith: When I consider the privilege we as a people enjoy, who are living under the blazing light of present truth, my heart swells with gratitude to God for his mercy and longsuffering, who is not willing that any should perish, but that they should come to a knowledge of the truth, and be saved. O it is a blessed privilege to leave all for God and his cause, a rich consolation to know that we may lay up a treasure in heaven, that there is a way possible for our escape from the blight of sin and the curse, a rest for the faithful in the kingdom of our Father. I look forward with a ray of hope to this blessed fruition. I feel like striving earnestly to die to self, and be in a position where I can honor the Lord by humble obedience.
The pathway that lies before the remnant is truly a narrow and rugged one, and were it not that Israel's God is able to save and deliver unto the uttermost, our hearts would indeed fail us as we view the gathering storm of coming events, marked out by prophecy, and already hasting to fulfillment. As we see the mass of minds turning from the truth, and satisfied with fables, and all buried up in the cares and pleasures of this world, we cannot fail to pity them.
And will not this lead us to deny self, that we may do others good for whom Christ died. O I feel that we need to get more of the spirit of the last message in our hearts. Is it not high time that we were all aroused to a becoming zeal in this precious cause? Can those who are dead to sin live any longer therein? May the Lord help us to rally around the standard that bears the motto, "The commandments of God and the faith of Jesus."
And while this is our watchword, let us exemplify it in all our acts and conversation. I rejoice that there is a company that will go through, and it is among this company that I have resolved to enlist, hoping and expecting, if I comply with the conditions, that I shall overcome. It is also a matter of rejoicing that there are others, who are not fully with us, that are investigating the great truths of the Bible, so important at this time. May God bless the candid inquirer.
Martville, N. Y.
Extracts from Letters.
Bro. Town writes from Reedsburgh, Wis., Dec. 11th: "We number six here, heads of familes, who meet on the Sabbath for worship. Two of the number are Bro. and Sr. Hunter, who are over seventy years of age. They received the present truth a year and a half since. They had both been members of the M. E. church for over forty-five years. It is seldom that we have any preaching except through the Review. It is a welcome messenger, and its columns are read with interest. Our meetings are more interesting than they have been. Some of our neighbors have come in of late, and they think we have the truth in the main. We feel that we are not what we should be, but hope to overcome through grace."