Earlier text: THE SECOND DEATHTHE SANCTUARY.
By James White
WHILE holding meetings in connection with Bro. Loughborough in Portland, Me., in November, it was proposed by some of the Advent friends in that city, who do not see as we do on all points, that we have a Bible class, if agreeable to us. Most cheerfully we accepted the proposition. When our lectures closed in the city hall, the Advent friends let us have the use of their hall free for two evenings, and on the third we met for Bible class. Bro. Stiles calls for a report of the Bible class. We have been waiting for Bro. L. to report; but as he is from home we will notice a few points only from memory, having no notes. Bro. L. was chosen class-leader. And, we confess that it appeared to us a singular Bible class. Bro. L., consenting to stand in the desk two hours and answer all the questions which that part of the congregation that differed with him on the subject might ask. One sister thought the church was the Sanctuary; and on being asked for her Bible proof, said it was somewhere in the Bible, but she could not cite the passage. She has probably searched since, and learned her mistake. The Bible mentions the Sanctuary and host in Dan. viii, 13; but the host being the church, the Sanctuary must be something else. During the evening the following texts were presented as proof that Christ entered the Most Holy place and commenced his ministry there at the time of his ascension to heaven: Heb. ix, 8. "The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." Chap. x, 19. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." It was then suggested that the word rendered "holiest," is hagion, "holies," and is correctly translated by Macknight, "holy places." Here are the passages as given by him. Heb. ix, 8. "The Holy Ghost signifying this, that the way of the holy places was not yet laid open, while the first tabernacle still standeth." Chap. x, 19. "Well then, brethren, having boldness in the entrance of the holy places, by the blood of Jesus." Chap. ix, 23, 24, was also read. "There was a necessity, therefore, that the representations indeed of the holy places in the heavens, should be cleansed by these sacrifices; but the heavenly holy places themselves, by sacrifices better than these. Therefore Christ hath not entered into the holy places made with hands, the images of the true; but into heaven itself, now to appear before the face of God, on our account." But this translation was rejected, with the singular and uncalled-for assertion, "I shall not give up my Bible." Heb. vi, 19, 20, was also presented as proof that Christ entered the holiest at his ascension. "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchisedec." It was claimed that as Christ entered within the vail at his ascension, he then entered the Most Holy Place. Bro. L. called attention to Heb. ix, 3. "And after the second vail, the tabernacle which is called the holiest of all." As a second implies a first, Paul understood that there were two vails. Christ entered within the first of these vails when he ascended. Proof was called for that there were two vails, when Heb. ix, 3 was presented again. And judge of our surprise when the very persons who a few moments before had rejected Macknight's translation, saying "I shall not give up my Bible," now suggested that Paul's statement concerning the second vail, must be a misprint, or wrong translation!!! The wrong side of a question is generally the hard side; and those who are on that side, and are determined to maintain their position, are sometime driven to say things which contradict themselves. Old Testament testimony was then called for that there were two vails. It was past nine, and too late to search the Old Testament on the point. And as the meeting was about to close, we stated that Bro. L. had set before them his views of what constituted the two holies of the new covenant Sanctuary, both in his lecture, and in answering questions that evening, and it would be a pleasure to us to know their views of what these two holies were. They refused, stating that a Bible class was not a place to avow sentiments, but to investigate. Much truth in the remark! But such remarks come with best grace where the principle is carried out. We were left to conclude that their position, if indeed they had a position, was that the earth is the holy place, heaven the most holy, and the ethereal blue was the vail between!! This we know is the vague view which many take of the subject. Beside this, we will put the plain and definite expressions of Paul to the Hebrews. Heb. ix, 1-5. "Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the Sanctuary, and of the true tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth he should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, see, saith he, that thou make all things according to the pattern showed to thee in the mount." Chap. ix, 22-24. "And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." Mark well the words used in these passages to prove that there is a Sanctuary in heaven, in the form, at least, of that sanctuary which was on earth. First, "examples;" second, "shadow;" third, "PATTERNS;" fourth, "FIGURES." Apply these definite terms to the view that this earth is the holy place, and heaven the most holy, and the words at once become vague and senseless. More on the two vails next week. NoT long since I was very much surprised to hear some one advance the idea that there were more than twelve apostles spoken of in the New Testament, besides Paul, "the apostle to the Gentiles." And later still my astonishment was more increased to hear one of our preachers say that he could show at least seventeen persons in the New Testament who were called apostles. This last remark led me to think and study some on the point, and I now believe that there were, perhaps, scores in the days of "the twelve" who were regarded, in some sense, as apostles; and further, that the apostleship is a gift to be perpetuated in the church till the close of the age; and very probably there are those in 1859, who, according to the New Testament acceptation of the term, are apostles of the Lord. The word apostle, in Greek, is apostolos, (from61 apostello, to send off, or send forth,) and is defined by Greenfield's Greek Lexicon to mean, "One sent with commands, or a message, messenger, apostle." This signification would not restrict the apostleship to "the twelve," nor yet to their times. The first use of the word differing from the commonly received view of it, is in Acts xiv, 14. A notable miracle had just been wrought among the heathens at Lystra, and the priests of Jupiter, thinking the gods had come down, brought oxen and garlands to the gates of the city, and would have done sacrifice unto the people; "which when the apostles, Paul and Barnabas, heard of, they rent their clothes," and restrained their ignorant adoration. Here we have it in plain language, that two besides the twelve, Paul and Barnabas, were apostles. Again, in 2 Cor. viii, 23, we have more testimony according with the above. Paul says to his Corinthian brethren, "Whether any do inquire of Titus he is my partner, and fellow helper concerning you; or our brethren be inquired of, they are the messengers (Greek, apostoloi, apostles) of the churches, and the glory of Christ." Here are several, at least, whom Paul regarded as apostles—Titus and those he calls "our brethren." It is worthy of remark here that the word messengers, is translated legates in the Syriac, (the word it always uses for apostles,) and apostles by the Rheimish Testament, and Macknight's and Sawyer's translations. A similar testimony is found in the apostle Paul's letter to the Phillipians. Chap. ii, 25. He says, while speaking of some church affairs relating especially to them, "I supposed it necessary to send to you Epaphroditus, my brother and companion in labor, and fellow soldier, but your messenger (Greek, apostolou, apostle) and he that ministered to my wants." Here is one more, which we may with the greatest freedom, enter on the list of apostles; and as this is only a casual reference to the fact, we may safely infer how much further this catalogue might be swelled. One more instance agreeing with the above, and we are done. In John xiii, while Jesus was giving the ordinance for washing feet, he made the following statement: "Verily, verily, I say unto you, The servant is not greater than his Lord; neither he that is sent (Greek, apostolos, the apostle) greater than he that sent him." Verse 16. Here, to me, is an important truth clearly stated. Just so long as it is a fact that "the servant is not greater than his Lord," just so long it is the Master's will that we should show our love by washing feet, and just so long the calling and gift of apostleship will be perpetuated in the christian church. In the last two scriptures quoted, the word apostolos is rendered by the same versions as in 2 Cor. viii, 23, which fact we have referred to above. We might, we think, extend this kind of testimony further, but we close by just remarking that our Saviour is called an apostle; [Heb. iii, 1.] others are called "false apostles," [2 Cor. xi, 13.] and the IVth chapter of Ephesians is presumptive evidence alone that this gift is coextensive with the gospel age. It reads, "He gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers, for the pefecing of the saints, and for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith; and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." How long were these gifts to continue? Till we all come in the unity of the faith—till we all become perfect men in Christ. Has the church ever come to the measure of the stature of the fullness of Christ? No. Then will not all these gifts come in requisition before we are fitted for the perfect state? Yes. O Lord, develop all the gifts of thy one Spirit, just how and when, as it may please thee. G. W. A. CORRESPONDING WITH THE ENEMY.
By J. Clarke
I HAVE heard it related that there was once an officer in the Roman army who was suspected of holding correspondence with the enemy. He was summoned to trial and proved guilty: he was then fastened by one arm to a chariot headed towards the enemy, and by the other arm he was fastened to another chariot headed in the opposite direction. He was then exhorted somewhat in this manner: "You are able to hold connection with the Roman army and with the enemy, therefore you are able to go in opposite directions." The chariots were then put in motion, and the consequences can be better imagined than described. Moral. Those who can serve God and the world (mammon) and those who think they can get ready for translation and at the same time keep up with the fashions and practices of the world, place themselves just where this Roman soldier found himself. Again, if it was necessary for the Roman army to have so strict a discipline, what must the discipline be of those who are to stand in the battle of Armageddon when all the hosts of the enemy are to be marshalled? Again, if it was so terrible to rebel against the discipline of the Roman army, what must be the fate of those who rebel against the discipline of the army where Michael is the General, and angels are the subordinate officers? Again, considering the exigencies of the times, ought not every soldier to get thoroughly versed in the plans and military tactics of this army in which he is enlisted, and won't those who neglect this training make a very bad figure in the battle? Another consideration. This officer might only have been corresponding with some friend, and might have had no designs against his own countrymen; yet only for contempt of rules laid down he would have been doomed to suffer death. Then it is plain to be seen that there was a majesty in Roman law, and Romans saw the necessity of enforcing it, and I put the question, Will God be less terrible in the enforcement of his laws than were the ancient Romans? Ought we not rather to ask pardon of God for drawing such a comparison? EXTRACT FROM HIS DISCOURSE UPON OUR LORD'S SERMON ON THE MOUNT.
"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. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Matt. v. 17-20. 1. Among the multitude of reproaches which fell upon Him who was despised and rejected of men, it could not fail to be one, that he was a teacher of novelties, an introducer of a new religion. This might be affirmed with the more color, because many of the expressions he had used, were not common among the Jews; either they did not use them at all, or not in the same sense, not in so full and strong a meaning. Add to this, that the worshiping God in spirit and in truth, must always appear a new religion, to those who have hitherto known nothing but outside worship, nothing but the form of godliness. 2. And it is not improbable, some might hope it was so; that he was abolishing the old religion, and bringing in another; one which they might flatter themselves, would be an easier way to heaven. But our Lord refutes in these words both the vain hopes of the one, and the groundless calumnies of the other. I shall consider them in the same order as they lie, taking each verse for a distinct head of discourse. 1. And, first, "Think not that I am come to destroy the law or the prophets.—I am not come to destroy, but to fulfill." The ritual or ceremonial law, delivered by Moses to the children of Israel, containing all the injunctions and ordinances which related to the old sacrifices and service of the temple, our Lord indeed did come to destroy, to dissolve and utterly abolish. To this bear all the apostles witness: not only Barnabas and Paul, who so vehemently withstood those who taught, that Christians ought to keep the law of Moses; not only St. Peter, who termed the insisting on this, on the observance of the ritual law, a tempting God, and putting a yoke upon the neck of the disciples, which neither our fathers, saith he, nor we were able to bear: but all the apostles, elders and brethren being assembled with one accord, declared, that to command them to keep this law, was to subvert their souls; and that it seemed good to the Holy Ghost and to them, to lay no such burthens upon them. This hand-writing of ordinances our Lord did blot out, take away, and nail to his cross. 2. But the moral law, contained in the ten commandments, and enforced by the prophets, he did not take away. It was not the design of his coming, to revoke any part of this. This is a law which never can be broken, which stands fast as the faithful witness in heaven. The moral stands on an entirely different foundation, from the ceremonial or ritual law; which was only designed for a temporary restraint upon a disobedient and stiff-necked people; whereas this was from the beginning of the world: being written not on tables of stone, but on the hearts of all the children of men, when they came out of the hands of the Creator. And however the letters once wrote by the finger of God, are now in a great measure defaced by sin, yet can they not be wholly blotted out, while we have any consciousness of good and evil. Every part of this law must remain in force, upon all mankind, and in all ages: as not depending either on time or place, or any other circumstances liable to change; but on the nature of God, and the nature of man, and their unchangeable relation to each other. 3. "I am not come to destroy but to fulfill." Some have conceived our Lord to mean, I am come to fulfill this, by my entire and perfect obedience to it. And it cannot be doubted but he did, in this sense, fulfill every part of it. But this does not appear to be what he intends here, being foreign to the scope of his present discourse. Without question his meaning in this place is (consistent with all that goes before and follows after) I am come to establish it in its fullness, in spite of all the glosses of men. I am come to place in a full and clear view, whatsoever was dark or obscure therein. I am come to declare the full and true import of every part of it: to show the length and breadth the entire extent of every commandment contained therein; and the height and depth, the inconceivable purity and spirituality of it in all its branches. 4. And this our Lord has abundantly performed in the preceding and subsequent parts of the discourse before us: in which he has not introduced a new religion into the world, but the same which was from the beginning: a religion, the substance of which is without question, as old as the creation; being coeval with man, and having proceeded from God, at the very time when man became a living soul (the substance, I say, for some circumstances of it, now relate to man as a fallen creature.) A religion witnessed to, both by the law, and by the prophets in all succeeding generations. Yet was it never so fully explained, nor so thoroughly understood, till the Great Author of it, himself condescended to give mankind this authentic comment on all the essential branches of it: at the same time declaring it should never be changed, but remain in force to the end of the world. 1. "For verily I say unto you (a solemn preface, which denotes both the importance and certainty of what is spoken) till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." One jot—it is literally, not one Iota, not the most inconsiderable vowel, or one tittle, MIARKERAIA, one corner, or point of a consonant. It is a proverbial expression, which signifies that no one commandment contained in the moral law, nor the least part of one, however inconsiderable it might seem, should ever be disannulled. "Shall in no wise pass from the law?" OU ME PARELTHE APO HOU NOMOU. The double negative here used, strengthens the sense, so as to admit of62 no contradiction. And the word PARELTHE, it may be observed, is not barely future; declaring what will be; but has likewise the force of an imperative; ordering what shall be. It is a word of authority, expressing the sovereign will and power of him that spake; of him whose word is the law of heaven and earth, and stands fast for ever and ever. "One jot or tittle shall in no wise pass, till heaven and earth pass;" or as it is expressed immediately after, EOS AN PANTA GENETAI, till all (or rather all things) be fulfilled, till the consummation of all things. Here is therefore no room for that poor evasion (with which some have delighted themselves greatly) that no part of the law was to pass away, till all the law was fulfilled; but it has been by Christ; and therefore now must pass, for the gospel to be established. Not so; the word all does not mean all the law, but all things in the universe; as neither has the term fulfilled, any reference to the law, but to all things in heaven and earth. 2. From all this we may learn, that there is no contrariety at all, between the law and the gospel; that there is no need for the law to pass away, in order to the establishing the gospel. Indeed, neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words, considered in different respects, are parts both of the law and the gospel; if they are considered as commandments, they are parts of the law; if as promises, of the gospel. Thus, thou shalt love the Lord thy God with all thy heart, when considered as a commandment, is a branch of the law; when regarded as a promise, is an essential part of the law, proposed by way of promises. Accordingly, poverty of spirit, purity of heart, and whatever else is enjoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises. 3. There is therefore the closest connection that can be conceived, between the law and the gospel. On the one hand, the law continually makes way for, and points us to the gospel; on the other, the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbor, to be meek, humble or holy; we feel that we are not sufficient for these things; yes, that with man this is impossible. But we see a promise of God to give us that love, and to make us humble, meek and holy. We lay hold of this gospel, of these glad tidings; it is done unto us according to our faith; and the righteousness of the law is fulfilled in us, through faith which is in Christ Jesus. We may yet further observe, that every command in holy Writ, is only a covered promise. For by that solemn declaration, "This is the covenant I will make after those days, saith the Lord, I will put my laws in your minds, and write them in your hearts," God hath engaged to give whatsoever he commands. Does he command us then to pray without ceasing? to rejoice evermore? to be holy as he is holy? It is enough. He will work in us this very thing. It shall be unto us according to his word. But if these things are so, we cannot be at a loss what to think of those who in all ages of the church, have undertaken to change or supercede some commands of God, as they professed, by the peculiar direction of his Spirit. Christ has here given us an infallible rule, whereby to judge of all such pretensions. Christianity, as it includes the whole moral law of God, both by way of injunction and of promise, if we will hear him, is designed of God, to be the last of all his dispensations. There is no other to come after this. This is to endure till the consummation of all things. Of consequence all such new revelations, are of Satan, and not of God; and all pretences to another more perfect dispensation, fall to the ground, of course. Heaven and earth shall pass away; but this word shall not pass away. 1. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Who, what are they, that make "the preaching of the law" a character of reproach? Do they not see on whom the reproach must fall? on whose head it must light at last? Whosoever on this ground despiseth us, despiseth him that sent us. For did any man ever preach the law like him? even when he came not to condemn but to save the world; when he came purposely to bring life and immortality to light through the gospel? Can any preach the law more expressly, more rigorously, than Christ does in these words? And who is he that shall amend them? Who is he that shall instruct the Son of God how to preach? Who will teach him a better way of delivering the message which he hath received of the Father? 2. "Whosoever shall break one of these least commandments," or one of the least of these commandments—These commandments, we may observe, is a term used by our Lord as equivalent with the law, or the law and the prophets, which is the same thing, seeing the prophets added nothing to the law; but only declared, explained, or enforced it, as they were moved by the Holy Ghost. "Whosoever shall break one of these least commandments"—especially if it be done wilfully or presumptuously; one:—for he that keepeth the whole law and thus offends in one point, is guilty of all. The wrath of God abideth on him, as surely as if he had broken every one. So that no allowance is made of one darling lust; no reserve for one idol; no excuse for refraining from all besides, and only giving way to one bosom sin. What God demands, is an entire obedience; we are to have an eye to all his commandments; otherwise we lose all the labor we take in keeping some, and our poor souls for ever and ever. "One of these least," or one of the least of these commandments. Here is another excuse cut off, whereby many, who cannot deceive God, miserably deceive their own souls. "This sin, saith the sinner, is it not a little one? Will not the Lord spare me in this thing? Surely he will not be extreme to mark this, since I do not offend in the greatest matters of the law." Vain hope! speaking after the manner of men, we may term these great and those little commandments. But in reality, they are not so. If we use propriety of speech, there is no such thing as a little sin; every sin being a transgression of the holy and perfect law, and an affront of the great majesty of heaven. "And shall teach men so"—In some sense it may be said, that whosoever openly breaks any commandment, teaches others to do the same; for example speaks, and many times louder than precept. In this sense it is apparent every open drunkard, is a teacher of drunkenness; every Sabbath-breaker is constantly teaching his neighbor to profane the day of the Lord. But this is not all: an habitual breaker of the law, is seldom content to stop here. He generally teaches other men to do so too, by word as well as example; especially when he hardeneth his neck and hateth to be reproved. Such a sinner soon commences an advocate for sin; he defends what he is resolved not to forsake. He excuses the sin which he will not leave, and thus directly teaches every sin which he commits. "He shall be called least in the kingdom of heaven," that is, shall have no part therein. He is a stranger to the kingdom of heaven which is on earth; he hath no portion in that inheritance; no share of that righteousness, and peace and joy, in the Holy Ghost. Nor by consequence can he have any part in the glory which shall be revealed. 4. But if those who even thus break and teach others to break, "one of the least of these commandments, shall be called least in the kingdom of heaven," shall have no part in the kingdom of Christ and of God; if even these shall be cast into outer darkness, where is wailing and gnashing of teeth; then where will they appear, whom our Lord chiefly and primarily intends in these words? They who bearing the character of teachers sent from God, do nevertheless themselves break his commandments, and openly teach others so to do; being corrupt both in life and doctrine. 5. These are of several sorts. Of the first sort are they who live in some willful, habitual sin. Now if an ordinary sinner teaches by his example, how much more a sinful minister? Even if he does not attempt to defend, excuse or extenuate his sin. If he does, he is a murderer indeed, yea, the murder-general of his congregation. He peoples the regions of death. He is the choicest instrument of the prince of darkness. When he goes hence, hell from beneath is moved to meet him at his coming. Nor can he sink into the bottomless pit, without dragging a multitude after him. 6. Next to these are the good-natured, good sort of men, who live an easy, harmless life, neither troubling themselves with outward sin, nor with inward holiness; men who are remarkable neither one way nor the other; neither for religion nor irreligion: who are very regular both in public and private; but do not pretend to be any stricter than their neighbors. A minister of this kind breaks, not one, or a few only of the least commandments of God; but all the great and weighty branches of his law, which relate to the power of godliness; and all that require us to pass the time of our sojourning in fear, to work out our salvation with fear and trembling; to have our loins always girt and our lights burning; to strive or agonize to enter in at the strait gate. And he teaches men so, by the whole form of his life, and the general tenor of his preaching; which uniformly tends to soothe those in their pleasing dream, who imagine themselves Christians and are not; to persuade all who attend upon his ministry, to sleep on and take their rest. No marvel therefore if both he and they that follow him, wake together in "everlasting burnings." 7. But above all these, in the highest rank of the enemies of the gospel of Christ, are they who openly and explicitly judge the law itself, and speak evil of the law. Who teach men to break (LUTSAI, to dissolve, to loose, to untie the obligation of) not one only, whether of the least, or of the greatest, but all the commandments at a stroke; who teach, without any cover, in so many words. "What did our Lord do with the law? He abolished it." "There is but one duty, which is that of believing." "All commands are unfit for our times." "From any demand of the law no man is obliged now to go one step, to give away one farthing, to eat or emit one morsel." This is indeed carrying matters with a high hand. This is withstanding our Lord to the face, and telling him, he understood not how to deliver the message on which he was sent. O Lord, lay not this sin to their charge! Father, forgive them; for they know not what they do! 8. The most surprising of all the circumstances that attend this strong delusion, is that they who are given up to it, really believe that they honor Christ, by overthrowing his law, and that they are magnifying his office, while they are destroying his doctrine! Yes, they honor him just as Judas did, when he said, hail Master, and kissed him. And he may as justly say, to every one of them, "Betrayest thou the Son of man with a kiss!" It is no other than betraying him with a kiss, to talk of his blood and take away his crown; to set light by any part of his law, under pretense of advancing his gospel. Nor indeed can any one escape this charge, who preaches faith in any such manner as, either directly or indirectly, tends to set aside any branch of obedience; who preaches Christ so as to disannul or weaken in any wise the least of the commandments of God. 9. It is impossible indeed to have too high an esteem for the faith of God's elect. And we must all declare, "By grace are ye saved through faith: not of works lest any man should boast." We must cry aloud to every penitent sinner, "Believe in the Lord Jesus Christ, and thou shalt be saved." But at the same time, we must take care to let all men know we esteem no faith but that which worketh by love; and that we are not saved by faith, unless so far as we are delivered from the power as well as the guilt of sin. And when we say, Believe and thou shalt be saved, we do not mean, believe and thou shalt step from sin to heaven, without any holiness coming between; faith supplying the place of holiness. But believe and thou shalt be holy; believe in the Lord Jesus, and thou shalt have peace and power together. Thou shalt have power from Him in whom thou believest, to trample sin under thy feet; power to love63 the Lord thy God with all thy heart, and to serve him with all thy strength. Thou shalt have power, by patient continuance in well-doing, to seek for glory, and honor, and immortality. Thou shalt both do and teach all the commandments of God, from the least even to the greatest. Thou shalt teach them by thy life as well as thy words, and so be called great in the kingdom of heaven. The Review, a Friend in Affliction
By J. V. Weeks
Bro. Smith: In addressing you or either of the Review, I have the assurance of addressing friends, not only to me personally, but friends of present truth; therefore friends particularly. So of all lovers of the truth as it is in Jesus, I rejoice in having such friends, and in having a token every week of their continued friendship. I hail with joy the Review as a harbinger of good news—as a solace in affliction—as strength in weakness—as a relief in adversity—as a friend better far than gold or silver; in short, as a truthful exponent of the Scriptures which are able to make us wise unto salvation and eternal life. Many have been the opposing forces arrayed in phalanx since I embraced the present truth, and commenced regarding all the commandments of God as obligatory on all mankind. Numerous and well organized they are, although including many conflicting elements, yet touching the Sabbath question, the immortality of the soul, and the speedy coming of our blessed Lord, they are perfectly harmonious. I am pained at the prevalence of infidelity under the specious covering of reform, denying the truth of the Bible, the necessity or efficacy of the atonement bringing every thing down to a level with their own often contradictory reasonings and fallible judgment. How blinded! how easily led captive by the Devil at his will! May the victories of the cross be multiplied, and infidelity, with its alluring baits be effectually silenced, till all those who will heed the truth, shall embrace it, for the love of it, ere they are engulfed in the general ruin that awaits Modern Babylon. How wide and universal will be that ruin! Thousands, yea millions now flattering themselves that to-morrow will be as this day, only they the more progressed, will find alas! t'will be too late to call upon the rocks and mountains to hide them in that awful day, that their theory of progression is but an alluring bait lulling to fancied security. Please continue to send the Review and I will forward the pay as I am able. Yours in true reform and brotherly love. Olathe, Nebraska, Dec. 25th, 1858. L. SCHELLHOUS
By L. SCHELLHOUS.
BRO. SMITH: I feel it a duty which I owe to God and for the encouragement of the saints scattered abroad through the land, to give in my testimony to the truth of the Third Angel's Message. I feel to bless the Lord for his goodness to me, in causing me to embrace the truth through his messengers. I am yet striving to keep God's Commandments, and to have the Faith of Jesus, and to get the victory over the world, the flesh and the Devil. By the grace of God I mean to go on to Mt. Zion with the remnant of his people. I feel the necessity of being purified, and would heed the admonition to buy gold tried in the fire, the white raiment and the eye-salve, and to have on all the armor of God that I may be able to stand. Oh, brethren, I want to be ready, and my prayer is, that I may have all my work done while there is opportunity. I believe time is short. Soon Jesus will come and will not tarry. I feel that the path grows brighter and brighter as I strive to walk in the strait way, and my prayer is that I may enter in through the gates into the city. I want to be wholly consecrated to God, and have all on the altar. It gives me strength when I read the testimonies through the Review of the people of God. I will give God all the glory for the joy that I feel in the blessed hope through Christ Jesus. I have been expecting to hear from Bro. Waggoner through the Review, when we may expect him to visit the little band in Colon. If he can come to Colon this Winter, I want him to notice it through the Review. The church in Colon are striving to get the victory, and seem to walk by faith and not by sight. They have a strong desire to be ready for the return of the Saviour. Yours in hope of eternal life. Colon, Mich., Jan. 4th, 1859. “Then they that feared the Lord spake often one to another.” Bro. SMITH: Perhaps it may be of some interest to you, to hear how the cause is prospering in this place. The meetings held here by Brn. White and Loughborough, have resulted in some good. The word that was spoken by them has taken root in some hearts, and they have decided to keep all of the commandments, that finally they may have right to the tree of life, and enter in through the gates into the city. There are others that are almost persuaded that we have the truth. Others say, "Where have you kept yourselves, that I havn't heard of this people before? If this is truth, it ought to be cried through the streets." The influence of the no-Sabbath keepers is felt some, as they try to prejudice minds against those who have been instrumental in bringing out the light of present truth; but their folly is made manifest unto all. The Lord has been pleased to manifest himself to us by his holy Spirit, as we meet to call upon his holy name, showing his willingness to hear the prayers of those that keep his commandments, and strive to walk in his statutes blameless. Some were not fully established in the truth when the brethren left us, and we have had several Bible classes a week, which has been beneficial to us all in getting a better understanding of God's word. We need the labors of some one here very much. Will not Bro. Andrews come this way soon? His labors would be appreciated by the brethren, and no doubt blessed of the Lord. May the Lord lead us into all truth, help us discharge every duty, and save us finally in his everlasting kingdom, is the prayer of your unworthy brother. Rochester, N. Y., Jan. 2d, 1858.