Earlier text: ON KEEPING THE HEART. No. 5."The Sabbath of the Lord; and the Lord's Sabbath."
By Editor
SAYS B. P. Hildreth in the World's Crisis of the 29th ult., "Many honest and well-disposed people are utterly at a loss to understand how or why the seventh day was changed to the first day of the week, and are anxious to know by what authority the first day of the week becomes the christian's Sabbath. They fear the alteration was made by that wicked power who should 'think to change times and laws,' with whom they have no sympathy; and therefore still think that the seventh day is the Sabbath of the Lord. To all such I would say," &c. AS we are one of those who fear that the change has been made by that wicked power who should think to change times and laws, we presume we are one of those to whom he "would say." We therefore feel disposed to listen to what he may say, and see if we can find anything which may allay our fears in regard to that work which the Bible attributes to the man of Sin. Allow us to remark here: There is a power introduced to us by the prophet Daniel which should think to change times and laws. It being agreed on all hands, by Protestant commentators, that this refers to the Papacy, we remark that the laws referred to must be some laws over which the Pope has not in reality any control; for he should not change them, but only think to do so. We then inquire: What laws are these? They must be either human or divine. We cannot apply the prophecy to human laws; for these he has instituted, changed or abrogated, according to his own pleasure. In this respect he has had a perfect right to do as he has done. Will any one contend that he who could triumphantly and proudly place his foot upon the neck of princes, and to whom kings would suppliantly bow and kiss his great toe,—that he has no power nor right to interfere with laws of men's making? Therefore, if we make it refer to human laws, the prophecy will not hold good; viz., that he should only think to change them. But if we say that the prophecy contemplates divine laws, will the facts in the case bear us out in the assertion? Has the Pope interfered with those laws by which God claims direct government over men? It is a well-known fact that he has. In what respect? Compare the decalogue of the Bible with the decalogue of the Pope's Catechisms. We find that he has abolished the second commandment, changed the fourth, divided the tenth, and transposed nearly all. According to the testimony and boast of all Catholics, and the admission of impartial history, this work embraces a direct change of the fourth commandment. If the Pope has not taken unwarrantable liberties with the law of God, and this is not the work designated by the prophecy, we ask wherein he has thought to change times and laws. No one can tell us. Has not the prophecy then failed in its specifications? It has; and those that contend that the man of Sin has done no violence to the law—that it was not he who changed the Sabbath—and repudiate the plain testimony of history which declares him to be the author of this work, must take in their strange course, another stride, and place Daniel in the ranks of the false prophets. But stop! we set out to have our fears allayed concerning the work of the man of Sin. Let here, before we are aware, we find them immensely established. To return: In order to fix the fact that the change of the Sabbath was not the work of the man of Sin, B. F. H. endeavors to prove that it was at first a local institution, that there was no command to Adam to keep it, and that nothing was enjoined on the early patriarchs till their posterity left Egypt, and then it became a special covenant, embodied in the decalogue, and "called for the first time the Sabbath-day." As all views publicly advanced become subject to public criticism, let us examine those points. 1. There was no command given to Adam or to the patriarchs to observe the Sabbath: therefore it was not binding in that age. This objection to the existence of the Sabbath previous to the giving of the law on Sinai, is often urged; but if it will hold good with one of the commandments, it will with all the rest. We then inquire, 1st. Do we find any express command from God to Adam or the patriarchs prohibiting murder? No: nevertheless Cain has been universally considered a murderer; and God regarded him as the transgressor of a known law, and punished him accordingly. 2d. Do we find the record of any divine prohibition of adultery? No: yet we may learn how this sin was regarded by reference to the cases of Abimelech and Joseph. Gen. xx, 1-9; xxxix, 9. The one calls it a "great sin," "guiltiness;" and says the other, "How then can I do this great wickedness, and sin against God?" 3d. Do we find the first commandment anywhere expressed? No: nevertheless we find Jacob saying to his household and all that were with him, Put away the strange gods that are among you and be clean. Gen. xxxv, 2. 4th. Do we find any distinct prohibition of stealing? No: yet we find Jacob giving sentence that whosoever had stolen the gods of Laban, he should not live. Gen. xxxi, 32. We might multiply illustrations on this point to show that the principles of all ten of the commandments were clearly understood by the early patriarchs. Shall we then dogmatically assert that the Sabbath was not known because we find no express command for its observance? But if we find no command to keep it, we, on the other hand, find no evidence of its violation; and even if we did, it would no more destroy the sacredness of the Sabbath, than a violation of the marriage institution destroys its sanctity. But we have strong inferential evidence from the division of time into weeks, [Gen. viii, 10, 12; xix, 27, 28.] which can be derived from nothing else than God's six days' work in the beginning and rest on the seventh, that the day was well known and observed throughout that age. On this point however our writer remarks (though unadvisedly for his position) that probably by God's sanctifying the day, "he intended they should observe it." Yes this was doubtless his intent. This is all we claim. Therefore are not we who keep the Sabbath, carrying out God's original intent in instituting it? and do not those who refuse to keep it, defeat that intent? Let all carefully consider this point. Remember that God did not sanctify the day in the beginning for his own amusement, nor set it apart to have it fall into disuse and be forgotten. He designed it for something; and the Saviour tells us over four thousand years afterwards, that it was made for man. Let us then observe it, and by so doing fulfill its great design in calling to remembrance the living and true God, who in six days made heaven and earth and rested on the seventh. 2. It is said that it is for the first time called the Sabbath-day on Mt. Sinai. It was called Sabbath as we learn from Ex. xvi, a month previous to the giving of law on Sinai, but in the fourth commandment we find positive proof that it was the Sabbath in the very beginning. The term, Sabbath, is applied by the fourth commandment to the seventh day of the first week of time. It says, "The Lord . . . rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it." Gen. ii, 3, says that God blessed the seventh day. The commandment says he blessed the Sabbath-day; it must therefore have been the Sabbath-day in the beginning; and it must be such, by consequence, ever since. In order to show us "by what authority the first day of the week becomes the christian Sabbath," the writer argues that since the wave-offering, "on the morrow after the Sabbath," [Lev. xxiii, 11,] and the new meat-offering fifty days later, met their antitype in the resurrection of Christ and the day of pentecost, on the first day of the week, that that day therefore took the place of the Sabbath. Brethren, dare any of you make this a pretext for infringing upon and changing a precept of that law by which the great God governs mankind, which he spoke with his own voice amid the sublime scenes of Sinai, and which his inspired servants have pronounced perfect and immutable? Mention is then made of two (?) instances of the Saviour's meeting his disciples; viz., on the evening of the day of his resurrection, and after eight days again! John xx, 19, 26. The writer then innocently inquires if these examples of their meeting together on those morrows after the Sabbath do not demonstrate that the Lord's Sabbath had taken the place of the Sabbath of the Lord. If they do we must confess that our ideas of what constitutes a "demonstration," must be intensely modified. But what is meant by the Lord's Sabbath and the Sabbath of the Lord, and one's taking the place of the other? Has God one Sabbath and Christ another, rivals to each other? We had supposed that in this respect Christ and his Father were one, and that Christ was Lord of the Sabbath, which God also calls his holy day. Passing over various remarks about the work of redemption being greater than that of creation, about the propriety of celebrating the birth-day of great men, &c., we will notice one point which is entertained by some whose ideas of the Sabbath, are more matured, and better digested than those under consideration: it is that the Sabbath is a type of the saints' future rest. Passing over also some other absurd remarks and remarkable absurdities, such as that the Sabbath was a shadow, that Christ was the substance of that shadow, and at the same time that it is a type of the seventh thousand years, but might nevertheless cease at the cross, as it is not necessary for the type to reach the antitype—the shadow the substance, &c.,—passing over these positions which are actually taken by this writer, we pass to remark briefly upon our proposition, which is that THE SABBATH IS NOT A TYPE OF THE CHRISTIAN'S REST.
Those who would make the Sabbath typical usually resort to the third and fourth chapters of Hebrews as their main fort; but we think the Apostle in those chapters teaches something very different. There is nothing in the origin or the object of the Sabbath which would lead us to conclude that it was a type of the saints' rest. We have seen that it was instituted at creation. If therefore we make it a type we take the position that God instituted a type of the future rest of the redeemed, before man had fallen; that he observed that type himself; that he set it apart and blessed it, and made it a sign of the sanctification of his people. Ex. xxxi, 13, 17. This surely is stretching a point, which is but an assumption in the beginning, to its utmost limit. In the chapters mentioned, Paul indeed reasons from type to antitype; but let us see what the type is. He says, "And Moses verily was faithful in all his house, [house of Israel,] as a servant, for a testimony of those things which were to be spoken after. But Christ as a son over his own house; [household of faith,] whose house are we if we hold fast the confidence and rejoicing of the hope firm unto the end." As Moses was leading the children of Israel from Egypt to Canaan, the Lord promised him that his presence should go with him and he would give him rest. Ex. xxxiii, 14. Again we read in Josh. xxi, 43, 44, And the Lord gave unto Israel all the land which he swore to give unto their fathers. . . . And the Lord gave them rest round about according to all that he swore unto their fathers. There stood not a man of all their enemies before them, &c. The people however entered into this rest under Joshua as Moses was not permitted to cross Jordan. But if Joshua, says Paul, had given them rest, that is, the rest contemplated in the promise made of God13 to the fathers, then would he not afterwards have spoken of another day, saying in David, [Ps. xcv,] "To-day if ye will hear his voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted me," &c. "Wherefore I was grieved with that generation . . . and swore in my wrath, They shall not enter into my rest." From these examples of unbelief Paul exhorts us to beware lest there be in any of us an evil heart of unbelief, and lest a promise being left us, of entering into his rest, any of us should seem to come short of it. The promise to us is mentioned in Ps. xcv, and has been left to us since the children of Israel inherited Canaan. Says Macknight, "We who believe enter into the rest of God." God's rest dates from the foundation of the world; for then the works were finished. Verse 3. This is proved by the quotation in verse 4: "For he spake in a certain place of the seventh day on this wise: And God did rest the seventh day from all his works." From these premises, and not from the fact that the seventh day is the Sabbath, the conclusion is evident that there remaineth a rest to the people of God. And it is manifest that the rest given by Joshua bears the same relation to the true rest remaining for the saints; that the land of Canaan bears to their true inheritance, [Rom. iv, 13,] that the house of Israel does to the household of faith, and that Joshua does to Christ; namely, that of the type to the antitype. But the Sabbath can have no connection with the rest given by Joshua, as it has been in force from the foundation of the world as is proved by Heb. iv, 4, and its observance was enjoined before the law was given on Mt. Sinai. The rest given to Israel according to Josh. xxi, 43, 44, consisted in the peaceable possession of the land: their enemies having been driven from it or destroyed, according as the Lord had sworn unto their fathers. The antitype of this rest we shall enjoy, when we being delivered "out of the hand of our enemies may serve him without fear;" [Luke i, 74;] when we stand on Mt. Zion singing the song of Moses and the Lamb. Then will the saints peaceably possess the land (the new earth, Rom. iv, 13,) promised to Abraham and his seed. Then let us strive to find grace in the sight of the Lord, and to know his ways: then will his presence go with us, and shortly he will give us rest. THE LAODICEAN CHURCH.
By James White
"And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God." Rev. iii, 14. We have before given our reason for believing that the seven churches in Asia represent the condition of the church of God in seven distinct periods of the christian age. We have also shown that the Philadelphia church, or church of brotherly love, was manifested during the great Advent movement. Your attention is now invited to the last of the seven conditions of the church, which evidently applies to this time. "I know thy works that thou art neither cold nor hot. I would that thou wert cold or hot." Verse 15. Jesus knows the works of his people. He will reward every man as his "work shall be." And is it true that the works of the church are such as to render them offensive to their Lord? The figure is forcible. With pleasure we receive cold drink, or that which is in a degree hot; but that which is tepid, and is neither cold or hot, is nauseating to the stomach. This is the chosen figure to illustrate how Jesus Christ regards the church at the present time. The present condition of the church is offensive to him. He would have them either cold or hot; that is, either zealous of those good works which correspond with their high profession of faith, or else have them make no hypocritical profession of faith which they do not show forth by good works. No being can be more offensive in the sight of God and man, than a religious hypocrite. No position of the church can be so offensive to the Son of God, as a hypocritical position. "I would thou wert cold or hot." As a people we profess to believe that Christ is soon coming, and that the Third and last Message of mercy is now being given, soon to be followed by the seven last, literal and dreadful plagues. Yet many are going on building, and adding land to land, and improving them, and laying up treasures as though Jesus was never coming, and never had forbidden laying up treasures in this world. They profess to believe that nothing can save honest souls now in the "high ways and hedges" of vast christendom but obedience to the Third Message, yet professed believers rush on in their worldly pursuits, taxing their entire energies in pursuit of this world as if there was no coming Jesus, no wrath of God to fall upon the shelterless, and no flaming Judgment-bar, where all deeds will receive a recompense. We tremble, we shudder, as we contemplate the condition of the professed people of God, and compare their professions of faith with their works, and see their hypocritical position. We would not be too severe; but measuring our faith as a people by James' rule, how much real faith have those professing the Third Message? "I will show thee my faith by my works." James ii, 18. The best answer we can give to this question is, They have as much faith as they show forth by their acts. Nothing is truer than that a man will show by his works all the faith he has. We do not say these things to grieve any, but would affectionately entreat the brethren to give heed to their real position before heaven, and before the world. It is a fact which will not be denied, that our profession says one thing, while our acts declare another. It may be expected that our testimony as a people will be almost powerless, until it shall be backed up, and sent home to the hearts of our fellow-men by our works. Our positions on Bible truth are clearly defined in the Scriptures, and easily defended. The present truth is so connected with the present fulfillment of prophecy, that the people who hear and read our views, both see and feel the force of truth. But where is a consecrated church on whom God can consistently pour out the Holy Ghost, and make them flaming instruments in giving light to the world, and gathering a glorious harvest of souls. It does not exist. It cannot be found. Not a few among us, who have evidently been called of God to preach his word, are quite extensive farmers, and spend their energies laboring on their farms. They are capable of presenting the plain truths of God's word; and were they cut loose from the world, and baptized into the Message, so that they could go forth like the ministers of God, as flames of fire, then would they see the salvation of God attending the proclamation of his truth. There are hundreds among us who know the truth, and who could talk it clearly by the fire-side, could they but be converted into the spirit of the Message. Then they could be mighty through God in affectionate conversation and prayer in bringing souls to keep the truth. But where are they? Answer. Buried up in the cares of the world. Having lost in a great measure the sweet spirit of the Message they once enjoyed, the mind seeks to be occupied with the cares of the world, and their conversation is upon worldly things. Some have doubled their property once or twice since professing to be waiting for Jesus Christ from heaven. Things of this life fill the mind, and crowd out thoughts of Christ and heaven. Yet these persons profess the Third Message. The present truth is written out plain in our publications. The Message is at our command. Those who have labored to bring out the truth in simple style, so that he that readeth may understand, have felt the importance of their work, and have toiled over the midnight lamp, regardless of rest or health, until feeble health compels some to be almost silent. Yet these publications remain piled up in the Office, almost entirely undisturbed by the professed lovers of Bible truth, those too on whom the responsibility rests of sending light to the world. Having many calls for means, they have gone to lay out for books. That fashionable bonnet, shawl, coat or hat must be had. That piece of land, recently bought and not needed, must be paid for; for Paul says, "Owe no man anything;" and it would be a sin to help the cause much while in debt. So there is no means left with many to buy our publications, and scatter them abroad. The plain, pointed truth sometimes spoken does not seem to reach the heart of but few professed believers; but will often produce a smile, as though some one else must be hit; and then the unholy work often commences of laying the rule on others, and talking of others faults instead of repenting, and weeping bitterly for greater sins in their own hearts. These, dear brethren, are some of the faults and sins that weigh down the church, and which have clipped the wings of the angel of mercy which has attended the Message. Will the church arise at once, and put away sins like these? If she does not, what will be her doom? It is written:— "So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." Verse 16. There is not the least hope for the church while continuing the course pursued for two or three years past. A shaking and sifting time has come. Some will be spued out of the Lord's mouth, and we fear many will. Here is the stupid deception which holds many, from which we fear they will never awake sufficiently to make a timely escape. It will require a mighty effort. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind and naked." Verse 17. From this testimony it will be seen that an entire change must take place in the views and feelings of this church. Not only must the church be stripped from self-righteous views and feelings, but must be brought to see, feel and thoroughly repent of those things which have rendered her in the sight of God, "wretched, and miserable, and poor, and blind, and naked." Then will they receive the counsel to buy gold, white raiment and eye-salve. "As many as I love, I rebuke and chasten; be zealous therefore and repent." Verse 19. They will feel rebuked and chastened by the humbling, cutting testimony to the Laodiceans. Those whose hearts can feel, will feel on this subject; while it is to be feared that some who profess present truth, are so little affected by it, that the language of their hearts will still be, "I am rich, and increased with goods, and have need of nothing," and the day of wrath find them "wretched, and miserable, and poor, and blind and naked." Those who feel the force of this all-searching testimony will not only repent of those sins which have grieved the Spirit of God almost away from the remnant; but they will be zealous about it. "Behold I stand at the door and knock. If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me." Verse 20. It seems from this verse that Jesus is shut out of the hearts of his professed people, and that he is now knocking for admission. If they open the door, or prepare the way of the Lord in their hearts, he will come in, and will sup with them, and they with him. From this we conclude that there are exceeding great blessings before the remnant. A stronger figure cannot be used to illustrate communion with Christ. How cruel to bar Jesus out! How perilous to have the mind filled with worldly cares, and the affections set on earthly things so as to neglect the Saviour who now knocks for admission! Dear brethren, do let him in. It is your privilege to enjoy communion with Christ, and to be filled with the Spirit. You may enjoy the power of the Holy Ghost in 1856, as well as holy men did in A. D. 35. Let the first text of scripture be produced to show that the power of the Holy Ghost and the gifts of the Spirit were designed only for Christ's first witnesses. It cannot be found. God designs to bring around the last end of this dispensation so that both ends will meet. Jesus will find at his second-coming a church as consecrated as those who gazed up into heaven after him from the mount of Olives. Bible christians only will stand, and a church composed of such will yet enjoy all the gifts and graces of the Holy Ghost. We rejoice to hear from all parts of the field that the testimony to the Laodiceans is being received, and is producing good results upon the remnant. May the work go deep and thorough in every heart. May God give his servants grace to bear the plain testimony, and with meekness and patience point out the sins of God's professing people, and pour the burning truth of God for the present time into the bosom of the lukewarm church. The language of the prophet Joel, uttered in view of the day of the Lord being nigh at hand, seems wonderfully applicable to the Laodiceans: "Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him, even a meat-offering, and a drink-offering unto the Lord your God. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, assemble the elders, gather the children and those that suck the breasts; let the bridegroom go forth out of his chamber, and the bride out of her closet; let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thy heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?" Joel ii, 12-17. Can You Believe?
By Wm. Glen Moncrieff
BY WM. GLEN MONCRIEFF.—Scotland. 1. CAN you believe, that every human being is certainly immortal, be he regenerate or irregenerate—good or bad—when the Bible never once says so—nay, when it teaches, we must "by patient continuance in well doing seek for glory, and honor, and immortality?" Rom. ii, 7. How can men be immortal, if they require to SEEK FOR immortality? 2. Can you believe, that the human soul is a divine principle—a part of God's very essence inspired into man, when this implies that God can be divided into innumerable portions, and that in these portions of his essence, he has become defiled with every species of iniquity? 3. Can you believe, that because you think yourself immortal—feel that you are so—long to be so, and judge yourself adapted for immortality, you ought to be assured that immortality is your destiny, when the Scripture contains no such doctrine, and when common sense teaches these grounds of faith are essentially feeble, and would be rejected in any other case, as for instance, you never would believe you will yet be rich, because you think you will be so, or feel that you will be so, or long to be so, or judge yourself fitted for being so? 4. Can you believe, that when it is said God expelled our first parents from Eden, lest, by eating of "the tree of life" after their sin, they might "live forever," [Gen. iii, 22.] it does not mean that had they eaten they would thereby have lived forever, since you suppose they were immortal by creation, and, therefore, certain of continuing everlastingly alive, whether they partook of it or not, either before or after their fall? 5. Can you believe, that when Jesus Christ assured the Jews that unless they ate his flesh and drank his blood, they would not live forever, [John vi, 27, 33, 47, 51, 53, 57.] he could not mean they might in this way become immortal, since they, like all other men were, as is generally imagined, immortal, whether he had died for them or not, and whether they believed in his propitiatory death for their sins or not, though Scripture never asserts that men are by creation, heirs of unending existence? 6. Can you believe, that when the Apostle Paul declares it is the glory of Jesus Christ to have "brought life and immortality (or incorruptible life) to light by his gospel," [2 Tim. i, 10.] he meant that Jesus taught that every man was immortal, when the Saviour never uttered such a statement; and if the Saviour taught that men might live for ever, or become immortal by faith in his sanctifying gospel, which he did on innumerable occasions in his discourses [John iii, 16; vi, 51; xi, 26, &c.] how can you believe that all men are immortal irrespective of faith in Christ, as they must be if they are naturally immortal? 7. Can you believe, that when the Saviour said to his disciples, "because I live ye shall live also," [John xiv, 19.] he did not declare that they and only they would inherit immortality and its associated honors and blessedness? 8. Can you believe, that at the resurrection, the wicked, who are popularly held to be as immortal as the righteous, shall be raised with incorruptible and immortal bodies,—that they will have occasion to take up the song, "O death, where is thy sting! O grave, where is thy victory?" &c. [1 Cor. xv, 54.] when the Bible represents this inheritance and victory as exclusively belonging to the followers of the Lamb? Luke xx, 36; Phil. iii, 21; Rom. ii, 7. 9. Can you believe, that when the Bible, in innumerable passages, declares that impenitent men shall suffer "perdition," "everlasting destruction," to issue forth from the presence of the Lord, in a word, that they are miserably to die after the judgment day, and that when this doom is expressly declared to be their "punishment," [2 Thess. i, 9.] it cannot be that they are to undergo what these words expressing their end naturally import, since "death," as you may hold, like many others, would be no punishment at all, there being no suffering in death, or when a man is dead—suffering being considered essential to the idea of penal infliction? Can you believe that the nations of mankind, in regarding death as the capital or chief punishment, have all along been acting as if they were moonstruck and demented, since, on the popular principle above stated, for a man to be executed—merely put to death—merely put beyond suffering, can be no punishment? Can you believe, that though the irrevocable death of impenitent men would exclude them perpetually from the vision of Christ and his glory—from the joys of heaven, and the fellowship of angels and saints—from all opportunity of searching into the wonders of the universe, and the unfathomable depths of the Divine Nature, which is love; yet to lose all this is nothing, and it would be lost by death; and, therefore, to say they will literally die and become extinct, as their punishment, is an idea to be abhorred and excluded from the mind? 10. Can you believe, that life, and consciousness or existence, are no blessings in themselves, and that God is not to be praised for them, as every one consistently must, who holds that to have them taken for ever away would be no loss—no punishment? 11. Can you believe, that though Jesus declares, God can and will destroy bad men, soul and body, in Gehenna, [Matt. x, 28.] yet the human soul cannot be destroyed, for it is essentially immortal, though Scripture never says so? Can you believe the same thing about all such declarations as this—"the soul that sinneth it shall die." Eze. xviii, 4. May not God Almighty as easily destroy as create, and if he threatens, will he not keep his word? 12. Can you believe, that though the mercy of God disposes him to save sinners, his justice requires him for the glory of his name, and the stability of his empire, to visit the finally condemned with most excruciating and ever increasing agonies through everlasting ages—to rain perpetually on them "snares, fire and brimstone," when he has never once threatened to do this, nay, when by threatening death, he has clearly intimated that a totally different end is awaiting the godless? Can you believe that this representation of God exhibits him as he is, as infinitely amiable, attractive, truthful, trustworthy, and righteous Sovereign? 13. Can you believe, that should any of your friends or neighbors endure the everlasting torments in consequence of your faithlessness, and that should you gain heaven yourself, God will so miraculously affect your mind that you will be able to reflect on their ceaseless torments, nay, should you be so required, to repair to the very mouth of the burning cauldron, age after age, and behold their agonies, without experiencing for a moment the joys of heaven one degree lessened in your hearts, even should the sufferer have been a wife, a sister, a brother, a child, a bosom friend? Can you believe that such a perversion and denaturalization of your mental and moral constitution, would be the crowning of your salvation from sin, and all its consequences? 14. Can you believe, that the most effectual way to awaken sinners is to deal largely in unscriptural threatenings of eternal fire and brimstone—to speak long and loud about the endless agonies awaiting impenitent souls—and that he who can paint the scenes of horror in the pit, and employ all the figures and tones of fleshly terrorism, is the man most certain to be successful as a preacher and revivalist of true religion? Can you believe that to cast away the popish and heathenish dogma of eternal torments would paralyze the pulpit, and open up the floodgates of crime, seeing its effects have been so signally beneficial in restraining worldlings, hypocrites, profligates, and criminals of every name, a great majority of whom believe in it? Can you believe that noxious error will produce better effects than the genuine truth of inspiration, which says to every man, "if ye live after the flesh ye shall die," [Rom. viii, 13.] never, never to be called back to life again? 15. Can you believe, that it is justifiable for ministers to be continually assuring their auditors that they have immortal souls, deathless spirits, indestructible souls, never-dying souls, eternal souls, and souls that can live eternally, and die eternally at the same time, language never once found in Scripture, and only calculated to inflate and bewilder unenlightened hearers? P. S. The above questions are seriously and affectionately presented to your consideration by one who wishes you well, and who has to thank God for having delivered him from the trammels, horrors and delusions of the reigning self-styled orthodoxy. Encouragement from a Lonely Believer
By Matilda A. Streeter
Bro. Smith:—As I have no other means of speaking to the lovers of truth, I esteem it a duty and a privilege to speak through the Review. How my heart has been cheered and comforted when reading communications from the brethren and sisters of like precious faith. Their words seem like some comforting15 angel in my lonely hours. Did you know how much light and consolation your paper gives me, I think you would feel well paid, though I feel bad many times because I cannot assist in the cause, but the eye of God is on all his works, and you will in no wise lose your reward. I love the truth, and I want to be sanctified through it. None but the pure in heart will be permitted to enter through the gates into the City. How pure and holy must we be. This world looks sad and dreary. I see nothing in it to entice me from the truth. I can see some of the trouble that is coming upon the earth, and it looks to me very near; but I feel perfectly safe as long as I have a God to trust in. I want to keep all the Commandments of God that no harm may befall me. How many precious promises did our blessed Saviour leave to them that love and serve him! Blessed Saviour! Soon we shall see him coming in the clouds with power and great glory, to take his dear saints home. Then they that are righteous will be righteous still, and they that are holy will be holy still. THE HAPPY CHRISTIAN.
By D. Hildreth
I love to walk in the narrow road,
That leads to realms on high,
We soon shall reach that happy place,
And every tear be dry. I love to pray when my Jesus hears,
And angels hover nigh;
The Saviour bows his gracious ear,
And hears the weary sigh. I love to sit in the leafy shade,
When Sabbath hours are nigh;
And meditate upon His Word,
Where priceless treasures lie. I love the blessing which he bestows,
To all who will draw nigh;
The fountain of his boundless love,
Will never, never dry. I love to think that He's coming soon,
To take us home on high;
O then we'll give to this poor world,
A long and last "good bye."
D. HILDRETH.
Will Co., Ill. COMMUNICATIONS.
By B. F. Weed
‘Then they that feared the Lord spake often one to another.’ BRO. SMITH:—I feel to praise the Lord that he has opened my eyes in these last days to let me see, and not only me, but my companion also, the truth of the Third Angel's Message. We trust the Lord has called out a people here to stand before him at his coming, although the dragon is wroth with them that keep the Commandments of God and have the Faith of Jesus. But Satan with all his forces cannot hinder them; for Christ is our Shepherd, and he will watch over his flock. We are going forward in the strength of the Lord. I feel myself one of the least of the followers of the Lamb; but I want a place with them that keep the Commandments and have the Faith of Jesus. My prayer is that the Lord will send forth more laborers into the field; for the harvest is plenteous and the laborers are few. I praise the Lord that he directed Bro. Hutchins this way last Winter to preach the truth to us. I believe the Lord blessed his labors. Brn. Sperry and Buck preached to us in the tent this Summer; and we had a good time. The Spirit of the Lord was with us. How important it is that we should keep all the Commandments of God; for if we fail in the least, we are guilty of the whole. Brethren, I am aware that the remnant have many trials to pass through, and we need to grow in grace and in the knowledge of the truth that we may have strength to withstand what is shortly to come to pass. How it cheers my heart to know that we have the truth. God is revealing his truth to his children. I am glad that he has seen fit to send his messengers this way to open our eyes to the truth, and may the Lord help us and keep us in the truth, that we may be bright and shining ornaments before the world, that we may in keeping all the Commandments have an entrance through the gates into the City and walk the golden streets. B. F. WEED.
Middle Grove, N. Y.