How sweet, how heavenly is the sight,
When those who love the Lord,
In one another's peace delight,
And so fulfill his word.
When each can feel his brother's sigh,
And with him bear a part;
When sorrow flows from eye to eye,
And joy from heart to heart.
When free from envy, scorn, and pride,
Our wishes soar above,
We try each other's faults to hide,
And show a brother's love.
Let love in one delightful stream,
Through every bosom flow;
And union sweet and dear esteem,
In every action glow.
GOSPEL ORDER.
By Editor
We have stated that to arrive at and preserve gospel order will be a work of labor, care and mental suffering to those who are called to labor for the spiritual good of the flock. They must be holy men of God, called and chosen by the Great Head of the church, having all the qualifications set forth in the New Testament. If such men go forth to “preach the Word,” and every where labor to establish the order of the gospel, a great work will be immediately accomplished.
But the labor, care and responsibility of this great work does not rest alone upon a few preachers.—Where are the fathers and mothers in Israel? men and women of experience to bear burdens, give wise counsel, and labor for the spiritual advancement of the young and inexperienced? Such should fill their place in the church. “Helps, governments,” &c., are as necessary as teachers. And it is a fact that there are many brethren of experience and sound judgment who are better prepared to give counsel than the young and inexperienced preacher.
The whole church should be taught to feel that a portion of the responsibility of good order, and the salvation of souls rests upon her individual members. God wants no idlers in his vineyard. He hates careless, slothful christians. “Am I my brother’s keeper?” inquired Cain. Some professed christians wound the Saviour, burden the church, and murder their own souls by their heedless course. In one sense we are our brother’s keeper. God will accept nothing less of us, than that we love our brother as we do ourself. Let all feel this, and act it out, and the church will at once rise in union, strength and good order.
But while the gospel minister is under the most solemn obligations to labor for the welfare of the flock, the gospel also requires the church to sustain him in this work. The Bible is plain on this point.197
1. The church should sustain him by their prayers. “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds.” Col. iv, 3.
“Finally, brethren, pray for us, that the word of the Lord may have free course and be glorified.” 2 Thess. iii, 1.
“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak.” Eph. vi, 18—20.
2. The church should be ready to see and to supply the temporal wants of those called to labor in word and doctrine.
“Who goeth a warfare at any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that plougheth should plough in hope; and that he that thresheth in hope should be partaker of his hope.
If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power: but suffer all things, lest we should hinder the gospel of Christ.
Do ye not know that they which minister about holy things live of the things of the temple, and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, wo is unto me, if I preach not the gospel!” 1 Cor. ix, 7—16.
“Let him that is taught in the word, communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting.” Gal. vi, 6.
“Let the elders that rule well, be counted worthy of double honor, especially they who labor in the word and doctrine. For the scriptures saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward.” 1 Tim. v, 17, 18.
Those who give evidence that they are called to the work of the gospel ministry, who possess those qualifications pointed out in the Word, should be regarded as the servants of the Most High.
“And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake.” 1 Thess. v, 12, 13.
“Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation: Jesus Christ the same yesterday, and to-day, and for ever.” Heb. xiii, 7, 8.
“Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.” Verse 17.
The idea of stated salaries, of making a traffic of the gospel, has disgusted many. And some are in danger of taking the other extreme, to have nothing to do with supporting the gospel. We would call the attention of such to the order of the gospel. Who can but admire Paul’s plan in raising collections? He says:
“Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” 1 Cor. xvi, 1, 2.
The Apostle would have “every one” take a part in this act of benevolence. The interest, and united effort, of “every one” of the church was to be enlisted in this work. And, certainly, this plan would work as well in supporting the gospel. Nothing could be better calculated to create and preserve sweet union in the body of Christ, than for all its members to unite in such acts of duty and love, as God hath prospered them. Let the poor remember the widow’s two mites. “And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in than all they which have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.” Mark xii, 41—44.
This is a time that calls for the united effort of all. The way is fast opening for the present truth to be extensively proclaimed. Men are giving themselves wholly to the work of preaching the world-despised, yet crowning truths of the gospel; and they must be sustained. The gospel requires it of the church. And all will share the blessing in acting their part in this work, as the Lord has prospered them. The poor are not excluded from any of the blessings of the gospel.
Publications should be put into the hands of all candid readers. And all can do something in this work. The circulation of the REVIEW should be greatly increased, and, certainly, all who profess to believe the truths it advocates, should at least pay the expense of the copy they read. We toil freely and gladly to send out light and truth through this medium, and the gospel requires of those for whom we thus labor that they should hold up our hands by each sending in the small sums necessary to defray the expenses of the paper.
We might here offer an apology for many brethren who have not been instructed in their duty, and before whom a bad example has been set. Our publications have, in times past, been handed out by some in a manner calculated to give the impression that they cost little or nothing. The REVIEW also has been urged upon many in the same manner. And if anything has been said by such in regard to sustaining the cause, the impression has been given that only a few quite wealthy brethren should do this. That they should at once sell their possessions and use their means to sustain the cause. This has led those of more limited means to look at the more wealthy to do all. We are sorry that they have been thus taught, and invite them again to look at the case of the poor widow. Jesus did not give his approbation to her course unmeaningly. It is a lesson to even the very poor of the flock. Those in comfortable circumstances, who neglect the Lord’s treasury, and even receive from that treasury without making any effort to replace it, should feel greatly rebuked by it.
Some seem to get the idea that the gospel is to be supported in some miraculous manner, and never think of acting a part themselves. Let such learn their duty from the plain word of God. They are required to act themselves, instead of waiting for God to work miracles. The interest of all the church should be enlisted in this work. And let every one do his part as the Lord hath prospered him. Such a course would secure love and union, and the smiles of Heaven would be upon the church. We will give a precious extract from a letter written by St. Paul to his brethren at Rome, and leave this subject for the present. It is excellent, and we must be allowed to give nearly one whole chapter. Let every sentence be carefully read and considered. It comprises much of our christian duty.
“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. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office.
“So we, being many, are one body in Christ, and every one members one of another. Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophecy according to the proportion of faith: or ministry, let us wait on our ministering: or he that teacheth on teaching: or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity: he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
“Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another. Not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men.” Rom. xii, 1—18.
THE SABBATH.
“REMEMBER the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it.” Ex. xx, 8-11.
A REQUEST!
By Editor
Those who teach that there is no Sabbath for the gospel dispensation, are requested to give us one plain text from the New Testament that teaches that the seventh-day Sabbath has been abolished. When any one will do this, we will notice it in the REVIEW.
This request has been repeated in eight or ten numbers of the REVIEW, the last four months, yet no one has presented the text or texts that declare the seventh-day Sabbath abolished.
Inferences from 2 Cor. iii; Rom. xiv; Col. ii, 14-17, which do not mention the Sabbath of the Lord, should not be allowed in a case like this. God gave the Sabbath law in the plainest language possible; and no man should be convinced that it has been abolished, unless he can find inspired testimony as positive and plain.
We teach the Weekly Sabbath of the Bible, the Sabbath of both Testaments. Let those who assert that it is abolished, produce one plain text to prove their assertion. This is a reasonable request. Will they produce the text?
ANOTHER REQUEST!
By Editor
Those who teach that the Sabbath has been changed from the seventh to the first day of the week, are requested to give us one text from the New Testament that teaches such a change; or the example of Christ and the Apostles, recorded in the New Testament, favoring such a change. When any one will point out such a text and such example, it shall be given in the REVIEW.
Spread of the Advent Faith.
WITHIN the last twenty years, the subject of the Advent has had a greater share of attention than formerly. I am told that about seven hundred clergymen of the established church in the United Kingdom zealously teach it in their public ministry. Among dissenters we have the names of Rev. Robert Hall, William Thorpe, Joseph Tyso, John Cox, William Anderson, and many others who have held and taught it. In America it is said that about three hundred ministers of the Gospel are employed in calling attention to this blessed hope of the church. While on the European continent, in different places, the cry is rising, “Behold the Bridegroom cometh.” You will now see that, independently of Scriptural testimony we can trace these views among the more pious and intelligent of the church of God, from seven hundred years before Christ to the present moment. They are, therefore, no novelties. And if we turn to the testimony of the Holy Scripture on these subjects, we find no means of evading their truth, except by perverting or rejecting the plain, literal meaning of the words in which these testimonies are given.
It is generally found by those who commence the study of prophecy, that they have not so much to learn, as to unlearn. Misled by interpreters, who depart from the literal and plain meaning of the sacred writers, they spiritualize and allegorize their words until a second revelation is made necessary, to enable them to understand and fix the meaning of the first. By this unhappy means the prophetic Scriptures are made of none effect, and half the Bible becomes, comparatively, useless to the Christian Church. But when the student reads the predictions of the second advent, and believes that they will be as literally and as minutely fulfilled as those have been which foretold the birth, miracles, and death of the Lord Jesus Christ, he views the Bible as a new book. Those parts which appeared dark and unintelligible before, now appear clear, and are easily understood to a great extent.—Advent Tracts Vol. I.
A Bible Course.
It is frequently the case that when persons are publicly reproved for public faults that they at once make this complaint, “You have not taken a Bible course.” Now such are mistaken. Public faults and sins should not be reproved in a private manner, but publicly. Says Paul to Timothy:—“Them that sin, rebuke before all, that others also may fear. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality.” 1 Tim. v, 20, 21.
We see this sentiment carried out in the case of Paul rebuking Peter, as follows:—“But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For, before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision.
And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?” Gal. ii, 11-14.
But those who complain that a Bible course is not taken, when they are publicly reproved for public faults, refer to what our Lord has said relative to a case of trespass recorded in Matt. xviii, 15-17. “Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.”
Let it first be understood that our Lord is here speaking of a case of individual trespass, and not a public sin. His object in giving such directions was evidently to save the church, if possible, from entering into the trial of one who might be overtaken in trespass. To save the church this trial, the injured198brother must take the one who has trespassed against him, and tell him his fault alone. But if his erring brother will not hear him, he must make another effort to gain him before troubling the whole church with his case. He must take one or two of the strongest and most experienced of the church with him. If they can gain the erring brother, they save him, and save the church a trial also. Who can but admire the course, here marked out by our Lord? If all would follow it, much trouble would be saved. But it is sometimes the case that those who think they are injured, are ready to report the supposed wrongs of a brother to all the rest of the church first. Such a course is calculated to create confusion, and bitter feelings. It would be much better to take a “Bible course,” and first go to the person supposed to be in the fault; and in ninety-nine cases out of one hundred, difficulties of this kind can be settled without the church knowing anything about them.
But where wrongs are publicly known, and the church and community have been affected by them, reproofs and confessions should be as public as the sins. In both cases, in public faults and sins, and private trespass, christians should take a “Bible course.”
HOW TO SUFFER WITH CHRIST.
By Elias Goodwin
"Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin." 1 Pet. iv, 1. In this verse we are told, in the first place, that Christ hath suffered for us in the flesh. Secondly, to arm ourselves with the same mind, that is to suffer as he did, or with him. And thirdly that he that hath suffered in the flesh, (or with Christ,) hath ceased from sin. And why should he cease from sin? "That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God." Verse 2.
In the first place we have sufficient testimony from the word of God, that Christ did actually suffer for us. I will quote a few passages to sustain this point. "Because Christ also suffered for us, leaving us an example, that ye should follow his steps." Chap. ii, 21. "For Christ also hath once suffered for sins, the just for the unjust." Chap. iii, 18. Why did he thus suffer for us? That he might bring us to God. Verse 18. In what way did he suffer for us? "Being put to death in the flesh, but quickened by the Spirit." Chap. iii, 18. "For though he was crucified through weakness, yet he liveth by the power of God." 2 Cor. xiii, 4. "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Phil. ii, 8. "For when we were yet without strength, in due time Christ died for the ungodly." Rom. v, 6. "But God commendeth his love toward us, in that while we were yet sinners, Christ died for us." Verse 8.—"For in that he died, he died unto sin once: but in that he liveth, he liveth unto God." Chap. vi, 10.—"For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." Heb. ix, 26.
These texts are sufficient to show in what the suffering of Christ consisted; viz., dying for our sins—in being put to death in the flesh. The second point to be noticed is that we are to arm ourselves with the same mind, that is, to suffer in the flesh, or with Christ. "If so be that we suffer with him, that we may be also glorified together." Rom. viii, 17. "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Phil. i, 29. "If we suffer, we shall also reign with him." 2 Tim. ii, 12.
The question may now arise, how are we to suffer in the flesh, (or with Christ) that we may cease to sin? I answer, that as Christ died, was crucified, put to death in the flesh, so also, we must be crucified with Christ, put to death in the flesh, that is, the old man, the carnal mind, the lusts of the flesh, must all die, or we can never be glorified, and reign with Christ. "For if we be dead with him, we shall also live with him." 2 Tim. ii, 11. "For ye are dead, and your life is hid with Christ in God." Col. iii, 3. "I am crucified with Christ." Gal. ii, 20. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now, if we be dead with Christ, we believe that we shall also live with him." Rom. vi, 6, 7, 8. "And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." Rom. viii, 10. "And they that are Christ's have crucified the flesh, with the affections and lusts." Gal. v, 24.
These passages are sufficient to show how we are to suffer in the flesh, (or with Christ,) that we may cease to sin. Some, at least, do not seem to understand what it is to suffer with Christ. They seem to think that because they embrace the Sabbath, with other truths, and bear some opposition from the world, that they are suffering with Christ, while they are living after the flesh, and gratifying many of the lusts thereof. The reason that Peter gives for suffering in the flesh is, "That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God." Again, says Peter in his second Epistle, Chap. i, 4, "Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but of the world." 1 John ii, 16.
We see at the present time that the world is full of corruption. "Through lust" men have corrupted themselves and become as "natural brute beasts;" and if they do not escape by these "exceeding great and precious promises," they will assuredly "utterly perish in their own corruption." There are many ways in which men corrupt themselves, and probably in no one point, more than in eating and drinking. The world is full of inventions in the art of preparing something to gratify the appetite. It is the custom of most of professors of religion at the present day to get up parties of pleasure where they can gratify their own appetite in feasting, and "eating and drinking with the drunken." Matt. xxiv, 42. Surely they are "lovers of pleasure more than lovers of God." 2 Tim. iii, 4.
Our Saviour understood how it would be down in these last days, when "perilous times" should come, and in view of this state of things he says, "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares." Luke xxi, 34. What does he mean by surfeiting? The definition of surfeiting is, to cause an indisposition by excess in eating and drinking. So we see that Jesus has cautioned us, who live in the end of the world, against gratifying the flesh in this point. To this agree the words of Paul: "But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." Rom. xiii, 14. "This I say then, Walk in the Spirit, and ye shall not fulfill the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would." Gal. v, 16, 17. "So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." Rom. viii, 8, 9, 12, 13. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting." Gal. vi, 7, 8. Also, Peter exhorts us about these things: "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." 1 Pet. ii, 11. "As obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation." Chap. i, 14, 15.
ELIAS GOODWIN.
Oswego, N. Y., Dec. 1853.
The New Heavens and the New Earth.
By Toronto Christian Obs.
WHEN God created the heavens and the earth, he saw everything that he had made, and behold, it was very good. No blot, no defect could be seen upon the face of the whole creation. The earth brought forth without toil, in teeming plenty, for the sustenance of man and beast; the inferior creatures were all perfect after their kind, and adapted to answer the purpose of the great Creator's wisdom and goodness; while man, as the chief of the works of God, stood in the image and likeness of his great Creator, and was qualified for communion and intercourse with him. In this happy state, abundance, peace and happiness, were the order of the day; and want, pain, toil, sorrow and death, were altogether unknown. The earthly state then resembled the heavenly state; the creatures were happy; and the beneficent Creator could rejoice in the works of his hands.
But this fair scene was soon marred. Man sinned against his God, and became the subject of the Divine displeasure. The fearful consequences of this awful catastrophe are, the earth is cursed with sterility and barrenness, and only yields to its inhabitants a scanty pittance in consequence of toil, and sweat, and skill; the inferior creatures are subjected to suffer pain, and death: and man the transgressor is doomed, after a short life of toil and sorrow, to return to the dust of the earth, from which he was taken at first. Thus we see the whole creation travailing in pain, and reduced from a state of pure, uninterrupted happiness, to a state of suffering and of death.
But this sad state is not to last always; creation is not to lie in ruins forever; the Creator is not always to be dishonored by the destruction of the works of his hands. A remedial measure is provided for rational creatures, who neglect not the great salvation, by the atonement of the crucified Redeemer; that measure, though now applied chiefly to those whom God is now taking out from among the Gentiles who are to reign with his Son in the heavenly kingdom, is rich in its benefits, and these will be applied in all their abundance, when he that sits upon the throne, shall make all things new.
This "resurrection of all things" to their first condition, is the grand event for which creation is described as waiting. To this we find numerous prophecies in the Old Testament, referring; and, in the prospect of this regeneration, the earth, woods and sea, are called upon to rejoice; while the animate creation is represented as looking with outstretched neck, for the great deliverance. And it shall not be disappointed; its Maker's word is passed for the security of its hope; and that gracious word is, "The creature itself shall be also delivered from the bondage of corruption into the glorious liberty of the sons of God." With sinful man the creation has sunk into a state of suffering; and with redeemed man it is destined to rise into a state of felicity and glory.
The application of this remedial measure, will probably involve germinating qualities. At the coming of the Saviour it seems clear to the writer, that one renewing change will take place in the earth, and in the inferior creatures. Then the earth will yield her increase, and the trees their meat, and the wolf also shall dwell with the lamb. Isa. lxv, 17-25. But it is after that all rule and authority, and power, except God's, are put down and the Son delivers up the kingdom to the Father, that the work is completed. The mission of the Son is to destroy the works of the devil, which can only be done by restoring the creation to its first condition. But this is not the whole. Reward as well as restoration, is included in the glorious liberty of the sons of God: and when the Father comes, and dwells, as God, with men, he will199communicate such an additional amount of bliss and glory to the restored creation as shall abundantly reward the creatures for the sufferings of the gloomy past. Then the character and conduct of God in the permission of temporary evil will be vindicated. The riches of his glory and goodness will be revealed.—Felicity and glory will be brought out of suffering and humiliation. And in one eternal burst of gratitude and joy, every creature which is in heaven, and on the earth, and such as are in the sea, and all that are in them, will be heard saying, "Blessing, and honor, and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever." The Lord will then rejoice in the works of his hands; and the glory of the Lord shall endure for ever.—Toronto Christian Obs.
Embracing the Sabbath Truth
By B. Hostler
From Bro. Hostler.
DEAR BRO. WHITE :—It is nearly a year since you first sent the Review to me. I have in a measure believed in the Second Advent of the Lord Jesus, since the year 1843, feeling at times that it was near at hand, but had never heard anything of the third angel’s message till about a year ago, but was not satisfied in my mind till recently, when Bro. Rhodes called on me and left the "Conversation on the Sabbath Question," and "a Refutation of the claims of Sunday-keeping," and "A Review of the remarks of O. R. L. Crozier," also, "The Sanctuary and twenty-three hundred days," from the perusal of which I have become satisfied that the keeping of the first day of the week was not authorized by God, but that the seventh-day Sabbath was instituted by God, and enjoined on his people; it was kept by the Saviour, and we read that the apostle Paul preached in the synagogue every seventh day. I bless God for the truth.
Dear Brother, we want more light. We want to know all the truth. We anxiously ask that if any ministering brother comes this way, to call and spend a little time with us; for there seems to be quite an interest awakened in the minds of the people; some in favor, and some in opposition to the cause. We pray that we may be enabled by the grace of God to keep all the commandments, that we may be numbered with those of whom it is said, "Here are they that keep the commandments of God and the faith of Jesus."
Yours in hope of a coming Saviour,
B. HOSTLER.
Peterboro, N. Y., Dec. 15th, 1853
COMMUNICATIONS.
By John Norton Loughborough
From Bro. Loughborough.
DEAR BRO. WHITE:—The Lord has made us to rejoice of late here in Ohio on account of his rich blessing to usward. I have held meetings since I wrote you, in York, South Ridge, and Green Springs. In York, we called on Eld. Gillmore, and had some conversation with him. He is still investigating the truth, and desires to know the whole truth. We held two meetings there. Some interest is manifested. At Green Springs, found Bro. Huber still rejoicing in the truth. On Sixth-day, in company with Bro. Day, (who conveys us from place to place,) I called on Bro. Hawkins and companion at Fremont, found they had kept the Sabbath since Bro. Bates was there. In Green Springs, we held five meetings, commencing with the evening of the Sabbath. Here Bro. Bates gave one public lecture about two months since, and left the people anxious to hear more on the subject. A deep interest was manifested during the lectures, evinced by the almost breathless silence, and falling tear. At the last lecture, First-day night, the school-house was filled, and many stood round the house, who placed their ears against the windows, anxious to catch every word.
I was urged earnestly to give another full course of lectures, which I have promised to do in two or three weeks, providence permitting. Several have decided to keep the commandments, among whom are Bro. Huber’s children, mother-in-law, and other relatives. Many who were in the first messages, were made to rejoice on seeing the apparent failure harmonized.
The third angel’s message is rising in Ohio, to God be all the glory. We have returned to Milan, and expect to leave in a day or two for Clarksfield, to give a few lectures. The way is opening about five miles from this place, to give lectures in the neighborhood near where Bro. Day formerly lived. The Lord has heard prayer, and is opening the way before us in Ohio. On our return from Green Springs we called on Eld. Carlton, found him much interested in the truth. He admits our view of the two-horned beast.—O Lord speed the truth, is my prayer.
J. N. LOUGHBOROUGH.
Milan, O., Dec. 15th, 1853.
A. LEE
By A. Lee
From Bro. Lee.
DEAR BRO. WHITE:— I wish to say to you that I am truly thankful for the Review. It is a great consolation to me to read the letters it contains from the scattered remnant, and to learn from them that the commandment-keepers in many places are increasing in strength and numbers.
We have had some very severe trials to pass through here, but the Lord has been with us, and sustained us up to the present time; and I am determined to trust in him that I may be as Mount Zion that cannot be moved.
A. LEE
Stanstead, C. E., Dec., 6th, 1853.
Desiring the Lord's Coming.
By William Bates
‘Twas the character of believers of the Old Testament: they waited for the consolation of Israel. ‘Tis the description of the saints in the New; they love the appearance of Christ. If they longed for his coming in the flesh, though it was attended with all the circumstances of meanness and dishonor, the effects of our sins, with what ardent and impatient desires should we hasten his coming in glory, “when he shall appear the second time to them that look for him, without sin, unto salvation!” Heb. ix, 28.—Then he will put an end to all the disorder of the world, and begin the glorious state wherein holiness and righteousness shall be crowned and reign for ever. The Christian Church joins in that ardent address to the Saviour.—“O that thou wouldest rend the heavens, that thou wouldest come down, that the mountains may flow down at thy presence! As when the melting fire burneth, the fire causeth the waters to boil; to make thy name known to thine adversaries, that the nations may tremble at thy presence.” Isa. lxiv, 1, 2. Although the beauty and frame of this visible world shall be destroyed, yet that dreadful day shall be joyful to the saints. For then all the preparations of infinite wisdom and goodness, the things that eye hath not seen, nor ear heard, neither have entered into the heart of man, shall be the everlasting portion of those who love God. Come, Lord Jesus.—Bates’ Harmony of the Divine Attributes.