Earlier text: Epistle of JudeWE NEED THE POWER.
By George Ide Butler
As I have been reading of late, in the word, of the dealings of God in apostolic times with his servants, and of what they accomplished through the power he bestowed upon them, and have reflected upon the mighty work committed to our trust, as a people, and what must be done before the coming of Christ, I have felt the force of the sentiment at the head of this article. There is an opinion very prevalent at the present time, that this is a progressive age; and no doubt there are many valuable inventions, and useful improvements, especially of a mechanical nature, which are ahead of ages preceding this. But the candid observer must admit that in the realm of religion the progression is in the wrong direction. This is foretold in the forcible prophecy of Paul in 2 Tim. iii, 1-5, one special characteristic being a "form of godliness, but denying the power thereof." That we see this wonderfully fulfilled around us hardly any will deny. There is a general skepticism prevailing all through the country in regard to the power of religion. Anything out of the ordinary course of things is looked upon with suspicion. Preaching and praying, and a name upon the church book, and leaving off some of the grosser forms of sin, is about all that is to be expected according to most people, at the present time. I am well aware that we, as a people, have a different theory; but may it not be possible that this sentiment has imperceptibly had a great influence upon us, and caused us to be too well satisfied with the general forms of religion, and with making a greater effort of course than some others, yet too easy, without that power which is revealed to us in the word as being the privilege of the true disciple to enjoy? As we come in contact with this opinion at every turn almost, and have to meet the same temptations from Satan that others do, and tenfold more, and as this seems to be one very successful mode for him to attack us, and cause unbelief, which is very hateful to God, it seems to me we have lost sight, sometimes, of the absolute necessity of having power from God to enable us to do successfully the work committed to our hands. It is pleasant to turn away from this age of unbelief and formality, and let the mind go back to ancient times, when the mighty workings of God were manifest among his servants. It is evident at the slightest investigation, that God uses man as an instrument merely in the accomplishment of his purposes, and in that proportion as he lives near to him, and according to his humility and faithfulness. The “power belongs to God.” Ps. lxii, 11. He gives this power to his people. Ps. lxviii, 35. Man can exercise it upon certain conditions, and within certain limits as God gives permission. Thus Jacob had power over the angel of God and prevailed. Hosea xii, 4. One of the mighty ones of Heaven, that could destroy one hundred and eighty-five thousand men in one night, Isa. xxxvii, 36, was held all night by one puny man, and he finally prevailed over the angel. He got his request, and was thus called Israel, or a prevailer, and thus became the father of all the faithful, all of whom must prevail also, with a measure of his power. In Micah iii, 8, we learn that we receive this power through the Spirit of the Lord. We learn in the New Testament that before the disciples could go out on their mission to spread the knowledge of the crucified One, they must “tarry at Jerusalem till they were endued with power from on high” (Luke xxiv, 49), although they had been with Jesus all through his ministry, and familiarly associated with him, and heard his teachings, and heard him explain the prophecies concerning himself, and had performed mighty works themselves under his directions, and seen him ascend into Heaven. They must have had a good theory by that time, and understood the argument well. But Jesus knew too well the hardness of men's hearts, and the blindness of their minds. To send out his disciples to the great work before them without a special preparation for it, and a power to accompany them, which would set the truth home to the heart with more than mortal energy, something was needed to give a force and edge to the truth, that would cause it to pierce the thick shell which Satan had thrown around the heart. This was done when the power descended from above, on the day of Pentecost. What a striking contrast was seen within a few days! Then all fled, and left their Master like a flock of sheep before the ravenous beast. Now what boldness! Peter denied even that he knew Jesus at all. Now he could stand before the council and declare plainly that he should obey God in preference to them; he could go forth fearless of consequences with his life in his hand. The apostles could now stand up before that throng who had cried for the blood of the Son of God, and before whom they had cowardly fled, and tell them boldly that “God hath made that same Jesus whom ye crucified both Lord and Christ.” That they had denied the Holy One and the just and desired a murderer to be granted unto them, and killed the Prince of Life; and the consequences arising from this plain, searching sermon were that thousands of them were cut to the heart, and believed on the One they had assisted to crucify. Here we see the effects of the power; and we only need to imagine what they would have done before the power was given to see the mighty contrast. Stephen's case is another one forcibly showing another effect. We learn that he was full of faith, and power. In Acts vii, we have the sermon that he preached to the Jews, who had, no doubt, by this time resisted much light; accordingly it was very pointed, and their sins were set before them in their true light. As a consequence they were cut to the heart, and gnashed upon him with their teeth, and finally put him to death. Preaching, with the power of God, will always work some result, either convert, or enrage. It will take hold somewhere; it will arouse; and the fact that there is so much preaching now, and so little effected, is because the power is gone. It is wonderful to contemplate the effect produced by the preaching of those humble fishermen, as they went forth with a new religion, battling against old and venerable institutions; presenting before their hearers that which required humility, lowliness of mind, and correction of evil habits, unpopularity, and everything, nearly, which is contrary to the natural heart. It would seem, to look at it from any common point of view, they must fail, and there could have been no other result had it not been for the power. In the case of Ananias and Sapphira, we see another illustration of this power. No doubt these individuals thought they could get credit for being whole hearted, and putting their all into the common fund, and retain a portion also, by using a little deceit. But Peter could see through their designs, and knew the very thoughts of their hearts, because of the power which was given. No wonder “great fear came upon all the church, and as many as heard these things.” In Acts viii, we read of Simon, the sorcerer, desiring to obtain this power. It is hardly to be wondered at that unsanctified men should desire to obtain it to use for their own selfish purposes. But God never gives it for such objects; and may it not be one great reason why we see so little of it manifested in this age, because the all-wise God knows it will be used for selfish purposes, and not to glorify his name alone? Our motives are often, if not always, wicked; and while we desire to forward the cause of God, many times we desire to forward our own interests, or reputation, also. I think this is why God does not give more of his spirit. Oh! for humility, that the creature may sink out of sight, and the Creator occupy the whole heart. We learn that Paul, “through mighty signs and wonders, by the power of the Spirit of God, fully preached the gospel of Christ.” Rom. xv, 19. Here is the secret of his success. What could he have done with all his learning and eloquence without this? He might, perhaps, have established a reputation as a great man, but those glorious results would never have occurred, which we see were brought about, if he had been devoid of power; for we read in 1 Cor. ii, 4, his “preaching was not with enticing words of men's wisdom, but in demonstration of the Spirit and of power.” The preaching of the great modern pulpit orators that we hear and read so much about now-a-days, is an exact contrast to that of Paul; enticing words of men's wisdom, but alas, the power is lacking. Hence we see the great efforts put forth to bring religion down where it will be pleasant and agreeable to the masses. Such as is seen in some of those of the popular clergymen of New York City to convert the bowling alleys, and coffee saloons into Christian institutions, &c. Oh! for a little of the power that Paul had to set before them true gospel preaching. And we read in chap. iv, verse 19, “But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power, for the kingdom of God is not in word, but in power.” Thus we learn the test the apostle would apply to ascertain their standing. I suppose it is as good an one to-day as anciently. But what a lack it would show everywhere at the present time. “Speech” is plenty; fine words, and professions, but the power lacking. The apostle also tells us that “we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” 2 Cor. iv, 7. What a great honor is bestowed upon fallen man when the mighty power of God is given him to use. Something exterior and entirely beyond himself, which allies him to the God of Heaven. How careful he should be to show he receives it to glorify God and advance his cause! Here is humility again. How plain it is that “earthen vessels” will not be entrusted with it till they are enabled to see their true relation to God through humility. And may it not be that the reason we do not have more of it is because we shall not give all the glory to God, but appropriate some of it to the poor “earthen vessel?” As though that could by any possibility be entitled to any credit arising from this power. It must be evident that this age is peculiarly distinguished for a lack in this respect. Martin Luther and his associates, as we read of them, must have had much of the Spirit of God to help them do the mighty work they accomplished. Although he did not have the truth on all points as clearly as we do, yet, I judge he was willing to bear much more and lived nearer to God than many do at the present time; and he was greatly blessed of God. John Wesley and many others must have preached more searchingly, and been blessed with more of the spirit than we often see now-a-days. When thousands were cut down, as it were, before God by the sword of the spirit, and great devotion, and humility, and faithfulness was seen. Preaching took effect, and the vilest sinners were converted by hundreds. Many can remember the power that attended the first message. Although but a youth, I well remember a few sermons, and what terrible solemnity rested upon all, as if the Judgment scenes were present. Men springing up in all directions, who had never been distinguished263 as preachers before; and many from all the different professions who started out with the Spirit of God to help them sound the cry, under whose labors scores and hundreds were cut to the heart and converted to God. And both effects were seen as in apostolic times; men either converted or enraged; the truth accomplishes something, having some effect. It does seem to be a sad truth that this power is very much lacking among us. The truth is clear as the noon-day sun. Beautiful and consistent in all its parts. Our faithful brethren have dug and studied the word of God till we need fear nothing now on the strength of the argument. But now we need the power to send it home to the heart, through the thick shell with which it is enshrouded. It is like a goodly bow and arrow, all beautiful, with a polished shaft that looks as if it might pierce through the armor. But what can it do without the power behind it? It is lifeless; and the more power is applied, the greater effect. I would not be understood that we are lacking entirely in this direction; far from it. But do we not need a mighty addition? Look at the work before us, and the very moderate effect produced by preaching at this stage of the work; and what a small portion of the necessary work is accomplished when a person nominally comes into the truth. Now the more power we have the greater the work done at the first stage. We need the power that Peter had when he scanned Ananias, and saw the hidden emotions of the heart. We all feel the need of more laborers. The harvest is truly great, and the laborers are few, and the fields are truly white for the harvest. And the field is truly a great one. Let any person take a map of any State, and place a dot here and there where the truth has been preached, and he will see how small a part has been visited already. This shows the need of the power. I believe if we had it, preachers would spring up as they did soon after the day of Pentecost, and in the first message. And while it is right that we should pray mightily that the Lord should raise up laborers for the harvest, yet it is more necessary that we have more of the power given through which alone the work can be accomplished. But I will not carry further these ideas, but leave them for others of more experience. And the question how we shall get it is for others to solve. It seems to me humility will be one mighty means of its attainment. I confess a great lack of power as an individual, and shall try henceforth to live in a way that God may in mercy bestow it, if he can upon one so unworthy. Without it I feel truly useless. May God help us all to send up a mighty cry for the power, that we may be enabled to perform the work committed to our trust. Geo. I. Butler. A LAND OF GOLD.
By Thirza M. Foster
We often hear of a land far away
Where gold is found in the ore,
And men risk their lives, and barter their health,
To go to that far-famed shore.
They leave quiet homes, and loved ones there,
And cross the great desert plain,
They sail in ships on the perilous deep,
That they this gold may obtain. For days, months, and years, they dig in the mines,
Or else on some river's strand;
They work to gather the glittering dust
And wash it out from the sand.
The gold they procure may bring them a name,
And place them among the high;
But it cannot save their souls from the grave,
For the rich and the poor must die. Mortality marks every object here,
There's nought can escape its sway;
And the wealth of earth must come to an end,
And pass forever away.
Then why should we roam, to gather the gold,
Which soon will pass from our sight,
And leave us, alas! without God or a hope,
To sink in an endless night! There is a bright shore, an immortal land
Beyond the changes of time,
And gold refined, and honor and wealth,
Abound in that heavenly clime.
The city of gold is glittering there,
In beauty and grandeur drest;
And there is a home for all who will come;
A place for the weary to rest. Its King now invites the poor to his realm,
The wealth of the place to share;
Then the burdens of earth, I will lay them down,
And seek my inheritance there.
His messengers now are sounding the call,
I hear and I'll not delay;
But I'll go and join with the pilgrim band,
And haste to be on my way. The King has provided a compass and chart,
To pilot all those who will go.
To gather with these, the armor of truth,
To shield them from every foe.
Thus safely equip'd we'll journey along,
Though perils and dangers arise,
And soon the King in his beauty we'll see,
And reign with him in the skies. The Restitution.
By M. E. Connell
That this very earth on which we now live and move, will be restored from all the disabilities of the fall, and become the final abode of the saints, is clearly taught in both the Old and New Testaments. And before the dark ages came on, and the ancient paths were lost, it was the faith of the church. The “faith once delivered to the saints,” embraced the earth made new, and filled with “abundance of peace” according to God’s original purpose. The following extracts I find in a work on “The Restitution,” by the author of “Sacred Chronology.” They may be of interest to others as they have been to me. M. E. CONNELL. Bishop Russell, Professor of Ecclesiastical History in the Scottish Episcopal Church, affirms that it was a tradition of the house of Elias, who lived about B. C. 200, and the opinion of other ancient Jews, that in the 7th millennium “God will renew the world,” Discourse on the Millennium. The same opinion is expressed by later Jews: Ben-Israel Menasse, a Portuguese Rabbi, who died in 1660, said: “As for my opinion, I think that after six thousand years the world shall be destroyed, upon one certain day, or in an hour; that the arches of Heaven shall make a stand, as immovable; and all things, by the resurrection shall be renovated, and return to a better condition.” And, he adds, “This, out of doubt, is the opinion of the most learned Aben Ezra;” who looked for it in the new earth of Isa. 65th. David Kimchi, on Isa. lv, 5, is quoted by Mr. Mede as saying: “The observance of the Sabbath is essential to the faith; for such only as observe the Sabbath confess that the earth will be renewed. Because He who created it out of nothing will renew it.” “The holy blessed God shall renew the world and build Jerusalem, and cause it to descend from Heaven.” Rabbi Berokyah, said in the name of R. Samuel: “Although all things were created perfect, yet when the first man sinned they were corrupted, and will not again return to their congruous state till Phereas (i. e. the Messiah) comes. . . . There are six things which shall be restored to their primitive state, viz., the splendor of man, his life, the hight of his stature, the fruits of the earth, the fruits of the trees, and the luminaries (the sun, moon, and stars).” Bereshith, Rabba, Fol. II. Col. 3. R. Moses Maimonides, wrote in Deut. § 45: “Man shall be restored in that time, namely, in the days of the first Messiah, to that state in which he was before the first man sinned.” R. Bechai gave as his opinion: “In that time (i. e. of the Messiah) the whole work of creation shall be changed for the better, and shall return into its perfect and pure state as it was in the time of the first man before he sinned.” In Shilcar Orba, Fol. 9. Col. 4, p. 360. Rabbi Gamaliel, the preceptor of St. Paul, is reported to have been asked by the Sadducees whence he could prove that God would raise the dead, and to have silenced them by the quotation of Deut. xi, 21. “Which land the Lord moreover sware he would give to your fathers.” The Rabbi argued, as Abraham, Isaac, and Jacob had it not, and as God cannot lie, therefore they must be raised to inherit it. No one will understand these quotations from Jewish writers, or from Christian, are given as proof of the doctrine. They are adduced merely to show how ancient it is, and how extensively it has prevailed; and it is for those, who question its truth, to account for the wonderful agreement there is between the ancient opinions and the Scriptural testimony, if the doctrine be not true. Thus we read in the ancient epistle of Barnabas: “In six thousand years, the Lord will bring all things to an end. . . . when iniquity shall be no more, all things being renewed by the Lord.” Sec. 14, 15. Rev. J. E. Grabe, D. D., in reference to the antiquity of this doctrine, observes: “As to the fact, it is certain that all the orthodox Christians of the first ages, expected new heavens and a new earth, according to the sayings of the apostles and the prophets, at the second coming of the Messiah, to restore them to that state of felicity in which they had flourished before Adam’s fall; which was also the opinion of the early Jewish writers, as appears from the sayings of the Rabbies.” Quoted from Believer’s Guide, by Lieut. G. H. Wood, London, 1831, p. 87. “To these words of Grabe we may add the observation of the venerable head of Magdalen (Rowth’s Reliquiæ Sacræ): ‘As to the source of this opinion concerning the renovation of the earth, which formerly spread far and wide, and even now continues among many theologians, Grabe has shown that it was held formerly by the early Jews (Bull. Jud. Eccl. Cath.) Moreover Mosheim has shown (Sec. iii. § 38) that the Chiliasts (as the millenarians were anciently called) existed among Christians before the time of Papias.” Papias, thus referred to, Bishop of Hierapolis, is supposed to have been a disciple of John. According to Jerome, (De Scrip. Eccles.) he wrote in the Preface of his book, called “The Explanation of the Words of our Lord,” that “He did not follow various opinions, but had the apostles for his authors. And that he considered what Andrew, what Peter said; what Philip, what Thomas, and other disciples of the Lord; as also what Aristion, and John the senior, disciples of the Lord, what they spoke. And that he did not profit so much by reading books, as by the living voice of those persons which resounded from them to that day.” To the same effect Eusebius (Eccl. iii.), gives the words of Papias: “Nor will you be sorry, that, together with our interpretations, I commit to writing those things which I have formerly learnt from the elders, and committed to memory. For I never, as many do, have followed those who abound in words, but rather those who taught the truth; nor those who taught certain new and unaccustomed precepts, but those who remembered the commands of our Lord, handed down in parables, and proceeding from Truth itself. But if at any time I met with one who had been conversant with the elders, from him I diligently inquired what were the sayings of the elders . . . for I thought that I could not derive so great profit from the reading of books as from the conversation of men yet surviving.” “The elders who had seen St. John, the disciple of our Lord, taught concerning those times (the restitution) and said: “‘The days shall come when the vine shall bring forth abundantly . . . and corn in like manner . . . and all other fruits and seeds and herbs after their kinds; and all animals, using those kinds of food which spring from the earth, shall become harmonious one to another, being perfectly obedient to man. But those things are credible only to those who have faith. That then Judas, the betrayer, not believing, and asking how such fertility should be brought about by the Lord; our Lord said, ‘They shall see who come to those times.’ And of these very times Isaiah, prophesying, saith, ‘and the wolf shall dwell with the lamb.’” The Witch of Endor.
By C. Cotton
How can a witch bring up the dead,
Or raise them from their dusty bed?
Who gave to witches such perfection
That they should be the resurrection?
And if to life they one restore,
Might they not raise ten thousand more?
What use for Saul to have those slain
Whom Endor's witch would raise again?
And get ahead of Prince Emmanuel,
By raising up the prophet Samuel?
To whom 'twas vain for Saul to look;
Whom God and prophets all forsook.
Could he his Maker thus forestall,
And get a prophet after all?
Or was it all a witched hoax
Played off on Saul like some vile jokes?
Who but the witch did Samuel see?
Who a ventriloquist might be,
And do the talking after all
And thus deceive that wicked Saul.
What power but God's can raise the dead?
And on his power no witch may tread.
What spirit medium by a freak
Can raise a corpse and make it speak?
Or bring the spirit from above
To coo and chatter like a dove?
Then why not bring them back from hell,
And cause them here on earth to dwell?
May not the spirits of the air,
The wondrous grace of witches share;
Who can believe so? still some may.
But hark and hear the Bible say,
“The living know that they shall die,”
But all the dead in silence lie.
Their memory and their sense are gone;
Alike unknowing and unknown.
They have no share in aught that's done,
Beneath the circuit of the sun.
But death and darkness in connection
Shall hold them till the resurrection. BLENDON LANDING
By Adolphus Smith
Is a steamboat landing on Grand River, fourteen miles below Grand Rapids; it is also the terminus of the Blendon Lumber Company's railroad, on which is run an old locomotive known as the St. Joseph. The country about here is comparatively new, and the soil of excellent quality. About sixty acres here at the landing have been laid out in village lots: about a dozen good buildings have been erected, several of which with the lots on which they stand are for sale cheap. But for nothing can I so well recommend this place as for its natural advantages for brick-making. There is a level piece of ground containing one-half, or three-fourths of an acre situated at the mouth of a deep ravine, through which flows a living stream of water, which could be easily dammed so as to furnish an abundance of water at hand for all brick-making purposes. On either side of this stream are high clay bluffs, from which the clay could be brought down to the yard on wheelbarrows. The yard being bounded on one side by the river, bricks could be easily shipped on barges to any point on the river, or to any port on the lakes. A small church of Sabbath-keepers has been organized here, and we are in need of help; it is in the spiritual interests of this church that the above sketch has been written. If any brother can see in the above a pecuniary interest, and above all an opportunity to glorify God, let him lay the matter before the Lord in prayer, who approving, let him come immediately and explore the field, or communicate with us by letter. Blendon, Ottawa Co., Mich. Happiness and Self-Reform
The man who has so little knowledge of human nature as to seek happiness by changing anything but his own disposition, will waste his life in fruitless efforts, and multiply the griefs which he purposes to remove. Habits of Misapprehension and Misjudging
THERE are habits of misapprehension and misjudging, common among all degrees of men; fretfulness, industrious to seek, or even feign and shew upon matter that may nourish it; captiousness, ingenious in perverting the meaning of words; partiality, warping everything to its own purpose; censoriousness, unable to discern a bright part in characters; self-conceit, averse to discern the real motives of acting; melancholy, augurating always for the worst; besides many more, some of which I am afraid every man may find lurking in his own breast, if he will but look narrowly enough. THY WILL BE DONE.
By J. H. W.
THIS is the second petition in the “Lord’s prayer;” and this prayer was given to the disciples in answer to their request, “Lord, teach us how to pray.” These words are very often spoken, but, as has been said on another subject, “Who has ever duly weighed
The meaning of the words he said?”
It is a great misfortune to the human race that they do not better know how to appropriate and apply things. Sick people are the only ones who really prize health, or place anything like a just value on it. Orphans realize that it is a great blessing to have a good father and mother. None but the destitute know the value of a dollar. To the starving poor a crust of bread is of immense value. But none of these blessings are appreciated under other circumstances. The pampered child throws his bread away as worthless; the spendthrift, spoiled by indulgence, gives the money he never earned, for trifling toys; the healthy and strong violate the laws of their being as if life and health were of no importance; and the child who has been tenderly cared for by kind parents, neither thanks them for their services nor cares for their feelings. And much of these same traits of character we carry into our religious experience. The most important and valuable blessings Heaven can bestow are viewed with comparative indifference because they are common; they are enjoyed by so many, and from day to day. And yet, daily as they come, so regularly are words of thanksgiving offered; and too often words only, because there is no realizing sense of the goodness of God in bestowing blessings we do not appreciate. Thus it is also, that in hours of ease and prosperity, we say the words of the petition, Thy will be done; but when adversity comes, when trials and afflictions rise before us, we quickly show that we have a will to be consulted in the matter! Few, very few, when trials press upon them, stop to inquire how God is to be glorified, or whether the hand of a loving Father has ordered them—whether they are among the “all things” that “work together for good”—to be gloried in as the means of working patience and “a far more exceeding and eternal weight of glory.” Rom. v. 1-5; 2 Cor. iv, 17. But trials and tribulations are generally regarded as unmitigated evils, to be escaped from as soon as possible, and almost by any means. In nothing was Jesus a perfect pattern and example more than in humility and submission. In no point did he more beautifully and forcibly illustrate the spirit of the prayer which takes his name than in the part above referred to. Circumstances led him to adopt these words as his own request; and we may be instructed to mark those circumstances—among the most interesting in our Lord’s history. It was not in Cana of Galilee, at the marriage; not at the supper made for him by wealthy friends; not even while he was going about doing good, admonishing the erring, setting free the captive, and comforting the disciples. But it was in the garden; in the hour of his agony; alone, and uncared for by his chosen followers; when his soul was sorrowful even unto death; after three times asking his Father to remove the bitter cup if it were possible; there was the triumph of submission; there he meekly desired that his own will might be set aside, and only his Father’s will be done. If we would indeed follow our Saviour and be like him, we must learn to submit cheerfully to the will of God, and resign our own wills in the hour of affliction and trial. Trial tests our faith; it tests our professions of resignation. Many have prayed, Thy will be done, who had yet all imaginable reservations for contingencies. To utter these words “in spirit and in truth,” we must earnestly desire that, under the most bitter trials through which we may be passing, and under all circumstances in which we may yet be placed, our will may not be consulted, but that God may use us to work out his own will in all that we can do or bear; and this not by constraint because we must, but cheerfully because it is the will of our Father in Heaven. Thus only shall we follow Jesus and bear his cross; thus may we find rest to our souls. IT TAKES ALL.
By R. F. Cottrell
Nothing short of the whole heart and all the powers of our being are the sacrifices acceptable with God. Will we cheerfully give all? Jesus the Son of God gave himself—his glory, life, and being—for us, and can we not surrender all to him? Can we think that any thing short of an entire yielding of ourselves a living sacrifice is our reasonable service? Are we so lost to all sense of obligation of love and gratitude as to desire the sacrifice on our part to be less? No; God forbid that we should desire to live for ourselves; but rather let us live to him who died for us. Shall we not love God with all our hearts? This is the love of God, that we keep his commandments, and his commandments are not grievous. Shall we yield a grudging obedience to these commandments? Shall we not rather delight ourselves in the law of God? The law of God is holy, and just, and good. It is perfect, and pure, and altogether lovely, as the character of Christ, which was a living illustration of the holy principles of that law. He did no sin—he did not transgress this holy law—but on the contrary he could say, I delight to do thy will, O my God; yea, thy law is within my heart. Shall not this law be equally our delight. It is not only holy and just, but pure and good. Do we believe it? and shall we not love that which is for our own best good, as well as for the honor of God? How can we esteem Christ as the one “altogether lovely,” and yet not love the law that was in his heart, by which he lived, and for our transgressions of which he laid down his life? Shall we not rather follow his example, love righteousness, and hate iniquity? We do not truly love Christ while we hate that which he loves. If the whole heart is given to the Lord, we shall not wish his requirements any the less. His commandments will be to us precisely as we would have them. We shall not wish to amend them, or to avoid the cross of keeping them before a scoffing world. If our whole heart is given to the Lord, we shall love also and greatly desire the guidance of his Holy Spirit. And when the Lord condescends to teach us by his Spirit through the gift of prophecy, we shall not object to any part of it, or wish it otherwise; but cheerfully follow it all, delighting in it because we are perfectly satisfied that it is all for our good. How many pray for the Lord to lead and teach them, who, if their petition be granted, immediately object, murmur, oppose. The heart is not fully given to the Lord, or his teachings would be accepted with joy and followed with a cheerful alacrity. When I was a beginner in the present truth, and had not the evidence that I now have of the truth of the gift of prophecy that is among us, I decided that it would be safe for me to follow and obey its teachings, until I was certain that something was taught by it contrary to sound Bible doctrine, and the morality of God’s law. Such a thing has not yet been discovered by me, nor by the opposers of the truth; therefore I am bound to go on cheerfully and heartily. Seventeen years of experience has taught me that I shall find no error in this gift of prophecy. And just before I was, for the first time, to be reproved by it, I was led, by the providence of God no doubt, to write an article on Spiritual Gifts which was published in the Review, and also as a preface to The Great Controversy, or Spiritual Gifts, Vol. 1, which cut off every reasonable chance for an honorable retreat. I thank the Lord for it. Brethren, has the Lord dealt so by any of you, when you were about to be tried? In harmony with this idea is the fact that leading men who have left us denouncing the visions, have almost invariably been compelled just before departing, to confess their wrongs, pointed out and reproved by this gift, and thus leave behind them a written testimonial in the columns of the Review, over their own signature, of the truth of the gift which reproved them, and their own wrongs and falseheartedness. The spirit of God compelled them to leave a testimony for the truth, and to their own condemnation, and then let them go their own way. Pardon this digression, dear reader. And let us give our whole hearts to the Lord, and willingly, cheerfully, yea, joyfully, follow him fully.