As great liberties are by some taken on the supposition that a thorough reformation took place in God's government at the crucifixion; that the constitution by which he had previously governed the world was there abolished, and an entire new set of laws and regulations introduced; it may be well to inquire what change really did take place, and how much was abolished, and ceased at the cross of Christ. Did he enact a new code of laws? Did he introduce a new rule of duty? Did he teach us that nothing of the former dispensation is binding in this? This is the question at issue.
If we have any divine laws in this dispensation which were common to the old, and these laws are re-enactments of Christ, it follows that they must have been abolished; for a law cannot be re-enacted till it has first been abolished. But if Christ simply teaches the perpetuity, in this dispensation, of certain laws which existed in the old, it is both anti-scriptural and absurd to talk of their abolition; as God would not suffer a law to be abolished which he designed to be of perpetual continuance. And, third, if there existed a code of laws in the former dispensation, the perpetuity of which, as a code, he teaches in this, he teaches the perpetuity of every single commandment in that code, as much as though he specified them one by one. These principles will be acknowledged by all.
Let us now turn to Christ's first public discourse, and see with what language he commences his instructions: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Matt. v, 17-20.
We know that the term law is applied to different objects in the New Testament. What its meaning is in the text before us, is differently held by different individuals. But we think the language sufficiently definite on this point. The law spoken of is a law the fulfilling of which does not abolish it, otherwise the language is but nonsense. But we know that Christ did through his blood abolish the ceremonial law, the law of commandments contained in ordinances,
ces, and did blot out the handwriting of ordinances, which was against us. Eph. ii, 15; Col. ii, 14. Now if this is the law referred to in Matt. v, 17, the language of the text is substantially this: "Think not that I am come to destroy (or abolish) the law; I am not come to abolish, but to fulfill; which is to abolish;" or to make it still shorter, "I am not come to abolish the law, but to abolish it;" which is absurd.
But further: We claim that the ceremonial law cannot here be referred to, from the consideration that the declaration as applied to that law will not hold true in fact; for Christ did not come to fulfill, or abolish, that law. Of him, to be sure, was the substance which that law foreshadowed; and hence of course he took it out of the way, nailing it to his cross; but this was not the purpose for which he came. He came to die for lost man, and in view of this fact, a law of types and shadows was instituted. He came to fulfill his great mission, and the law instituted in view of that coming, was thereby, as a matter of course, abolished.
But the law of Matt. v, 17, is a law which the Saviour did come to fulfill. What law did he come to fulfill? We answer, the moral law. To fulfill a moral law, is to keep its requirements; and this does not abolish it. If it is necessary to illustrate so plain a fact as this, we can do so by almost any number of references to Scripture. The moral law demands (1.) perfect obedience; but if this is not rendered, it then demands (2.) the death of the transgressor. In order that the sacrifice of Christ be availing, he must keep the law, or it would demand his life as a transgressor. Having kept it, he then fulfilled, for disobedient man, the demands it has upon the transgressor. Thus in a two-fold sense he fulfilled the moral law, making thereby a way of escape for man; and to this end he came.
But again: The law spoken of is a law of commandments. "Whosoever therefore shall break one of these least commandments," &c.; but the expressions, "the commandments," or "these commandments," without qualification, never stand in the New Testament, for the rules and regulations of the ceremonial law; consequently our Lord is here enforcing obedience to some other law.
And again: We call especial attention to the closing declaration of this paragraph of our Saviour's discourse: "For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." He makes this declaration to enforce his previous exhortation, to do and teach the commandments of which he was speaking; for, he tells them, unless their standard of righteousness should be raised higher than that of the scribes and Pharisees, they could not enter into the kingdom of heaven. But what is righteousness? Why, we all know what unrighteousness is; for "all unrighteousness is sin." 1 John v, 17. And what is sin? Sin is the transgression of the law. 1 John iii, 4. If unrighteousness then is transgression of the law, righteousness is obedience to the law, or right doing. The law therefore of which Christ speak Matt. v, 17, is the law by which we are to regulate our actions and form our characters; it is moral law; for it is the standard of our righteousness; and unless our righteousness shall exceed the righteousness of the scribes and Pharisees, we shall in no case enter into the kingdom of heaven.
One more thought on this point: The law is spoken of as something already existing; it is spoken of as something the most familiar to those present, as much so at least, as the prophets; obedience to the least of the commandments referred to, is enjoined upon every individual throughout all time, with promises to the obedient and threats against those who should break them or teach men so. This is no new enactment by the Saviour. It is only declaring the perpetuity in this dispensation, of something that existed in the old. Something survived the disolution of the "middle wall of partition," and is brought over
unqualified and unchanged into the present age. How much?
(To be Continued.)
QUESTION ANSWERED.
By James White
QUESTION. How can baptism necessarily precede pardon or remission, when we must first die to sin and can receive the Holy Spirit through faith, and thus be members of the body of Christ without it? Acts x. 47; Eph. i, 13.
In attempting to answer the above question I shall take a wider range than will, perhaps, be considered essential to an understanding of the subject. I will commence with the positive institutions of the past dispensation.
The institutions of the gospel, like those of the Levitical law, are positive, and point to Christ. Those pointed forward to, or typified, a Messiah to come and offer himself a sacrifice; these point back to, or commemorate, the Saviour's humility, death and resurrection. This gives us the idea that their use or object is the same.
The object of the Levitical law was to show forth or teach the way of salvation by the remission of sin; the finality or center point of the system was the work of the high priest on the tenth day of the seventh month—the atonement made in the most holy place. Webster says a stone signifies, "To stand as an equivalent, to make reparation, amends, or satisfaction for an offense or crime, by which reconciliation is procured between the offended and offending parties." The law is not actually satisfied until the atonement is made, though the offended party may show favor to the offender in view of the atonement or satisfaction to be made. Thus, a debtor may promise or arrange to pay a debt, and the creditor regard him as just, (justified,) by virtue of such promise or arrangement. But should he afterwards refuse to pay, or neglect to avail himself of the means, he would (to use scripture terms) fall from the favor or grace of his creditor. But it will appear evident that if, instead of making an arrangement to pay in the future, he actually paid the debt, he would not only be justified, but falling from favor or grace would be impossible. So we find that by inspiration a man may be justified before satisfaction is really rendered.
This is most fully proved by the case of the faithful who lived before the time of Christ. "Without shedding of blood is no remission;" but they lived, sinned, repented, were justified, and died, before any blood was shed that could atone for, or take away, their sin. This we term justification by faith; but when any "depart from the faith," as we are assured many will, they lose that justifying favor, or fall from grace.
On this point much misapprehension has existed, and does exist. The imputation of righteousness by faith is often mistaken for righteousness itself. I think it is safe to presume that nine-tenths of all the professed Christians of this age firmly believe that their sins were atoned for more than eighteen hundred years ago. Let us trace such a belief to its conclusion:
If the claim of the law was satisfied more than eighteen hundred years before the offense was committed, then satisfaction was acknowledged before the sin was repented of. But if satisfaction was acknowledged in behalf of one before repentance, it must have been in behalf of all, or else God is a respecter of persons, which the Bible says he is not. This of course leads to both antinomianism and universalism.
But if the atonement was not made on Calvary, the question will be asked, How are we saved? And I answer, as they were before the advent of Christ. It was a work of faith with them, and so it is with us while we look forward to the atonement. The following facts are familiar to believers in present truth. The offering of the sacrifice is preparatory to the atonement. The atonement is made by the high priest, in the sanctuary. But Christ was not and could not be a priest on earth, nor minister in the earthly sanctuary; for the priests of the earthly sanctuary85were of the tribe of Levi, but "our Lord sprang out of Judah," and he is a priest in the Sanctuary in heaven. Heb. vii, 1-5.
Therefore his offering on Calvary was preparatory to the atonement which he was afterward to make while High Priest on the throne of his father. When the day of atonement commences, the dead may be atoned for at once, as their fate is fixed, there being no knowledge nor device where they have gone. But with the living it is different. They cannot have an atonement made for them till all their sins are repented of that they may be sealed with the seal of God, which makes it sure and final.
As we stand in the same relation to the great satisfaction to be made to the law that those did who lived under the first covenant, looking forward to the consummation of the atonement, the question arises, What shall we understand by the commandment to be baptized for the remission of sins. Of all the definitions of the word "for," given by Webster, the only one we can possibly use in this connection is, "with a view to obtain," or "in order to," &c. This will apply in all its scripture uses; and if the gift of the Spirit be taken as an evidence of justifying grace conferred, the position here taken is clear, as in the promises baptism precedes the gift. Acts ii, 38; xix, 1-6. The text referred to in the question is also proof of this; [Eph. i, 13, 14;] "After that ye believed ye were sealed with that Holy Spirit of promise, which is the earnest [sign, token, or assurance] of our inheritance until the redemption," &c. The intent of the commandment is clearly this: Repent and be baptized in order to obtain the remission of sins, and you shall receive the earnest or sign of our inheritance, or evidence of heirship.
There is a feeling of humble confidence in God, a trusting in his promise to the penitent, which every believer has as soon as he believes and sorrows for sin after a godly sort. If this is sufficient evidence of acceptance with God for the time being, it will not justify us in neglecting the ordinances of the Lord's house. Doubtless the same feeling was enjoyed by the penitent in the past dispensation, yet no one would suppose that they were thereby excused from attending the service of the sanctuary. That service was instituted for the penitent—not for the impenitent. Jer. vi, 19, 20. And so of the institutions of the gospel. Nor is any delay justifiable in the case. Prompt obedience is the evidence that our sorrow is godly.
The above remarks are made because I think the ideas need to be considered, and it seems to be appropriate to present them here. But as to the conclusion of Bro. L. on which the question seems to be based, I am far from being satisfied that we can become members of the body of Christ without baptism. Those scriptures which speak most directly on the point seem to contradict the idea, while the texts referred to do not by any means sustain it. True, we must die to sin, and thus become dead to the law that we may be married to another, even Christ: [Rom. vi, 4;] and when dead to sin we are baptized in the name of Christ, and "into Christ," and thus we put on Christ. Gal. iii, 27.
The difficulty seems to lie in this, that no distinction is recognized between being members, and having the qualifications necessary to become members. Eph. i, 13 says they were sealed after they believed, but it does not say whether it was before or after baptism. Acts x shows that Cornelius, a devout, God-fearing Gentile was directed to send to Peter to learn what he ought to do. This was an extraordinary case; it was Peter's first message to the Gentiles; and God saw fit to display his grace in a special manner, first, by giving Peter a vision concerning his duty to the Gentiles, and second, by sending the Holy Ghost upon the hearers before baptism, which was not in the order of the promise as given in Acts ii, 38, nor according to the fulfillment of that promise as shown in Acts xix, 1-6. It may be (and has been) claimed that if God has so done, he may do so again. This I would grant. He may do so; but I am not ready to grant that we have any right to ask or expect he will do so unless we can show a promise to that effect. The divine plan as revealed and commanded is our rule, and not an isolated and extraordinary case. Sunday-keepers have been blessed of God, but it is better to keep the Sabbath notwithstanding, because it is according to the commandment and has the promise. We should "make everything according to the pattern" given.
The above (with what I have published at other times) shows my views of the true relation we sustain to the gospel of Christ before and after baptism. If I err in this, and others have more light, I would gladly receive it. And I hope especially to hear from Bro. L., that I may know whether I have apprehended the question, and answered in a manner to relieve the mind.
J. H. W.
Mount Vernon, Iowa.
PRAYER.
By A. S. Hutchins
BY A. S. HUTCHINS.
(Continued)
WE are now prepared to consider the duty of FAMILY WORSHIP. And in entering upon this part of our subject, we are aware that many professing Christians not only entirely neglect family prayer, but some are found who oppose it, from the fact that no express command is given in the Scriptures for its performance.
To this objection we remark, that we can see no necessity for an express precept enjoining this duty upon Christians.
1. From the fact that we believe all Christians not only regard family devotion as a privilege, but also a very important duty. Especially will they feel thus if they have a proper regard for their family, and a due desire for their salvation. Such will often be moved out by God's Holy Spirit to offer up to him prayers and supplications for, and with, their family, with “strong crying and tears,” that they may all escape the wrath to come.
2. The various circumstances in which God's children are placed from time to time, seem to render such a command impracticable. Often it would be, in the case of some inferior members of families, cruelly and bitterly opposed by leading members.
3. The sacred Scriptures furnish us with the example of holy men, those who were bright and shining lights in the world, from which we may gather profitable instruction in favor of the discharge of this duty.
An able writer on this point says:
“There are some very important means of grace, and outward observances, which are plainly implied in the word of God, for the performance of which we have few, if any, positive, plain, and express precepts. We are left to gather them from the examples of holy men, and from various incidental circumstances: such in some degree, is the duty of public, and such more plainly is the duty of family worship.
“The reasons may be these. The Christian dispensation is designed as a religion for people in every country, and in every situation in which a human being can be placed. It is more of a spiritual transaction between God and the soul than the Mosaic dispensation was. Had there then been positive precepts respecting the means of grace, and the circumstances of religion, and particularly respecting time, place, or frequency, the tender conscience, for which God has ever manifested particular regard, would necessarily have been burdened when placed in situations where the duty was impracticable.
“By this, also, another important end is answered. A trial is made of men's spirits. It is seen, whether, because a positive precept cannot be brought requiring its performance, men will neglect a duty plainly implied. Thus more of the real state of our minds is discovered, and it is manifested whether we have, or have not, a full and ardent love for God, his worship and service.
“It will not, however, be difficult to prove the obligation to family worship in various ways.
“Consider the example of Abraham, the father of the faithful, and the friend of God. His family piety is that for which he is blessed by Jehovah himself:
“I know Abraham, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him. Abraham is here commended for instructing his children and his household in the most important of all duties, the way of the Lord, great doctrines of religion, and justice and judgment, its great duties. And observe, he will command them; that is, he will use that just authority which God gives the father and the head of a family in the religious instruction of his children. Abraham also prayed with, as well as instructed his family. Wherever he fixed his tent, there he built an altar to the Lord. This we read he did in the plain of Moriah. And when he removed to the mountain on the east of Bethel, there he built an altar, and called upon the name of the Lord. Gen. xii. 7, 8. Now, we may say to those who neglect family worship, that as all real Christians are Abraham's seed, [Gal. iii, 29.] if ye were Abraham's children, ye would do the works of Abraham. John viii, 39. Your neglect of this duty, tends to show that you do not really belong to Christ.
“The examples of other holy men are similar to that of Abraham. Consider the holy determination of Joshua, who declared to all Israel, Choose ye this day whom ye will serve; as for me and my house we will serve the Lord. Josh. xxiv, 15. Neither the exalted station which he occupied, nor the various and pressing public labors, prevented his attention to the religion of his family. When David had brought the ark of God into Jerusalem with gladness, sacrifices and thanksgivings, after discharging all his public duties, and blessing the people in the name of the Lord of hosts, he returned to bless his household. 1 Sam. vi, 20. In addition to these might be brought the examples of Job, [chap. i, 5.] Daniel, [chap. vi, 10.] and others. While the ark rested in the house of Obed-edom, a blessing came upon him and all his household. Would you then obtain the blessing of God on your household, let your family be daily assembled for prayer and praise. Observe the praise given to Cornelius; he was a devout man, and one that feared God, with all his house; which gave much alms to the people, and prayed to God alway.”
“Family worship, when duly conducted, is attended with many happy effects on your whole family. No wonder that those who neglect this, are continually troubled with the misconduct and perverseness of those under them and about them; no wonder that jarrings, dissensions, and other disagreeable circumstances, are continually disquieting them. It is just what might be expected. How can they, who neglect the worship of God in their families, look for peace, or comfort in them? I am sure, also, that I may confidently appeal to those who have regular and daily family prayer, that, when conducted in a simple and devout spirit, it has a tendency to remove, or allay, all those unhappy passions to which our common nature is subject, and which, more or less, appear in every family. It unites the members of the family together gives the head of it a feeling of tenderness and affection for those under him, and makes them esteem and love him. Some masters are, on this account, almost considered as angels in their families. Cecil says of family worship rightly conducted, it may be used as an engine of vast power in a family. It diffuses a sympathy through the members. It calls the mind off from the deadening effect of worldly affairs. It arrests every member with a morning and evening sermon, in the midst of all the hurries and cares of life. It says, There is a God! There is a spiritual world! There is a life to come! It fixes the idea of responsibility in the mind. It furnishes a tender and judicious father, or master, with an opportunity of gently glancing at faults, where a direct admonition might be inexpedient. It enables him to relieve the weight with which subordination or service often sits on the minds of inferiors.
“Family prayer gains for us the presence and blessing of our Lord. There is a promise of his presence, which appears peculiarly applicable to this duty.86Matt. xviii, 19, 20. Many have found in family worship, that help and that communion with God which they had sought for with less effect in private prayer. It was the experience of one Christian, I find more of the presence of God, and more of the real spirit of prayer, in praying with my family, than in almost any other means of grace. Surely, the Christian who really loves his Saviour, would regularly call his family together to pray with him, from this consideration alone, that he might enjoy more of his Lord's presence.”
The blessed effects of family religion no one can estimate now. It will only be realized when the saints are gathered to their long desired and happy home. When the palm, the robe, and the crown are given to him, who through patient continuance in well doing, has gained immortality and eternal life.
In that world of unfading beauty and imperishable happiness, many unbroken families will be gathered to join in the songs of the redeemed, which would have been broken, and most of them perhaps gone down to the “second death,” but for the godly example of some of its members, but for the sound of prayer around the family altar, fervently poured forth from the heart consecrated to God.
O, ye sleeping, half-feeling parents, arouse! awake! speedily to the duty you owe to your family, to your children! We live in the time when God is turning the “heart of the fathers to the children, and the heart of the children to their fathers,” lest the earth be smitten with a curse. Mal. iv.
What are you doing, reader, to save your soul, and the souls of others? Think, O think of the solemn and awful events of the future, I beseech you! Your time to work for God is closing with astonishing rapidity!
But before we pass from the pleasing duty of family prayer, let us for a moment reflect upon the example of the dear Saviour, with his disciples, which may afford us instruction on this subject.
He represents himself as the Master of the house, and the disciples as the household. See John x, 25. Now if we compare the following scriptures together, [Matt. xiii, 51; xvi, 13; Luke ix, 18; xi, 1.] we shall find him often with them, asking them questions, teaching them, and praying with them.
Let none who strive to walk in the footsteps of Jesus, forget the declaration of John, “He that saith he abideth in him, ought himself also so to walk, even as he walked.” 1 John ii, 6.
(To be Continued.)
SABBATH MUSINGS.
By E. S. Lane
There's sunshine on the hills this morn. The green
And dewy leaves upon a thousand stems,
Are trembling lightly in the morning breeze;
The joyous birds are singing o'er our heads,
And flowers, gay flowers, are blooming at our feet,
The world around us, too, untiring strives,
In fond pursuits of pleasures which the world
Can never, never give. Their fond pursuits—
Schemes of reform, inventions, love of ease,
And ardent hopes of that good, coming time,
Can never lengthen time one single hour.
On every hand the world seems not to know
Its own approaching doom: unconscious of
That dreadful storm of wrath which soon shall turn
The garden and the fruitful field, and all
Men's boasted conquest in the line of art,
O'er nature's stubborn way, into one sad,
One mingled mass of desolation wild.
Why are the world unmindful of their fate?
And why behold! not where they stand just now?
Because of truth despised, rejected, set
At naught. God's truth is trampled under foot;
The Saviour's coming scoffed at, and by some
Denied; therefore God leaves them to their fate.
And yet, methinks, among the busy crowd,
Still running to and fro with hasty step,
Increasing knowledge with untiring mind,
Pursuing this and that great worldly scheme,
On which the public mind seems always bent,
Sometimes a few are led to think, to think
Of earth's dark history, present, future, past;
Yet hardly dare to think, for with the thought
Come dark forebodings of a future hour,
And scenes of blood, with mighty empires fallen,
Dark revolutions, garments rolled in blood;
And tottering thrones beneath the tyrant's feet,
All this a prelude to that glorious time.
That good time coming of which poets sing,
They dare believe; but not to usher in
That time of trouble such as never was.
Meanwhile time's lingering sands are falling fast;
Each moment shortening intervening space,
Until the last, deep fraught with good or ill
To each, shall surely come. O dreadful day!
O solemn, awful hour, approaching fast!
While God in mercy and long-suffering still,
Sends forth a mighty angel, with loud voice,
On silent wing through heaven; the third and last,
Last proclamation to this fallen world.
"If any man shall worship beast or image,
Receive his mark, in forehead or in hand,
The same shall drink of God's unmingled wrath.
And he shall drink it to its very dregs.
Fear God, keep his commandments, and the faith
Of his dear Son, and wait for him from heaven:
Here is the patience of the saints. Thus he
May flee the storm of wrath, brimstone and fire,
In sight of holy angels and the Lamb."
Thus God invites ere mercy's door shall close.
Who will not heed the angel's warning voice,
And find a shelter in that dreadful day?
Then be prepared to stand on Zion's mount,
With harps amid that holy, happy band,
To chant the praises of our glorious King
For ever evermore!
E. S. Lane.
E. Genoa, N. Y., July 3d, 1858.
God's Law in all the Earth.
By S. Myers
In the Prophetic Expositor for June 15th, may be seen the following paragraph:
"The Law was for the government of the nation of Israel, and no other people were ever required to observe it."
When we read the above we thought we could appreciate David's feelings when he penned the following lines, "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us." "It is time for thee, Lord, to work; for they have made void thy law."
We think we have never seen the character of God and his dealings with the nations of the earth, so strongly impeached in so few words. That God should destroy the world for their sins, burn up the cities of the plain for their iniquities, and drive the inhabitants of Canaan out of their possessions, and destroy them, old and young, for their abomination, together with all the national judgments that have been visited upon the different nations of earth, and then to say that the law was for the nation of Israel, and no other nation was ever required to keep it, in our opinion, is to accuse God of dealing unjustly, or judging, condemning, and executing judgment, without a rule or precedent to judge them by.
But that other nations were required to observe the law of God, or the ten commandments, as a rule of right, is evident from the following scriptures; at least those of other nations who expected God would bless and preserve them.
Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments. Ex. xx, 5, 6. That others besides Israel are included in these promises and threatenings, is evident from expressions used in verse 10, or fourth commandment, Thy man-servant, nor thy maid-servant, nor thy stranger that is within thy gates. Know therefore that the Lord thy God he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations. Deut. vii, 9. In this text the promise is to all who keep God's commandments, without respect to nationalities. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies. The secret of the Lord is with them that fear him; and he will show them his covenant. Ps. xxv, 11, 14.
That the above text is applicable to all persons, and has been since creation, is evident from Paul's epistle to the Romans. Chap. i, 19-26. We will insert a few clauses only, "because that which may be known of God, is manifest (to them, margin,) for God hath showed it unto them." In verses 24, 26 we find why God gave them up (or the heathen up) to uncleanness and vile affections. When they knew God they glorified him not as God. Professing themselves to be wise they became fools. This last clause forcibly reminds us of some who are now teaching that faith makes void God's law or covenant.
Again David says, [1 Chron. xvi, 14.] He is the Lord our God; his judgments are in all the earth. Again in Ps. ciii, 17, 18. But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children: to such as keep his covenant, and to those that remember his commandments to do them. In Isa. lvi, the prophet admonishes the stranger, and the son of the stranger, and strictly forbids them to say, The Lord has utterly separated me from his people. Judging from the anxiety that some show at present to make it appear that the Lord has utterly separated them from his people, the prophet must certainly have had his eye on our time. How those who have once seen the light of the three messages, the Sabbath, and the Sanctuary in heaven, should turn and assist in the dissemination of such contradictory and absurd views as the no-law and no-Sabbath views, is to us incomprehensible, while they still claim to be Christians.
S. MYERS.
T. E. HARE
By T. E. Hare
From Bro. Harp.
BRO. SMITH: I wish to put in my testimony on the side of present truth in these last days when the truth is so much trampled on by its professed advocates. I wish to say to the saints scattered abroad that I am still trying to keep all God's Commandments and the Faith of Jesus. I am trying to overcome all my sins and get the armor off on,—not a87part, but the whole—that I may be able to stand in these perilous times.
Cannot some of the preaching brethren come this way and give a few lectures here? I think the results would be good. I have been expecting them before this time, but none have come. I live one mile north of Oakfield Station, on the Milwaukee and Fond du Lac Railroad. If any should come, they will find a welcome stopping-place, though it may be a poor one.
Striving for the kingdom.
T. E. HARE
Lamartine, Wis., July 10th, 1858.
LETTERS.
By Jane Loughhead
“Then they that feared the Lord spake often one to another”
From Sister Loughhead.
DEAR BRETHREN AND SISTERS: We are in a most solemn time, the closing up of all earthly scenes, and when the last work for the church is being done; and being taught in the word of the Lord to exhort one another, and so much the more as we see the day approaching, I have been constrained to add my testimony in favor of the truth.
The Lord has blessed me and brought me to a knowledge of the truth. It is seven years this Summer since I commenced keeping the Sabbath. Great peace have they that do the commandments. Brethren and sisters, we should be up and doing while it is called to-day, for the night cometh when no man can work. I feel determined to take heed to the warning of the faithful and true Witness. We have no time to lose. I realize the need of a deeper work of grace in my heart, for the time draweth near when he that shall come will come, and will not tarry. If we are faithful we shall receive a crown of everlasting life. It will be worth more than all this present world.
I bless the Lord that I am numbered with the little flock. Jesus says, Fear not, little flock: it is your Father's good pleasure to give you the kingdom. There are none in this place that keep the Lord's Sabbath but myself and my children. I believe that this is the last message to fallen man, and soon our probation will be closed up. Christ will have finished his work in the Sanctuary, and then every case will be decided. I want to confess all my sins in this day of atonement, that Christ may blot them from the book of remembrance, and confess my name before the Father and his angels. Christ will soon be seen on the white cloud with all the angels of glory to convey the waiting saints home to the city of God. Shall you and I be there? Yes, if we are faithful to the end, for God has promised it.
"O thou blessed Jesus, thou balm of my soul,
'Twas thou, my dear Jesus, that made my heart whole,
O bring me to view thee, thou precious, sweet King,
In anthems of glory thy praises to sing."
Your unworthy sister.
JANE LOUGHHEAD.
Alba, Pa.
A. E. DARTT
By A. E. Dartt
From Sister Dartt.
Bro. Smith : I am trying to live religion, and hope by the assisting grace of God to overcome and to stand entire at last. I do not feel in the least discouraged, though I am still alone in keeping the Sabbath, except my two young daughters. I have heard no Advent preaching for nearly three years, and seldom see any one that is interested upon that subject.
I rejoice to hear of the prosperity of the cause through the Review, and I long for that blessed time to come when all the dear children of God will meet in the everlasting kingdom to be separated no more forever. In view of such a glorious prospect, how can we shrink from the cross, or fear the scoffs and frowns of a gainsaying world? No, let us gird on the whole armor, looking steadily to our great Captain, lest we become faint and weary in our minds, remembering that this is the victory whereby we overcome, even our faith. I fear that there is not enough of the overcoming faith of the gospel among us, not enough of the spirit of sacrifice. O that we may all become more deeply imbued with the Spirit of Christ, ready if need be, to lay down our lives for the brethren. The victory will soon be ours if ever, and it will certainly be ours if we overcome. I feel to exclaim in the language of the poet,
“O what a blessed hope is ours,
While here on earth we stay.”
It is more than six years that I have kept the Bible Sabbath. During that time I have examined and re-examined the subject, many times over, and was requested last Winter by a brother and sister who were nearly turned away from the commandments by the writings of J. M. S., to examine the subject again more closely than ever, if possible, and see if I could not discover that the moral law was done away. I did so. I examined the whole Sabbath question from every point that I could view it, and the result was only to establish me more fully, if possible, on the Bible Sabbath; and I do not see how it can be otherwise with any who will carefully and prayerfully examine the subject. But many do not wish to be convinced. I furnished a woman with a Sabbath tract not long since, and she promised to read it. After reading a little she saw that she was going to be convinced that the seventh day was the Sabbath still, and she stopped reading. She was honest enough to acknowledge it. She said she would not be convinced, for she should keep Sunday; she could not keep the Sabbath alone. She was a professor of religion. Many others have told me about the same thing. Will such excuses answer at the bar of God? will not the words of Christ apply to such. Men love darkness rather than light because their deeds are evil; neither come to the light lest their deeds should be reproved. John iii, 19, 20.
Please excuse me for writing so much. I did not intend it when I commenced.
A. E. DARTT
Baraboo, Wis., July 3d, 1858.
A Sabbath Witness in Adversity
From Sister Nichols.
BRO. SMITH: I would say to the brethren and sisters that I am still pressing my way onward, with my eye firmly fixed upon the prize at the end of the race, and growing stronger daily in all the present truth. I praise God for the way in which I have been led; for I now have an experience of my own. His grace is sufficient for the weakest of his children.
Though not without trials and temptations, I am not discouraged. I am alone in this place with my children, in regard to keeping the Sabbath; but I believe that God is about raising up a people here, for the reason that there are a good many here that would like to know the truth in regard to the Sabbath.
I am trying to live the truth as well as talk it among my neighbors. This is the only way I can live and enjoy the smiles of the Saviour. I can bear the frowns of the world if I can have the smiles of Jesus to cheer me on my journey. I think the signs are being fulfilled that should cause us to look up and rejoice, and it truly causes me to rejoice.
Brethren and sisters, let holy confidence take the place of human distrust. O look to the Sanctuary. If we fully trust in God, he will raise us above the yielding billows. I want to see my whole family safely anchored in the haven of eternal rest. For this I shall labor while here, struggling along with poor health and adversity.
When the wicked are scoffing because I believe
The Saviour is coming my pains to relieve,
I weep for their folly, and bow in deep prayer,
For Christ's coming kingdom, and long to be there.
Yours, firm in all the present truth.
SAMIRA NICHOLS.
Onondaga, Mich., June 23d, 1858.
P. S. Cannot some one come here and hold meetings? Surely God has not forgotten us. Cannot some messenger come? I send you some letters from my children.
S. N.