Earlier text: THE RETURN OF THE JEWSTHE PILGRIM'S SONG.
By Annie R. Smith
We are going, we are going, now a lonely Pilgrim Band,
To a brighter world of glory—to a fair and happy land;
Tho' the path, in which we travel, is a rough and thorny way,
It leads to blessed realms above, in one eternal day. When the crowns of gold we wear, and the palms of vict'ry bear,
In joy shall we forget all the sorrows here we share;
Then we'll strike our harps and sing, while our songs of triumph ring,
O'er the plains of glory echoing the praises of our King. We are going, we are going where our trials will be o'er,
Where grief and suff'ring enters not, and we shall weep no more;
Yes, they tell us there are mansions bright unsullied by distress,
An inheritance unfading, which the saints will soon possess. We are going, we are going where the fields are ever green,
Where marks of Time's decaying finger never shall be seen;
O, if so much loveliness is here, to deck our earthly home,
How beautiful must be that land where blight can never come! We are going, we are going where no tempests dim the sky,
Where everlasting beauty reigns, and pleasures never die;
We are going where the Saviour said a place he would prepare,
And come again, that we might with him reign for ever there. We are going, we are going to a City that is near,
Behold! to Faith's foreseeing eye its pearly gates appear;
And now to earth's allurements will we bid a last adieu,
For the prize in heaven treasured, for the faithful and the true. We are going, we are going to the regions of the blest,
Where our toil and care is ended, and the weary are at rest;
O, speed on the promised hour, quickly come and claim Thine own—
We long to meet, to part no more, around the radiant throne. Rochester, Feb. 21st, 1855. Dangers to which the Remnant are Exposed.
By Editor
THE accounts of the prosperity of the cause, which we daily receive from the brethren East and West, are indeed cheering. There is not only a steady increase of number, but an evident growth in grace with those who believe, and have a mind to work for the Lord. But with all our prosperity as a people, probably there never was a time when the remnant were more exposed to dangers than at the present time. Let us not forget that we are in the perilous times of the last days, and that Satan is ready to deceive us if possible in one way if he cannot in another. This fact should not be forgotten. We will here point out some of these dangers. 1. While the position we occupy is perfectly satisfactory to the mind, being sustained by the plain word of God, and while enjoying a degree of the Holy Spirit, there is danger of resting down on a theory of the truth for salvation, without living out, in all the walks of life, its holy principles. There must be a daily searching of heart to see if in all respects it is right with God. Without close self-examination, comparing words and acts with the Word, and bending all the energies of the soul to press heavenward, no man can walk with God amid the perils of the present time of apostasy and spiritual wretchedness. It is true that God has set his hand to gather his people into the unity of the faith, and bring them to Mount Zion; but in order for God's plan to save us, there must be corresponding action on our part. 2. There is great danger of "the cares of this world, and the deceitfulness of riches," choking the word of truth in many, and they becoming unfruitful. If the cares of this world fill the mind, there can be no place for thought of heaven, the truth, and a thorough preparation. "The deceitfulness of riches"—mark well the phrase. What! riches deceive? Yes, nothing is so well calculated to eclipse the glory of the heavenly treasure, and shut the soul up in the darkness of this poor world, as earthly treasures. Some are becoming unfruitful and feeble in the truth, and the things of the Spirit of God, and are sinking and dying by reason of "the cares of this world, and the deceitfulness of riches." Reader, beware! 3. A few may be in danger of moving too hastily in using that over which God has made them stewards. To dispose of possessions so as to throw off all care, and live in a careless, idle state, would be a sin against God, and would result in sure spiritual death. "Not slothful in business," as well as "fervent in spirit, serving the Lord," will be the duty of those not called of God to labor in his cause, until the day of the Lord shall come. It is to be regretted that any of those who preach the Word, should travel by public conveyance long distances, spend considerable means, and tarry but a day or two in a place, and accomplish little or nothing. Such a course is a useless waste of means, and precious time in traveling, and is calculated to weaken confidence in the spiritual judgment of those who teach the truth. A too free command of means might greatly injure an inexperienced brother. We know from the history of the past, that it has injured some. 4. There are many calls for laborers, those who can give the reasons of our faith. And as some who should be in the field are bound at home for various causes, and these calls grow more urgent, there is danger of some taking it upon themselves to teach, without being called of God to the work. They may have some apparent success, a few may embrace the truth through their labors; but this is by no means a certain proof that they are moving in the order of God. It is sufficient to say, that those called to this holy work will give unquestionable evidence to the church that the hand of the Lord is moving them, if the people of God stand in his counsel where they are prepared to judge. The cause of present truth in some places, has suffered as much in time past, by the injudicious course of some who have run without being sent of God, as from any other source. Brethren, while you look around on the wide harvest field, and see but very few laborers and witness the numerous calls for help, pray the Lord of the harvest to raise up and fully qualify men, who shall feel the weight and responsibility of their calling, and who shall have judgment in the things of the Spirit of God. But be careful and not urge any poor mortal out into this work who is unprepared to labor for God. 5. There is with some, danger of fanaticism. We as a people believe that it is the plan of God to restore to the true church, prior to the Second Advent, the gifts which he set in the gospel church. There is no more evidence that He who set them in the church has himself taken them away, than there is that he has taken away his Sabbath, and left us with none, or given us a new one. And while the Spirit of God is moving upon his people, and while the special operations of the Spirit are witnessed, Satan thinks it a favorable time to urge the unguarded soul to move beyond the Spirit, and confusion will follow. Here we will say, that the work of the Spirit of God is perfectly intelligible to God's people. The Apostle, speaking on this subject, says, "How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation.—Let all things be done unto edifying." 1 Cor. xiv, 26. Let this last clause be weighed well. The Apostle continues: "And the spirits of the prophets are subject to the prophets; For God is not the author of confusion, but of peace, as in all churches of the saints." Verses 32, 33. Here, then, we learn that the object of the gifts and operations of the Holy Spirit is the edification of the church. God is the author of peace, and his work, in all its forms or points, will move on in a sweet harmony, "unto edifying" of the church. Those who are blest of the Lord, and are especially moved by his Spirit, will possess the fruit of the Spirit, which is "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Gal. v, 22, 23. O! what delicious fruit! Much is comprehended in these words. "The spirits of the prophets are subject to the prophets."165 False exercises may be known also by their fruit.—"Ye shall know them by their fruits." Those who have them, will generally be found to possess an exalted, unteachable, unyielding spirit, unknown to the gospel of the Son of God. And such "puffed up," deluded ones are sometimes so positive and unyielding, as to set aside the judgment of the entire church, vainly thinking that God is leading them in the way to heaven alone, leaving their brethren all behind.—Disorder and confusion must be the sure result, where such spirits are suffered to teach and rule. And let it be remembered that God is uniting his people, that his work is intelligible to the saints, and that every spirit that is calculated to scatter, should be closely watched. But let not these remarks bind the feelings of the faithful who are seeking for more of the Holy Spirit. It is your privilege to share it largely. But all the operations of God's Spirit have a special meaning, and are designed to unite and edify the church. 6. There is danger of some of the brethren making too much of small points. It is true that "times" (the beginning of the year, months, and the day) have been changed by the power of the "Little Horn," as well as the "laws" of God. And the Word plainly points out our duty to engage in the work of repairing the breach in the Law of God; but does it also plainly teach that it is our duty to change back again these "times"? We think not. True, we should commence to keep the Sabbath according to the original division of time; but we see no command, or real necessity for changing time-pieces, as some have done, to correspond with the ancient manner of numbering the hours of the day. We have not the least objection to this change, unless it is made an important item of present truth, then, with our present light, we shall object. We have thought of the propriety of leaving the use of the names given to the days of the week, which are Sunday, Monday, &c., and call them First-day, Second-day, &c., and probably shall; but to change back to the ancient time of commencing the year, the months, &c., we must say that we have not time to bestow on such an arrangement. And if there is any duty binding on us in this matter, we fail to see it. The mass of men are prejudiced against us, because we observe the fourth commandment. Should we go into an entire change of all these times, back to ancient reckoning, might we not needlessly create still more prejudice, and keep some from coming to the truth? Satan wants to get us from the great work. Let us be on our watch. We have endeavored to point out some of the many dangers to which the remnant are exposed, and hope that what we have written may prove a timely warning to some, and a blessing to the precious cause of truth. May God add his blessing. THE BETTER TIMES,
By Editor
The Bible plainly teaches that this earth redeemed and made new, is to be the final abode and inheritance of the saints. Its present condition, marred and blighted by the curse, is the result of sin—the work of Satan. And "for this purpose the Son of God was manifested, that he might destroy the works of the Devil." 1 John iii, 8. The destruction of the works of Satan, by Christ, was not to be accomplished in his crucifixion and resurrection only, nor in his mediation as a priest in the heavenly Sanctuary, but it will be completed when he comes the second time and raises the saints, clothed with immortality, changes the living righteous, and at the second resurrection, destroys all of God's enemies, "gog and magog." Then the Devil and his angels, and all the wicked men, will be "burned up root and branch." The curse will be removed, and the world made new. Then God will have a clean universe. Hark! hear the new creation song of Jubilee!—"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Rev. v, 13. This song will not be marred by the wails of the damned in some locality of God's universe; for they will not be. "For yet a little while, and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace." Ps. xxxvii, 10, 11. Then "the kingdom and dominion, and the greatness of the kingdom under [not above] the whole heavens, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom." Dan. vii, 27. O, what child of God, what heir of the promised inheritance, would not desire the better times? And from the heart pray, "Thy kingdom come, Thy will be done in earth as it is in heaven." We have not time to dwell on this most glorious theme; but will give the following, written by L. D. FLEMING, and published in the Midnight Cry of 1843. "Nevertheless, we, according to his [God's] promise, look for new heavens, and a new earth, wherein dwelleth righteousness." 2 Peter iii, 13. The scriptures of divine truth present to the eye of the true Israel of God, a most animating prospect.—Relying upon the promises of Him who cannot lie, they look forward with a full assurance of the consummation of their fondest hopes. If they are depressed while looking abroad upon this sin-cursed earth, beholding the ravages which sin has made for six thousand years—if they groan within themselves while they see their promised possession desecrated by all the evils that sin has brought into the world—they are animated, on the other hand, while looking forward to "the redemption of the purchased possession," the earnest of which they have in the Holy Spirit.—This earth is promised to God's people for an everlasting inheritance, to be possessed by them for ever, even for ever and ever. I propose to show from the word of God, that the earth, renewed, is to be the home and heaven of the saints, for ever—that it is to be redeemed, and restored, and totally exempted from all the frailties and miseries to which its inhabitants are now heirs. What devastation and wretchedness has sin spread over the fair heritage of God's people! The earth and all its appurtenances were, when brought from the Creator's hand, pronounced very good. Man, the crowning piece of God's workmanship, was made upright, and placed at the head of all things on the earth. This earth was designed for man's abode. It was made for man, and man was made for it. It was adapted to his nature, and his nature was adapted to it. This is evident from the fact, that God pronounced all good—very good. Also from the fact, that, subsequent to the revolt of man from God, the burden of God's promises to his peculiar or faithful people, have all been concerning this earth. God said, [Gen. i, 26.] "Let us make man—and let them have dominion over all the earth." The whole earth belonged to the territorial dominion of man. But this dominion was lost by the first Adam, in consequence of SIN. "Sin entered into the world, and death by sin; so death passed upon all men." By sin, and its consequences, death, the earth was cursed—its beauty tarnished—and its rightful Sovereign supplanted. Discontent, rebellion, hatred, sickness, sorrow, pain and death, became the patrimony of man. Man lost his life, and his heritage of kingdom. And now, the only hope of the race was in a SECOND ADAM. If the first Adam was put in possession of this earth, as his inheritance and dominion, and by sin lost it, with his life—then the Second Adam, will of course redeem and possess the lost dominion, the identical dominion; otherwise he cannot be the second.—If Christ is put in possession of a new territory, of that new territory he will be the first and not second possessor. If Christ be the second Adam, then this earth must of necessity be the territorial dominion which he shall inherit. The idea which, in these modern times, is so prevalent in the church, that this earth is to be left by Christ and his subjects, to the enemy, or perhaps to a total destruction at last, is a violation of the whole tenor of the word of God. On this subject, the church has evidently lost sight of the great lights of revelation. Her hope has become untangible—her ideas are vague and beclouded—her inability to apprehend what she tries to apprehend, paralyzes her energies, weakens her faith, exposes her to the assaults of her infidel enemies, leads her to forget her high and holy calling, makes her worldly-minded—preferring the world as it is, to what her beclouded apprehensions seem to promise her hereafter. The first Adam having lost the earth, with his life, which is necessary for the possession of the earth, the second Adam came to redeem both the life of man and the territory. "The first man, Adam, was made a living soul; the last Adam, a quickening spirit."—"The first man is of the earth, earthy; the second man is the Lord from heaven." 1 Cor. xv, 45, 47. Since the fall of the first Adam, the dominion has been in the hands of wicked Gentile powers, and will there remain till He whose right it is to reign, on the throne of his father David, shall come and take possession of his kingdom, and reign for ever. The kingdom is Christ's by promise, which promise was made to Abraham, and renewed to Isaac and Jacob. See Gen. xii, 7; xvii, 7. Paul says, [Gal. iii, 16.] "Now to Abraham and his seed were the promises made.—He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ." Now, what was the promise made to Abraham? Why, Paul says, that he should be "heir of the world." Rom. iv, 13. The promise made to Christ in Ps. i, 8, is that he should have "the uttermost parts of the earth for his possession." Again, in Dan. ii, 35, in speaking of the stone which was to smite the image on the feet, which alludes to Christ, Daniel says, it "became a great mountain and filled the whole earth." Also in Dan. vii, 27, it is said, that "The kingdom under the whole heaven, shall be given to the saints of the Most High." It should not be forgotten, that the promise made to Abraham, was vouchsafed to him personally, as well as to his seed. The promise was, "I will give it to thee and to thy seed," i. e., all the land that could be seen, or as Paul says, "The world." But Abraham has never yet possessed the promised inheritance. See Acts vii, 5. "And God gave Abraham none inheritance in it: no, not so much as to set his foot on; yet he promised that he would give it to him for a possession, and to his seed." Now, how can this promise be fulfilled to Abraham, except it be in the resurrection? If it is to be fulfilled in the resurrection, then this earth, renewed, is what is promised to God's raised and glorified people. But, perhaps, it will be objected, that this earth is to be destroyed by fire, and that we are to have a "new earth," and consequently this earth is not the promised inheritance. 2 Peter iii, 3-13, gives us a perfect solution of this difficulty. The Apostle speaks of the world that then was, as having perished—as being destroyed—and that in like manner, the present world is reserved unto fire, to be destroyed. But in all this the identity is not destroyed, for although it be burned with fire, and changed as a vesture—the heavens rolling together as a scroll, and the elements melting with fervent heat, yet, its identity will not be lost, any more than that of the renewed saints, in the glorious regeneration. Like the glorified saints, the earth will be regenerated—renewed—redeemed, but not annihilated. The saint is a new creature, without having lost his identity—so, likewise, we shall have a new earth, without losing the identity of the one we now inhabit. Hence, it is clear that the identical earth on which we now inhabit, will, when renewed, be the inheritance of Abraham and his seed. "If we are Christ's, then we shall be Abraham's seed, and heirs according to promise." God's people have an earnest of the promised inheritance. Eph. i, 13, 14. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory." Now, an earnest is not the thing of which it is a pledge. It is given as a token, an indubitable assurance that what is promised shall be fulfilled. Peter declares, that by fire the elements of this world shall be dissolved, but adds, "Nevertheless166 we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." Where is this promise? See Isa. lxv, 17. "Behold I create new heavens and a new earth; and the former shall not be remembered, nor come into mind," i. e., shall not come upon the heart—shall not be desired. (See the margin.) I am aware that this passage has generally been applied to a temporal millennium, but Peter does not so apply it, neither does John in Revelations. In the 21st of Revelations, in speaking of the New Jerusalem state, he uses almost the same language as does Isaiah, and they all three evidently refer to the same thing. And this passage in Isaiah being the only one of the kind in the Old Testament, except Isa. lxvi, 22, which is a continuation of the same subject, must be the one to which Peter alludes. An insuperable difficulty, in applying it to a temporal millennium, is found in the 19th verse, where God says, "And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall no more be heard in her, nor the voice of crying." A temporal millennium contemplates a state in which there will be dying. And I ask, will there be no weeping and crying, where there is death? That cannot be. In the new earth we contemplate 1. Because there will be none of the wicked there. "The wicked shall be cut off from the earth, and the transgressors rooted out of it, and the upright shall dwell in the land, and the perfect shall remain in it." Prov. ii, 21, 22. "Evil doers shall be cut off—the wicked shall not be; but the meek shall inherit the earth, and shall delight themselves in the abundance of peace. Their inheritance shall be for ever. But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away. But such as be blessed of the Lord, shall inherit the earth; and they that be cursed of him shall be cut off. The righteous shall inherit the land, and dwell therein for evermore." Ps. xxxviii. 2. Because the Lord will be there to dwell with his people, and there will be no more sin, misery, or death. "I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, the New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, God himself shall dwell with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away." Rev. xxi. These glorious better times shall have no end.—"The saints of the Most High will take the kingdom and possess the kingdom for ever, even for ever and ever." "Israel shall be saved in the Lord with an everlasting salvation; they shall not be ashamed nor confounded, world without end." The Lord's dominion "will be an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed," "He shall reign over the house of Jacob for ever, and of his kingdom there shall be no end." Who, I ask, that loves the Saviour, does not long for his coming, and for the establishment of "the better times?" Who, that looks abroad upon the present state of this sin-cursed world, does not gladden in the glorious prospect, of the speedy coming of our rightful Sovereign, to establish his kingdom and scatter earth's dark night away? Who, but a rebel, could be displeased with such a change? If our affections are where they should be—if we have yielded to God the whole tribute of a generous heart, the agonizing prayer of the soul will be, "Amen, even so come Lord Jesus, come quickly." How truly can the heart that is right with God, adopt the words of the poet and say, LETTER TO JOSEPH MARSH.
By Polly G. Pitts
DEAR SIR:—As you have talked with me weekly, for six or eight years, till of late, I felt a desire to talk with you a little, and remind you of some things you have said, and how they appear to me. In the Harbinger for Jan. 24, 1852, you say to R. C.—“Matt. xxiv, 20, does prove the perpetuity of the Sabbath until the destruction of Jerusalem. But with whom? With the disciples of our Lord? Evidently not.” Now you are bringing the disciples of our Lord into a dilemma, for if the disciples did not keep the Sabbath of the Lord our God, the Jews would have stoned them; and if they had kept it according to the commandment (you say the law of Moses) they would have fallen from grace, if you are right; and if they kept it for fear of the Jews, they would have sought to save their lives, and would have fallen under the fearful denunciations of our Saviour when he said, Whosoever shall seek to save his life shall lose it. Think you, that God would have drawn the Romans from the city, and opened a way for escape, for such selfish disciples? Nay, verily. You say, that if the disciples should flee from Jerusalem on that day, and carry their things, the Jews would embarrass their flight, and perhaps kill him. Now, why say, “carry their things?” You know our Saviour told them, not to take any thing out of their house; and those that were in the field, were commanded not to turn back to take their clothes. It seems to me that the Jews would not have waited until the destruction of the city, to have killed the disciples, if they had broke the Sabbath. You say that the Jews would be keeping the Sabbath, because they rejected Christ and his gospel. Now do you candidly believe it? Have you true faith that it was so? Remember that there can be no true faith (the faith that works by love, and purifies the heart, and overcomes the world) without a Divine revelation. So you used to reason. Now to the law and the testimony. Tell me where you find the word of God to prove it. For if you cannot, I shall say to you as you said to me, “it is an unqualified assumption to sustain an unscriptural theory.” It seems like false reasoning to me. I believe the Jews rejected Christ because they did not love and obey the law of God, the ten commandments. You know, to obey is better than sacrifice; and to hearken than the fat of lambs. And to love God with all the heart, and with all the soul, and with all the mind, and our neighbor as ourselves, is more than all whole, burnt offerings and sacrifices. The Jews said, God was their Father. Jesus said, if God was your Father, ye would love me. Did they love Jesus? Jesus said, But now have they both seen and hated, both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, they hated me without a cause. Again he saith, Ye are of your father the devil, and the lusts of your father ye will do, he was a murderer from the beginning, and abode not in the truth. David saith, Thy law is the truth. Jesus said, Thy word is truth. Yes, bless the Lord, every word that proceedeth out of the mouth of God, is truth, and man ought to live by it. For, for ever, O Lord, thy word is settled in heaven. And it is easier for heaven and earth to pass, than one tittle of the law to fail. But Jesus said unto them, But now ye seek to kill me, a man that hath told you the truth. And James says, But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet, if thou kill, thou art become a transgressor of the law. So speak ye, and so do; as they that shall be judged by the law of liberty. You see that it was the law, the ten commandments, that they broke. They were not abolished when the apostle James wrote, and there is a Sabbath in them too. The Jews were transgressors of the law, therefore they rejected Jesus. Now I pray you, in the fear of God, to do all of his commandments; lest haply ye be found to fight against God. In your remarks to Sr. E. D. M., in the same number of the Harbinger, you say, “When a Christian leaves the plain word of the Lord as taught in the New Testament, and makes the law of Moses the rule of his faith, and adopts his own, or some other man’s imagination as the criterion by which to expound the plain word that needs no expounding, he must unavoidably plunge into fatal errors.” Now what do you say, “Law of Moses” for? Why not say, Law of God, if they are both one? Would it not be as safe? I think not, for when we say, Law of Moses, I believe the mind of the Bible reader generally reverts back to the law that Israel received under the Levitical priesthood; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But when we say law of God, I believe the mind invariably reverts to the ten commandments, the law by which every mouth is stopped, and all the world becomes guilty before God. Not the Jews only, but also the Gentiles. I suppose our sister took the commandments of God, and the faith of Jesus for the rule of her faith and practice. And blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. You recommend to her, to abandon the mystical principle of interpretation, and adopt the literal; read the New Testament, and believe what it says, and she will be delivered from the yoke of bondage. Let us read a few passages from the New Testament, and believe what it says. “Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever, therefore, shall break one of these least commandments, and shall teach men so; he shall be called the least in the kingdom of heaven. But whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” Matt. v, 17-19. “But if thou wilt enter into life, keep the commandments.” Matt. xix, 17. “By this we know that we love the children of God, when we love God and keep his commandments; * and his commandments are not grievous.” 1 John v, 2, 3. No, no, there is no yoke of bondage in keeping them. In doing them there is great reward. “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” 1 John ii, 3, 4. “Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Rev. xiv, 12. Is there any mysticism about these passages? We leave the candid reader to judge. In the same Harbinger you say to me, “It is unqualified assumption to sustain an unscriptural theory, that divides the law of Moses into two laws, or makes that one law, and the ten commandments another, they are one law—holy, just and good; which was not broken by Christ nor his apostles, but he abolished it.” Now why did you not prove, by the New Testament, that they were one law, as a faithful watchman ought to do? I have never seen it proved yet, in all the writings that I have read in the Harbinger, or any other paper. You say Moses’ law is abolished: so say I. But Christ and his apostles do prove in all their writings, that the law of God, the ten commandments are not abolished. Now why do you, to get rid of the Holy Sabbath, bring yourself into such a dilemma? You say sin is the transgression of the law, and the penalty of the law is death, and the sinner out of167 Christ must die the second death. Now how can you prove the destruction of the wicked, without God's law? You cannot. And if you will still trample on the Holy Sabbath, and say God's law is abolished, you never should preach the destruction of the wicked again, neither should you recommend H. H. Dobney's work, to any man as truth. I want you to read the third chapter of the first part of that work, and you may see how your position looks to me. In conclusion, I pray you in Christ's stead, be ye reconciled to God. Turn away your foot from the Sabbath, from doing your pleasure on his holy day; and call the Sabbath a delight, the holy of the Lord, honorable. That you may do so, is the prayer of your friend,
POLLY G. PITTS.
Union, Wis. “How long, O Lord our Saviour,
Wilt thou remain away?
Our hearts are growing weary
Of thy so long delay.
O, when shall come the moment,
When, brighter far than morn,
The sunshine of thy glory
Shall on thy people dawn?” DEAR BRO. WHITE:—Last Fall I met Bro. A. A. Dodge at a conference at Oswego, Ind., that informed me that you were publishing a paper at Rochester, N. Y., entitled, "The Advent Review and Sabbath Herald." He proposed to write and order the paper for me, which I received in due time. Our interview was short; but I found him to be firm in the commandments of God, and the faith of Jesus. I was much cheered from his acquaintance, and the information he gave of the spread of the truth. I was glad to meet one of like precious faith, and embrace him in the hope of the gospel, a privilege I had not enjoyed for years. The Advent band here, that formerly [in 1847] stood on the "commandments of God, and the faith of Jesus," have become scattered. Some have made shipwreck of their faith, some have been overcome by intoxicating liquor, some have made a trip to California, while others have learned to pronounce "dominical day," "nailed to the cross," "blotting out the hand-writing of ordinances that was against us." Others say that under the new dispensation we are left to do just as we are a mind to, as it regards days, but very careful to keep Sunday as the Pope directs, and after Protestant usages, "Babel" for sure! about as much agreement as was in the testimony given at the trial of Jesus of whom it is said "but their witness agreed not together." Mark xiv, 5. How plain the testimony of the Lord our God; "Remember the Sabbath to keep it holy." "The seventh day is the Sabbath of the Lord thy God."—"The conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man." "The Sabbath was made for man." "If thou wilt enter into life, keep the commandments." "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Thus agree the witnesses of the Bible, that makes known "the sign" of the Lord, the Creator of heaven and earth, to his people "that he doth sanctify." No jar, nor confusion of tongues, nor any such thing, but all speak the same thing, and mind the same thing. This looks like a people of a pure language, heirs of God and joint heirs with Jesus Christ, that will finally inherit all things. Praise his holy name. Well Brother, I am alone (save my wife) on the Sabbath of the Lord our God, in this region of country. I have not met any one since Bro. Bates visited here, a few years since, until last Fall, when I spent one evening with Bro. Dodge. How changed! A few years ago there was, at Oswego a humble, loving, commandment doing band, where I could meet and pray with, and exhort, and so much the more as we see the day approaching. But now I do not. I tried a few times after they fell back to Sunday, but for me to go out on Friday as our manner was, and rest over the Sabbath, while they were making preparations for Sunday, was not very congenial to my mind, for divine worship. As it regards the paper, I am well pleased with it. Bro. Edson's article on the Sabbath is good. How clear the testimony, that the fourth commandment makes known the Maker of heaven and earth, and therefore a sign between the Lord and the children of Israel for ever. Ex. xxxi, 17. M. P. CHAPLIN.
Washington, Ind., Feb. 22d, 1853. The Commandments Shining Brighter
By Josiah Hebner
DEAR BRO. WHITE:—It is a great comfort to me to address my dear brethren and sisters, scattered abroad, through the Review. I believe that God has set his hand the second time to recover the remnant of his people, and that "the temple of God was opened in heaven, and there was seen in his temple the ark of his testament," [Rev. xi, 19.] containing the commandments of God. I feel thankful to our heavenly Father that through the open door, the commandments are shining brighter and brighter. Solomon says, "but the path of the just is as the shining light, that shineth more and168 more unto the perfect day. The way of the wicked is as darkness : they know not at what they stumble." Prov. iv, 18, 19. Brn. Lindsey and Cottrell, came here the 8th and spent one Sabbath. We had a blessed season, and feel to thank the Lord for sending them this way.—We received much light on the present truth, and the free Spirit of the Lord ran through our midst on his holy Sabbath. I believe the last message of mercy will spread until all the honest jewels are brought out and sealed, and then victory will turn on Zion's side, and the saints delivered out of the time of trouble such as never was. Daniel says, "and there shall be a time of trouble such as never was since there was a nation, even to that same time; and at that time the people shall be delivered, every one that shall be found written in the book." Dan. xii, 1. It is my sincere prayer that all the dear saints of God, that have taken hold of his covenant by keeping his commandments, and who have the faith of Jesus, will hold fast until the end; for such only will be saved. Yours waiting for redemption through our Lord and Saviour Jesus Christ at his appearing and kingdom, Oakwood, C. W., Feb. 13th, 1853.