Earlier text: OUR FAITH AND HOPE;THE ORDER OF EVENTS IN THE JUDGMENT.
We have seen that the resurrection of the saints to immortal life is declarative of their final acceptance before God. Whatever of investigation is requisite for the final decision of their cases, must take place before the Saviour in mid-heaven utters the word of command to his angels, "Gather my saints together to me." Ps. l, 5; Matt. xxiv, 31. The act of accounting them worthy must precede all this. The saints alone are to be caught up to meet Christ in the air. 1 Thess. iv, 17. But the decision who these saints are, who shall thus be caught up, rests not with the angels who execute the work, but with the Judge who gives them their commission. We cannot, therefore, avoid the conclusion that the investigation in the cases of the righteous precedes the coming of the Saviour. Let us now consider an important proposition. 1. This period of investigative Judgment is ushered in by a solemn proclamation to the inhabitants of the earth; and this investigative work embraces the closing years of human probation. This is a very important statement. But it is susceptible of being clearly proved. Rev. xiv, 6, 7: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; FOR THE HOUR OF HIS JUDGMENT IS COME; and worship him that made heaven and earth, and the sea, and the fountains of waters." The gospel of Christ is "the power of God unto salvation to every one that believeth." Rom. i, 16. No other gospel than this can be preached, not even by an angel from Heaven. Gal. i, 8. Whence it follows that the angel of Rev. xiv, 6, 7, preaching THE EVERLASTING GOSPEL, represents some part of the great gospel proclamation. It is a part of that preaching which is the power of God unto salvation to every one that believeth. This fact alone is decisive that this proclamation concerning the hour of God's Judgment must be made while human probation still lasts. Two other solemn announcements follow. And it is evident that the human family are still upon probation when the third angel declares that "If any man worship the beast . . . the same shall drink the wine of the wrath of God. . . . HERE IS THE PATIENCE OF THE SAINTS." This is a consecutive prophecy, as several expressions plainly indicate. And it is to be observed that the Son of Man is seen upon the white cloud after all these solemn proclamations have been made. That this announcement of the hour of God's Judgment precedes the advent of Christ, and is addressed to men while yet in probation, the fourteenth chapter of Revelation clearly proves. That this is not some local judgment is proved by the fact that "every nation, and kindred, and tongue, and people," are concerned in it. It is evidently that part of the judgment work which precedes the coming of Christ, and as has been already shown, this is the work of determining who shall be accounted worthy to have part in the resurrection to immortal life, and, we may add, who also of the living shall be accounted worthy to escape the troubles that shall come in the conclusion of this state of things, and to stand before the Son of Man. Luke xx, 35; xxi, 36. 2. When the sins of the righteous are blotted out they can be no more remembered. They are blotted out before Christ comes. There can be, therefore, no act of calling them to account for their sins after the advent of Christ. Thus we read: Acts iii, 19, 20: "Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you." Mr. Wesley, in his "Notes on the New Testament," gives a different translation, which may be more accurate: "Repent ye, therefore, and be converted, that your sins may be blotted out, that the times of refreshing may come from the presence of the Lord, and he may send to you Jesus Christ, who was before appointed." Albert Barnes, in his "Notes on the Acts," speaking of these two translations, says: "The grammatical construction will admit of either." Page 67. One of these represents the blotting out to be when the times of refreshing arrive; the other makes it the cause of that refreshing. But neither of them gives the idea that this blotting out takes place when the sinner turns to God. Both of them throw it into the future. Each of them represent it as preceding the second coming of the Lord. But this is especially true of the latter translation, which follows the original in using a conditional verb respecting Christ's advent; not as though that were a doubtful event, but rather as if his coming to the personal salvation of the ones addressed, depended upon their having part in the refreshing; and as if that refreshing was to come in consequence of the blotting out of sins. The sins of the righteous are blotted out before the coming of Christ. They cannot be called to give account of their sins after they have been blotted out; whence it follows that whatever account the righteous render to God for their sins must be before the advent of the Saviour, and not at, or after, that event. 3. The sins of men are written in the books of God's remembrance. The blotting out of the sins of the righteous does therefore involve the examination of these books for this very purpose. That the sins of men are thus written, is plainly revealed in the Scriptures. Jer. ii, 22: "For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God." And thus Moses speaks of the guilt of Israel: "Is not this laid up in store with me, and sealed up among my treasures?" Deut. xxxii, 34. And Paul speaks in the same manner: "But after thy hardness and impenitent heart treasured up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds." Rom. ii, 5, 6. These statements of wrath being treasured up can have reference only to the fact that God takes notice of men's sins and that every sin is marked before him. To this fact all the texts which speak of the blotting out of the sins must have reference. Thus David prays that God would blot out his transgressions. Ps. li, 1, 9. And Nehemiah, and David, and Jeremiah, pray respecting certain persons, that their sin may not be blotted out. Neh. iv, 5; Ps. cix, 14; Jer. xviii, 23. And Isaiah, in prophetic language, speaks of this blotting out as if it were a past event, just as in the next verse he speaks of the new creation, and the final redemption. Isa. xliv, 22, 23. And in the previous chapter he speaks in a similar manner of this blotting out as necessary in order that the sins of the people of God be no more remembered. Isa. xliii, 25. These texts plainly imply that the sins of men are upon record, and that there is a time when these are blotted out of the record of the righteous. But the existence of these books and their use in the Judgment is plainly revealed. Thus Daniel says: "The Judgment was set, and the books were opened." Dan. vii, 10. And John says: "And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works." Rev. xx, 12. It is evident that the utmost importance is attached to the blotting out of the sins of the righteous from these books. When they are blotted out they can never rise up in the Judgment against those who committed them; for men give account to God only for those things contained in the books. It is therefore certain that no individual can have his sins blotted out until the close of his probation. But when this work is wrought there must be an examination of the books for this very purpose. 4. The book of life is to be examined before the resurrection of the just. The words of Daniel render this point perfectly clear: Dan. xii, 1: "And at that time shall Michael stand up, the great prince which standeth for the children of thy people; 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 thy people shall be delivered, every one that shall be found written in the book." We have seen from other texts that the investigation and decision of the Judgment in the cases of the righteous precedes the advent of the Saviour. We have also seen that there is a time before the coming of Jesus when the sins of the righteous are blotted out from the books of God's remembrance. This is decisive proof that these books are subjected to examination before the Saviour comes again. But we have now another important fact. The book of life is examined before the deliverance of the saints. Daniel says: "At that time thy people shall be delivered, every one that shall be found written in the book." The book must, therefore, be examined before the resurrection of the righteous to immortal life. This is a convincing proof that the investigation of the cases of the righteous precedes the first resurrection. This book is referred to in the following passages: Ex. xxxii, 32, 33; Ps. lxix, 28; lxxxvii, 6; Isa. iv, 3; Eze. xiii, 9; Dan. xii, 1; Luke x, 20; Phil. iv, 3; Heb. xii, 23; Rev. iii, 5; xiii, 8; xvii, 8; xx, 12, 15; xxi, 27; xxii, 19. The book of life is the final means of determining the cases of the righteous in the Judgment; for all are delivered who are at the time of deliverance found written in it. But before this book is made the final source of appeal, it is itself to be tested by the books of God's record. For all the names which are entered in this book of life, of those who fail to overcome, are to be blotted out. Yet it is the record of these persons' lives that is to cause their names to be stricken from the book of life. Ex. xxxii, 32, 33; Ps. lxix, 28; Rev. iii, 5. We must, therefore, conclude that before the final examination of the book of life in the case of the righteous, there is a prior examination of the books of God's record to determine, (1) Whose record of repentance and of overcoming is such that their sins shall be blotted out; and, (2) To ascertain from this book who have failed in the attempt to overcome, and to strike the names of all such from the book of life. When the books of God's remembrance are thus examined, and the sins of the overcomers blotted out, and the names of those who have not succeeded to overcome are removed from the book of life, that book becomes the final test, and an examination of its pages concludes the work of investigation preparatory to the deliverance of the saints. Some persons are unwilling to speak in the prayer-meeting because they cannot have something to say which shall be new to the hearers, or which they have not in substance said before. Perhaps there is a measure of pride in this feeling that God is not at all pleased with. Suppose we cannot speak that which has not been said, we can tell the story of the cross in our own language, and the subject is incapable of becoming old. If we have a living experience each day, we bear daily testimony to the grace of God, and our words will ever be fresh and new. If we gather our manna every day, it will always be fresh and new, and acceptable. It is old manna that is stale and offensive. We do not want something instead of manna, but we want new manna every day. So we want a new experience daily in the things of God. Old experience, without any present salvation, is fitly represented by the manna when it bred worms and stank. The story of the grace of God is never old, and never wearisome, when told over and over, if we only have this good thing in our hearts. It is always fresh and always new.165 But Christian experience reaches forward. We shall have some new manifestations of the love of Christ to tell to others, if we only walk in his love. We shall see new beauties in his religion, and the words of Christ will have depths of meaning to us that once were wholly hidden from our view. Our story will have something new in it. And those who observe our testimony will see that we are advancing in the heavenly journey. What a lesson is given us in Rev. iv. 8, where we are told that the four living beings “rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.” Why do they not become wearied with this ceaseless repetition? Undoubtedly because they see new glories and excellences in him whom they adore. So it is not the same story after all. For each successive utterance there is to them a depth of meaning which their words never had before. They are progressing in the knowledge of God, and, hence, their constantly-repeated song of adoration is ever new to them, and to all the heavenly host who hear it, and ever acceptable to Him who sits upon the throne. When we are in earnest, we may not be so unwilling to utter in simplicity, and, if need be, in broken language, the experience of the love of Jesus. If our own souls are only filled with his love, we shall delight to tell of it, even though we utter that which we have often said before. When our Lord was in his agony, he prayed thrice, each time using the same words. Matt. xxvi. The words used expressed exactly what he needed, and he did not change them for others. It is sad to see persons unwilling to speak because they cannot make a display. It is nearly or quite as bad to see others who do speak because they imagine that they can make a display. If such persons would humbly confess the pride of their hearts, and seek God for forgiveness, they might bear a testimony that would honor God, even though given in broken language, and telling nothing that others have not said before. How much the simplicity of our language adds to the testimony we bear. R. F. COTTRELL
By Roswell F. Cottrell
THE CLOSING MESSAGES.—No. 14.
Allusion has been made to the fulfillment of these messages in the preaching of the doctrine of the soon coming of Christ. The experience and progress of those who truly herald the second advent at hand, are marked out in this prophecy. Adventism that perfectly harmonizes with this prophecy, announcing in regular succession these three messages, is genuine; all other is spurious. The road that the Adventists of the last days were to travel was surveyed and recorded eighteen hundred years ago, and those who cannot by this record point out their progress, though they may bear the name of Adventists, have lost their way. And it is our honest conviction that those who expect to go through, by translation, into the kingdom of God, and yet do not become acquainted with the three successive divisions of this road, will be disappointed. If they have no acquaintance with the third and last division of the road, how can they reach the city? for it is this division alone that terminates there. It was by three distinct and successive stages of progress the counsels of God were to be proclaimed in the last generation, and a people prepared for translation at the second coming of Christ. And it is reasonable to suppose that the whole scheme would not be comprehended at once, but that at the arrival at the second and third stages in succession, something new and unlooked-for would surprise the traveler, and the Guide-book would have to be referred to, to satisfy him that this is the way. In this way the providence of God in leading the host would be more clearly seen; and it would be demonstrated that the fulfillment of the divine plan was itself divine and not human. Such have been the facts in our Advent experience. When Wm. Miller and his fellow-laborers were engaged in preaching the message, “Fear God, and give glory to him, for the hour of his judgment is come,” pointing to the ending of the 2300 days, and demonstrating the true reckoning of prophetic time, it was farthest from their thoughts that those who believed the message were to be separated from the various churches to which they belonged. And when those converted under the preaching of Mr. Miller, would ask him with what church they should unite, his reply was, “Join any church where you can feel at home, but get ready for the coming of the Lord.” The second message—that concerning Babylon—was all unseen; and there was no intention of calling out Advent believers from the several churches to which they belonged. The end of the days was at hand; and it was expected that those who were to be translated at the coming of Christ, would be found in all the various churches where they were, and where many of them now are. But God would not have it so. This would not follow out his published programme. So he overruled the hatred of those in the churches who did not love the appearing of the Saviour, to stir up the nest, pushing believers out. Churches began to expel their members for no other crime than believing that the blessed Jesus, whom they loved, was about to fulfill his promise, that he would come again, and making this their chief theme of conversation and exhortation, from which they could not, with their views, forbear. This was the initial of separation. And while these outcasts consoled themselves with the words of the prophet, “Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.” (Isa. lxvi, 5,) light began to spring up concerning the message of the second angel, and the cry was raised, “Babylon is fallen, is fallen.” It was crushing to them, especially to the leaders, to take so sudden a turn; but these were compelled, as it were, though reluctantly, to join in the cry. And when arrived at the point of expectation in the autumn of 1844, fifty thousand believers, it is estimated, stood separated from the churches to which many of them had belonged, thinking that their earthly work was accomplished, and they were about to enter into the promised rest. How little did they realize the great work of the last, most solemn and important message which was still before them! How little did they think that that happy, united band would be severely tried, wounded by apostasy, torn by factions, divided and subdivided, till those who should wear the Advent name would compose a perfect little Babylon of themselves! But there is light ahead. God lives and reigns. The prophetic programme is not yet filled out. There is a final gathering call—the message of the third angel. This will perfect the saints and complete the work. This division of the road will end in the land of rest. Book and Tract Department.
By Editor
Cast thy bread upon the waters; for thou shalt find it after many days. EDITED BY ELD. JAMES WHITE. We have selected from our many tracts the following as best suited to general circulation: The Law and the Gospel,—God’s Memorial,—Sufferings of Christ,—Seven Reasons for Sunday-keeping Examined,—Which Day do You Keep, and Why?—God’s Answers to Man’s Excuses,—The Sabbath by Elihu,—Time Lost; Old and New Style,—Scripture References,—Sign of the Day of God,—Some Features of Our Times,—Appeal on Immortality,—Much in Little, on Immortality,—The Rich Man and Lazarus,—Departing and Being with Christ,—Brief Thoughts, on Immortality,—Thoughts for the Candid, on Immortality,—Samuel and the Witch of Endor,—Sixteen Objections to the Advent Faith Answered. This package will be sent, post paid, for the small sum of twenty-five cents. It contains fifteen hours’ reading which you can send to your friends for a very small sum of money. You deem it very important to talk to your friends on the subjects connected with the last message of mercy to man. This is right. But, then, there are your distant friends to whom you cannot speak face to face. And you cannot always find time to visit and talk with friends who are near you. Well, here is fifteen hours’ talk which you can put into the hands of friends, far and near, for the sum of twenty-five cents. And it is probable that the truth of God is said in these tracts better than most of our readers can talk it. These tracts have been written with much care and humble prayer for help from God. The truth is brought out in them in a clear and forcible manner. Many of our friends will accomplish most in simply introducing our views of present truth, and then leaving the tracts to argue the case. When you talk with friends, they usually wish half of the time. You talk truth, and, perhaps, they talk error. You give light, and they feel called upon to meet it with popular darkness. But when they read our tracts, the tracts are talking all the time. This is a decided advantage. Again, in the absence of self-command, and a good share of the grace of God, your feelings are in danger of being stirred at unreasonable opposition arising from ignorance and prejudice. But these tracts never get excited. They are always calm, and maintain a humble dignity. We say to our friends, it is well to talk the truth as you may have time and freedom in the Spirit of God in so doing. But it may be cheapest and best to introduce the truth to distant friends by letter, and near friends by a little talk, and then let the tracts have the main charge of the case, for a time, at least. LAST WEEK we called attention to the good work going on in Washington Territory, reported by Bro. J. F. Wood. This brother writes again, Oct. 31: “The first lot of books is received, and I have sold most of them. I send you $8.00 for more. I also send you two subscribers for the REVIEW AND HERALD.” We have now sent this brother $40.00 worth of our publications, besides the REVIEW AND HERALD, and our hymn book. This is one of the many openings to send out the truth. May it please God, in his good providence, to open thousands of such. And may the light shine out everywhere from this Office, as the rays of natural light proceed from the sun. A BROTHER writes from Danforth, Ill.: “There are those here very anxious to hear some of our preachers. One man said he would give $10.00 toward paying expenses. Others have told me that they would help. They have been reading our books, and seem to be very much interested.” This shows what our books are doing. The people are perishing for want of knowledge, and they must have books, pamphlets, and tracts.166 ANDREWS’ TEN SERMONS ON THE SABBATH AND LAW, has had a rapid circulation. During the last eighty days, four thousand copies have been ordered. This work is in the hands of the compositors for a second edition of ten thousand, five hundred. To those who have not read these Sermons, we would say, You have only to read them to know their merit. Please obtain them, and read them, again and again. They are the result of years of patient and deep thought. After you have read them, you will wish to let the people have them. You will wish to help us in giving them a very wide circulation. We will send you five copies by mail, post paid, for $1.00. By this means you can supply yourselves to lend, or to give, to your neighbors and friends. We will send these Sermons to your friends in any part of the country, post paid, for 20 cents a copy, if you will send us names and addresses. Here is a good opportunity for you to work in harmony with that text, “Buy the truth, and sell it not.” In this way you may accomplish much good. Try it, friends. Sr. ———, of ———, writes to this Office: “Sr. G., by the kindness and thoughtfulness of Sr. D., has had a copy of the Ten Sermons. And really her mind has been enlightened, and her heart touched. She says she has kept the Sabbath ever since she read the Sermons, three or four weeks since. She is very much interested. She wants more books on the Sabbath question to circulate. We gave her several.” Those who wish to labor successfully in this branch of the work should first seek for that love of souls which was manifested in the life, and by the death, of Jesus. Then there will be kindled in their breasts such love for the truth, and such love for perishing souls, that it will be their greatest delight to sacrifice, and to patiently toil, to save them from error and from death. Try it, friends. Seek for a new conversion and consecration to the work. And may God bless your efforts. HONEY-COMB OF THE PSALMS.
By Theo. L. Cuyler
MARTIN LUTHER styled the book of Psalms “an epitome of the word of God—a little Bible in themselves.” They have been read, and sung, and studied, and prayed over, and wept over, for twenty-five centuries of time. The most ancient of them has been in existence for 3,300 years; the latest written was composed at least 2,500 years ago. While the Iliad of Homer, and the Aeneid of Virgil, have been enjoyed by the intellects of the learned few, yet the Praise-Songs of David and Moses have been the heart heritage and delight of the lowliest as well as the loftiest. Scholars, statesmen, and poets, have all united in extolling the incomparable beauty of these songs of Zion. Lamartine in his florid French, exclaims: “The Book of Psalms is a vase of perfume broken on the steps of the temple, and shedding abroad its odor to the heart of all humanity.” The little shepherd has become master of the sacred choir of the universe. A chord of his harp is found in all choirs, resounding forever in unison with the echoes of Horeb and Engedi. David is the Psalmist of eternity; what a power hath poetry when inspired by the Almighty! A thousand eulogies have been uttered over these hymns of the heart, these soul-songs of all God’s children. Good old Dickson, of Scotland, speaks of them as “this sweet-smelling bundle of Psalms.” Gerhard, the German, says: “The Psalter is a deep sea, in which are hid the most costly pearls; it is a paradise, bearing the most delicious fruits and flowers.” How many an one as he (or she) lays down this brief article will respond: “Yes! blessed be God for the Psalms! From childhood they have been my solace and my song on the life-journey. Sweeter are they to me than honey or the honey-comb.”—Theo. L. Cuyler. TO THE FRIENDS OF THE CAUSE IN IOWA.
By George Ide Butler
At our last Conference it was left upon me to lay before you the matter of raising means to buy a new tent-top, and also of raising a camp-meeting fund. In buying our new tent last spring a mistake was made, the cloth of the top being too thin as well as of a poor quality, and it was found upon trial to be almost worthless in a rain storm. It was a very great hinderance to us in our tent-meetings during the summer, the people not daring to come out when the weather appeared threatening, and quite a number of times we were obliged to close meeting, when we should not, had we had a good tent. Any little shower of rain made it uncomfortable. And as the season was a very wet one, it was a great trial to us. Those at the camp-meeting can appreciate the truth of what I say. After a correspondence with Mr. Foster, the maker, he offers one hundred dollars for the old top, and agrees to make us a new top of 12 oz. M. duck, the same as Bro. White bought of him last spring, for $347.60, the same as Bro. W. paid. Bro. White says his tent sheds rain well, and from a sample sent by Mr. Foster of 12 oz. duck, we have every reason to believe it will make a serviceable tent. Our other top was of 8 oz. duck, and poor at that. Deducting the price offered for the top, it leaves $247.60 to be raised towards paying for the new top. As the last season was exceedingly wet, and therefore hard on tents, and as the tent was bought very cheap, the loss will not be very great. In accordance with the decision of the Conference, the top has been sent to Mr. Foster, and we shall need the means to pay for it when the new one is finished. The next item is the raising of a camp-meeting fund. Our annual camp-meetings fill an important place in the work of the Lord. We all look back with great pleasure to the meetings which have been held in the past. Their importance increases every year. It is not expected these meetings will be confined to Pilot Grove, as in the past. It is believed more good can be done, especially among those unacquainted with the truth, by changing them, and it is probable the one appointed next June will be held some fifty miles north of Pilot Grove, near enough to a railroad for people to come to it without teams, and so that hundreds, and even thousands, along the line of the road, can come if they desire. This truth must go. The people must hear it. The place of holding our large meetings must be accessible, and the people urgently invited to attend. Our platform is a broad and a noble one, and we, as a people, must enlarge our hearts, and open our hands, and hold out inducements for the people to come and hear this glorious truth. We must, therefore, select a suitable ground this winter, and some means must be expended to make it attractive, and means will be needed to provide things upon the ground in season for the meeting. We ought to have five hundred dollars raised between this and spring, to pay for the new tent-top, and raise the fund necessary for camp-meeting purposes. Over one hundred and fifty dollars were subscribed on the tent last spring which has not thus far been paid. We expect, of course, that the friends who have thus pledged, will pay their pledges, and not be of those who vow and do not pay. We think the friends in the northern part of the State should feel an interest in these things. Full two-thirds of the subscription for the tent last winter, were raised in the southern part of the State. Let the friends north take hold this time with interest, since the next camp-meeting is appointed to accommodate them. We hope the officers in every church will, at a proper time, present this before the members. Means can be sent to R. M. Kilgore, Washington, Iowa, or paid to me when I pass through the churches this winter. Mt. Pleasant, Iowa, Nov. 6, 1869. Is OFTEN spoken of in Scripture as the cause of action, the fountain of thought and motive, the great workshop where character is formed. Here is the place in which thought originates; here, plans are formed for good or evil; here are entertained hopes or fears, joys or sorrows, according to the character or taste of the man. Heart is put for mind; and by it we understand the inner man, the reflective and meditative powers. "Keep thy heart with all diligence," Prov. iv, 23, is the language of Scripture; and as though it were the place of defense and of great importance, this quotation closes with the clause, "for out of it are the issues of life." Here is the place to determine the motive of action. The Laodicean message contains an important clause in point: "Behold I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Jesus stands at the door of the heart, by the sweet influence of his Spirit, and asks admittance. The heart that is well kept, that nourishes good thoughts and purity of motive, is readily opened to the good Spirit. But oh! what a reward is offered to him who opens the heart: Jesus comes in and sups with him. Gracious promise! Is it not one of unusual interest? Happy state, when the heart is kept; when Jesus fills it with his Spirit. Then can the favored recipient of grace receive all he needs; if he is sorrowful, the Spirit comforts; if he needs consolation, it is given; if he is ignorant, it enlightens him; if he needs reproof, it is given; if defense, he is protected; if he is weak, it strengthens him; if he has a tendency to pride, it shows him the path of humility. In short, this is the anointing, the eyesalve, the great gift which God alone can give. It shows him the white raiment, and the mine whence the fine gold is taken, which enriches the true saint of God. Few, in this degenerate age, are keepers of the heart. Few are the examples we see of deep heart work. The world has captivated nearly all. Many never think of such a thing as keeping the heart. There are professors of Adventism, who outwardly keep the Sabbath, yet hardly know what it is to keep the heart for an hour. No one can acceptably serve God who fails to keep his heart. This is the continuous work which, steadfastly pursued, forms the character for Heaven. It confirms, strengthens, purifies. It is the nurse of religious principles, the defense of purity, the friend of the lonely, the comfort of the desponding. It extracts honey from all events, for or against us. It feeds upon God's word, and gives employment to lonely hours, by meditation, which strengthens the soul for prayer. VALUABLE REPRINT.—
By Editor
“Thoughts Suggested by the Perusal of Gilfillan and other Authors on the Sabbath, by Rev. Thomas B. Brown, pastor of the Seventh-day Baptist Church, at Little Genesee, N. Y.” We have just issued an edition of ten thousand copies of this work in pamphlet form. Our views of this work are briefly stated in the publishers’ preface of our edition as follows: “We reprint, by permission of the American Sabbath Tract Society, the following pages, from the pen of Eld. T. B. Brown, in defense of the Lord’s Sabbath. We do this for the purpose of circulating, as widely as possible, a candid, concise, and forcible reply to the volume of Mr. Gilfillan. His work is in the hands of the people everywhere, having been systematically and vigorously distributed by several powerful societies, and also by the zeal of private individuals. “That work is designed to establish the first day of the week, as the Sabbath of the Lord, in the place of that day on which God rested, and which he did, for that reason, bless and hallow. “Eld. B. speaks in behalf of the seventh day. Compared with the work of Mr. G., his reply is very brief; yet every word counts. He seizes the vital points in Mr. G.’s work, and answers them in a manner which leaves no place for reply. “This little work is especially adapted to general circulation. We commend it to the friends of the Bible Sabbath, and invite them to assist us in placing it, as far as possible, in the hands of every person who is willing to examine the claims of the Sabbath of the fourth commandment.” The price of this pamphlet is 10 cents single copy, postage, 2 cents. We will send fifteen copies, postpaid, for one dollar, to those who wish quantities for gratuitous circulation. CONFESS YOUR FAULTS.
By A. P. Lawton
“Confess your faults one to another, and pray one for another, that ye may be healed.” James v, 16. I do not understand by this, that I am to confess my brother’s faults, but my own. I have noticed with pain, how heartily some among us enter into the work of confessing the sins of an erring brother, while they are equally careful to conceal their own. Brother, sister, let us no longer neglect our own interests, while we take such a lively interest in our brethren. It is true, we are our brother’s keeper, but is this the gospel way? If our brother indeed has faults, should we not wait until we have a broken and a contrite spirit for our own sins, and then go to him weeping and confessing our sins? If this will not move him to a hearty confession, I know not what would. Talking them over with others never can. How long will God’s people be in learning to be gentle towards all, kind, tender-hearted, in honor preferring one another—no matter how closely we sit in judgment on our own cases; but we should be considerate of our brother. His may admit of extenuations which we do not understand. If we err, let it be on the side of clemency, and mercy. Until we can go forth weeping, we shall bear little fruit. However savory the dish, it does not relish if served in a filthy vessel. It requires a thorough knowledge of ourselves, an intimate union with God, and close living, to know how, when, and where, to time admonitions successfully. The secret of the Lord is with them that fear him. Reproofs from such an one, will not break the head, but be an excellent oil. The promise is not to him who overcomes his brother, but himself. If each should turn his attention homeward, there would be little cause for reproofs, but each would be the happy hearers of the glad tidings. Hear what the Lord has done for me. We should then honor God by offering acceptable praise. MAN looks ahead till on the brink of the grave, and then thinks of what he has left behind. ELIZABETH GILBERT
By Elizabeth Gilbert
DEAR READERS OF THE REVIEW: I feel it a duty to write a few lines, hoping it will cheer some lonely one, for I love to read the testimonies of others. I feel determined to put forth more effort to overcome. My husband and myself are the only Sabbath-keepers in this place. We feel that the time is short, and we must be in earnest. Let us serve God with all our hearts, and walk carefully before him, watching unto prayer. I love to keep the commandments, and I long to see Jesus. It is my daily prayer, that I may die to self, that I may be remembered with those that shall be saved; for we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end. I know I am abundantly blessed of the Lord, and I thank him for his goodness. I feel to praise God for his wonderful love, that he has ever opened my heart to obey his truth. I am determined to press my way through to the gates, and into the city. SAMUEL J. HERSUM
By Samuel J. Hersum
DEAR BRETHREN AND SISTERS: If there was ever a person that has reasons to be thankful to God for his goodness, it is myself. When I consider the condition that he found me in, I am filled with wonder at his mercies shown me. And in view of his great goodness, I take this opportunity to express my heartfelt gratitude that I have not been left to perish. And I am resolved to consecrate my all to the service of the Lord. All that I have and am will I hold subject to the will of the Lord. I feel that I will trust in him and venture forth on his mercy. I believe that we, as a people, need a deeper work of grace in our hearts. We are not heeding the testimonies that have been given us as we should. I am thankful for the testimonies that the Lord has given us. It shows that we are his people, and that he wants to have us saved. The very reason why the Lord has given them to us, is because we need them, and they will only serve to condemn us unless we live according to their teaching. Brethren and sisters, let us take hold of this work in earnest, and show, by our actions, that we believe what we profess. If we profess to believe that we are the remnant church, and that the Lord is soon coming, let us not deny it by our actions. Let us show by our works how much we believe it. I care not how high a man's profession may be; unless his works agree with his profession, he has a dead faith, a faith that will not save him in the day of Judgment. My brethren, let us search our hearts, and know whether we are standing in the counsel of God or not. Pray for me, that I may be an overcomer, and stand with you on Mount Zion. THE blasphemer prates loudly in fair weather, but the lightning flashes, and he is silent.