Earlier text: THE RIGHTEOUSNESS OF THE LAW—THE PURPOSE OF THE GOSPELTHOUGHTS ON THE BOOK OF DANIEL.
VERSE 39. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. It is almost with a feeling of regret, as we look at Babylon, raised to such a pinnacle of splendor, by so much care, and pains, and labor, that we turn to look at the picture of her downfall and desolation. But we must remember that the Chaldeans were the oppressors of God's people, and were guilty of iniquities which challenged retribution at the hand of high Heaven. So said the Lord by the prophet: “And it shall come to pass when seventy years are accomplished that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.” Jer. xxv, 12. Nebuchadnezzar reigned forty-three years, and was succeeded by the following rulers: His son Evilmerodach, two years; Neriglissar, his son-in-law, four years; Laborosoarchod, Neriglissar's son, nine months, which being less than one year, is not counted in the canon of Ptolemy; and lastly, Nabonadius, the Belshazzar of Daniel, son of Evilmerodach, and grandson of Nebuchadnezzar, with whom that kingdom came to an end. In the first year of Neriglissar, only two years from the death of Nebuchadnezzar, broke out that fatal war between the Babylonians and the Medes, which was to result in the utter subversion of the Babylonian kingdom. Cyaxeres, king of the Medes, the Darius of Daniel, summoned to his aid his nephew, Cyrus of the Persian line, in his efforts against the Babylonians. The war was prosecuted with uninterrupted success on the part of the Medes and Persians, until, in the sixteenth year of Belshazzar, Cyrus sat down in a regular siege against Babylon, the only city that held out against him in all the East. The Babylonians, gathered within their impregnable walls, with provision on hand for twenty years, and land within the limits of their broad city, sufficient to furnish food for the inhabitants and garrison, for an indefinite period, scoffed at Cyrus from their lofty walls, and derided his seemingly useless efforts to bring them into subjection. And according to all human calculation, they had good ground for their feelings of security. On no human probability, with the means of warfare then known, could that city ever be taken. Hence, they breathed as freely and slept as soundly as though no foe was waiting and watching for their destruction around their beleaguered walls. But God had decreed that that proud and wicked city should come down from her throne of glory; and his decrees what mortal arm can hinder? In their very feelings of security, lay the source of their danger. Cyrus resolved to accomplish by stratagem what he could not effect by force; and learning of the approach of an annual festival, in which the whole city would be given up to mirth and revelry, he fixed upon that day as the time to carry his purpose into execution. There was no entrance for him into that city except where the River Euphrates entered and emerged, passing under its walls. He resolved to make the channel of the river his own highway into the stronghold of his enemy. To do this the water must be turned aside. Accordingly he dug an immense trench around the city, and on the evening of the feast day above referred to, detailed three bodies of soldiers, the first to turn the river at a given hour into an immense artificial lake a short distance above the city, the second to take their station at the point where the river entered the city, and the third where it came out, with instructions that when, in the darkness of the night, they found the river fordable, they should enter its channel, and immediately urge their way to the palace of the king, where they were to meet, surprise the palace, slay the guards, and capture or slay the king. When the river was turned into the lake mentioned above, Cyrus also opened the trench he had dug around the city, drawing off the surplus water into that, which soon made the river fordable, and the soldiers detailed for that purpose, followed its channel into the heart of the city of Babylon. But all this would have been in vain, had not the whole city, on that eventful night, given themselves over to the most reckless carelessness and presumption; a state of things upon which Cyrus calculated largely for the carrying out of his purpose. For on each side of the river, through the entire length of the city, were walls of a great height, and of equal thickness with the outer walls. In these walls were huge gates of solid brass, debarring all entrance from the river bed to any and all of the twenty-five streets that crossed the river, when closed and guarded; and had they been thus closed at this time, the soldiers of Cyrus might have marched into the city along the river bed, and then marched out again, for all that they would have been able to accomplish toward the subjugation of the place. But in the drunken revelry of that fatal night, these river gates were all left open, and the entrance of the Persian soldiers was not perceived. Many a cheek would have paled with terror, had they noticed the sudden going down of the river, and understood its fearful import. Many a tongue would have spread wild alarm through the city, if they had seen the dark forms of their armed foe stealthily threading their way to the citadel of their strength. But no one noticed that the river suddenly became emptied of its waters; no one saw the entrance of the Persian warriors; no one took care that the river gates should be closed and guarded; no one cared for aught but to see how deeply and recklessly he could plunge into the wild debauch. That night's work cost them their kingdom and their freedom. They went into their brutish revelry, subjects of the king of Babylon; they awoke from it slaves to the king of Persia. The soldiers of Cyrus first made known their presence in the city by falling upon the royal guards in the very vestibule of the king of Babylon. Belshazzar soon became aware of the cause of the disturbance, and died, vainly fighting for his tyrannical and beastly life. This feast of Belshazzar is described in the fifth chapter of Daniel; and the scene closes with the simple record, “In that night was Belshazzar, the king of the Chaldeans, slain, and Darius the Median took the kingdom, being about three score and two years old.” Thus the first division of the great image was completed. Another kingdom had arisen, as the prophet had declared. The first installment of the prophetic dream was fulfilled. But before we take our leave of Babylon, let us briefly glance forward to the end of its melancholy fall. It would naturally be supposed that the conqueror, becoming possessed of so noble a city, far surpassing anything in the world, would have taken it as the seat of his empire, and maintained it in its primitive splendor. But God had said that that city should become a heap, and the habitation of the beasts of the desert; that their houses should be full of doleful creatures; that the wild beasts of the island should cry in their desolate dwellings, and dragons in their pleasant palaces. To this end it must first be deserted. Cyrus removed the imperial seat to Susa. The pride of the Babylonians being particularly provoked by this act, they soon rose in rebellion, which brought upon themselves the whole strength of the Persian empire. The city was again taken by stratagem; and that they might not be able to rebel again, its brazen gates were taken away, and its stupendous walls demolished. This was the commencement of its destruction. By this act it was left exposed to the ravages of every hostile band. Xerxes, on his return from Greece, plundered the temple of Belus of its immense wealth, and then laid the lofty structure in ruins. Alexander the Great endeavored to rebuild it; but after employing ten thousand men two months to clear away the rubbish, died in the midst of a beastly debauch; and the work was suspended. In the year 294, B. C., Seleucus Nicator built the city of New Babylon in its neighborhood, drawing inhabitants and material for the new city, from the old. Now almost exhausted of inhabitants, neglect and decay were telling fearfully upon the ancient city. The violence of Parthian princes hastened its ruin; and about the end of the fourth century, it was used by the Persian kings as an inclosure for wild beasts. At the end of the twelfth century, according to a celebrated traveler, the few remaining ruins of Nebuchadnezzar's palace were so full of serpents and venomous reptiles, that they could not, without great danger, be closely inspected. And to-day, scarcely enough even of the ruins are left to mark the spot where once stood the largest, richest, and proudest city the earth has ever seen. Thus the ruin of great Babylon shows us how accurately God will fulfill his word, and stamps upon the brow of skepticism the infamous brand of idiocy. PAUL'S QUESTIONS.
By John H. Waggoner
“How are the Dead Raised Up? and with what Body do They Come?” The Herald of Life (George Storrs) charged Wm. Sheldon with advancing the view in his “Adventism—What is it?” that the saints will be raised mortal, and be immortalized some time after their resurrection. And the Herald called upon Mr. Sheldon and the editor of the Voice of the West, who published Mr. Sheldon’s book, to define their position on that point. But so far as I have been able to learn, neither of them has responded to the inquiry. So far, then, as their Adventism is concerned, the “What is it?” remains to be answered. The editor of the Bible Repository, Eld. Rufus Wendell, says that Mr. Sheldon has heretofore held and advanced the mortal-resurrection view. I was surprised on reading this, being hardly able to believe that any Adventist would advocate a view so manifestly unscriptural. Recently, in reading a number of the Crisis, I found an article by Hiram Munger in which he argues that “Michael the archangel” is not Christ. To reconcile this idea with 1 Thess. iv, he says: “As Christ has had charge over the angels since he went up, why may he not send his angel Michael and wake up the dead, instead of doing it himself? . . . Angels cannot give immortality, but they may wake up the dead to judgment.”
This, of course, does not harmonize with 1 Thess. iv, for it says, “the Lord himself shall descend,” and “the dead in Christ shall rise.” But it shows that Mr. Munger holds that the resurrection of the dead is to judgment previous to their receiving the gift of immortality. I have now before me the report of a discussion between Miles Grant, editor of the Crisis, and Joseph T. Curry, of Springfield, Mass., on the resurrection of the wicked, wherein Eld. Grant takes positive ground on the mortal resurrection of the righteous. He says: “I read that we are going to put on immortality. My friend admitted that mortal never applies to anything dead. Certainly a correct admission. Then, of course, they have got to be brought up mortal to put it on.”
The remarks of Mr. Curry on this point are so just I will copy from him also, as follows: “He explicitly states that the reward follows the Judgment. Of course we all agree to that. But what is the reward of the righteous? Immortality. Well, then, they cannot get immortality till after the Judgment. That is plain. If the reward follows the Judgment, then it follows that when the righteous get immortality, this judgment has been passed upon them. According to his own showing, the Judgment precedes the immortalization. Now, as the Judgment precedes the immortalization of the righteous, it follows that it precedes the resurrection of the dead, for “the dead are raised incorruptible.”
It seems that the first-day Adventists are fast drifting on to the mortal-resurrection theory; the editor of the Crisis being publicly committed to it, and the editor of the Voice lending his influence to spread it, not disavowing it. Seventh-day Adventists have uniformly taught that judgment precedes the resurrection, as the saints are raised immortal—the act of raising them and of immortalizing them being identical. The words of inspiration are, raised in incorruption; raised in glory; raised in power; raised a spiritual body. Such expressions would seem to place it beyond the possibility of dispute. While we are led to wonder that Adventists are taking a position contradictory to such plain, positive statements as those of 1 Cor. xv, on the resurrection of the saints, it also seems a marvel that other Adventists who admit that the Judgment precedes the coming of Christ, overlook the announcement of the Judgment in Rev. xiv, 6, 7, and its relation to the third angel’s message of verses 9–12. Those who deny that the saints are raised incorruptible, cannot be expected to discover the harmonious arrangement of this subject as given in the Scriptures. But those who recognize that fact and rightly place the Judgment prior to the resurrection, ought to see, in Rev. xiv, the whole Advent movement beginning with the Judgment-hour cry of 1844, and leading down, step by step, to the appearing of the Son of Man on the white cloud to reap the harvest of the earth. If Rev. xiv is not a second-advent prophecy I do not know of any. And if that is a prophecy of the second advent, then who are the Adventists? Will professed Adventists consider this question? W. Gardiner, Me., Jan. 27, 1869. MISCELLANEOUS.
By Jos. Clarke
“I AM the light of the world,” says the Saviour. John viii, 12. This being admitted, we have only to get near to this light to reflect it upon others. “The world lieth in wickedness; (1 John v, 19,) and we have only to seek the world and its treasures and we shall also lie in a similar position. The fall of our first parents arose from deception; and ever since that event, self-deception has been the cause of the fall of the most of our race. Indeed it is the consequence of all sin of every kind to cause self-deception; and all reform must originate in a recovery from this state of mind. It is true that the theory of the truth without the life will serve us no practical benefit. It is as true that living piety is the result of the theory of the truth lived out. As we with zeal seek the favor of God, so with like zeal let us protest against, and throw off the authority and influence of, Satan. The greatest firmness accompanies mildness, and often the greatest weakness accompanies harshness. The scolding tone repels; the firm but loving accents more than persuade; and when the last fail, it will not avail to have recourse to the former, but wait the result. JOS. CLARKE. FIRST-DAY ADVENTISM IN MAINE.
By John Harvey Waggoner
ELD. WALKER, of Richmond, Me., in a sermon on the covenants, taking for his text, Gal. v, 1, said the bondage from which we were freed by Christ, was the law of ten commandments! On this, the following thoughts naturally suggest themselves: 1. If that law was first given at Mount Sinai, as he asserted, then, according to his view, there was no bondage over the children of men before that time. 2. If Christ abolished that law at the cross, then the bondage has been abolished for all men indiscriminately, and all mankind are now enjoying liberty in Christ! 3. If God had never given the ten commandments, there would have never been any bondage to oppress man, and Christ would also have been spared the toil and pain of its abolition. 4. As God gave that law by his own authority, and it did not come by the will of man, it would follow that man did not bring himself into bondage, but God put it upon him! So that the action of God and not the action of man, made it necessary. I have been accustomed to regard the gospel as a system of salvation to man from the consequences of his own wrong doing; and also as vindicating the justice of God in granting pardon of sin, and so resulting in the glory of God as well as the good of man. Rom. iii, 22–31; Luke ii, 10–14. But if the above-noticed view is correct, I fail to see how God is honored by it, or his justice vindicated; and the benefit to man is his being saved from the unfortunate action of God in giving an unworthy law! Such is the gospel of first-day Adventism in Maine. And for opposing and exposing such vagaries and errors, we are charged with stirring up strife, making divisions, &c. Will the reader please examine 1 Kings xviii. 17, 18? Eld. I. Damman recently wrote in the Crisis: “I visited the town of Rome, in Maine, and found the cause prostrated by a blighting influence, such as we have seen in many other places, condemning others because they don’t believe the seventh day Sabbath, nor the non-resurrection of the wicked dead. Such an influence is to be shunned as a deadly poison. Death follows them everywhere they go. The coming of the Lord is forgotten, and sinners also.” The above is a very erroneous and uncharitable view of the position of those who keep the Sabbath. Our message is present truth—the last message before the Lord’s coming. See Rev. xiv, 9–14. How, then, can we with justice be charged with losing sight of the Lord’s coming? This charge rather falls upon those who leave the plain track of Advent prophecy, and reject the warning given to prepare us for his coming. With some, Adventism consists in mere talk about the coming of the Lord, without any regard to the order of events, or to the work of preparation necessary to meet our coming Lord in peace. Such Adventism will lead to a bitter disappointment in that day. Matt. vii, 21–23. But this message also points us to the commandments of God, and the faith of Jesus—the law of God, and the gospel of his Son. How can we be said to lose sight of sinners when we constantly urge upon them the claims of the only rule ever given to prove that they are sinners? See Rom. iii, 20; 1 John iii, 4, &c. And how are we unmindful of their interests when we as constantly point them to their only refuge and remedy for sin—the faith of Jesus? Eld. Damman was54 once a professed Sabbath-keeper; but if he had no more consistent and intelligent view of the third angel’s message than he evinces in this letter we cannot blame him for renouncing his faith. Eld. Damman has also a strong habit of coupling together the faith of the seventh-day Sabbath and the non-resurrection of the wicked. This is also both uncharitable and wrong. The following are facts to which I would call his attention: 1. A great many first-day Adventists are embracing the non-resurrection theory. We find them more or less everywhere we go. In some places they are very numerous, almost entire churches falling into that view. 2. I have never yet seen a Seventh-day Adventist who believed in the non-resurrection of the wicked. There may be such, but I have never seen one, and my acquaintance with them reaches from Maine to Iowa. 3. Some who formerly kept the Sabbath have been turned away from it by the no-Sabbath and no-law teachers, and they have embraced the non-resurrection theory. It is safe to say that, had they not been perverted by no-lawism, the non-resurrection theory would not have been received by them. I think it will be difficult to find a single professed Sabbath-keeper, who stands in harmony with the body, who is a non-resurrectionist. Might we not, with far greater reason, couple first-day Adventism and non-resurrectionism together? Justice is an essential attribute of law; is it because our opponents are so opposed to the law of God that they are unwilling to do us justice? If they will carefully examine Rom. iii, 23–26, they will find that the gospel of Christ is but the handmaid of justice, and does not make void the law. Verse 31. Richmond, Me., Jan. 28, 1869. FORGETTING.
By John Nevins Andrews
“FORGETTING THOSE THINGS WHICH ARE BEHIND.” When men are reminded of their past sins they sometimes answer that we are to forget the things that are behind. But these words have no reference to our wrong acts. They refer to those things in our experience that are right. If we have relieved the distressed, if we have comforted the mourner, if we have borne the cross of Christ, if we have denied self, if we have walked with God, we may safely forget these good deeds; for they all live in the book of God’s remembrance, and shall be made public enough at the last day. In fact, it is, to a certain extent, not only safe and right to forget such things, but it is even necessary to do it. If we keep these before our minds Satan will, by means of them, make us so well satisfied with our past good works and our present attainments that we shall have no energy nor zeal to reach forward after that higher piety that we must attain unto in order to gain Heaven. Poverty of spirit is one mark of real piety. Not spiritual poverty, but lowly, self-abasing ideas of our own real condition in the sight of God. Oh! could we realize the character of Christ, we should see cause enough for the most profound self-abasement. Paul cultivated this spirit. How ought we to do it also. If you do good deeds to others immediately forget them. If others do good deeds to you, bear them in lasting remembrance. If others injure you forget it. But if you do wrong to others, never forget the fact. Correct the wrong with the utmost care and zeal. This is not a thing that it will do to forget. Our sins are what will sink us in perdition. Do not slumber over them. They must be confessed, repented of, corrected. Who shall stand in the Judgment? The man that has clean hands and a pure heart. Those only will thus appear who had washed their hands from every sinful act and cleansed their hearts by the most effectual repentance. I say again, it is very well to forget our own good deeds, but our bad ones must be remembered and corrected. MY VISIT TO MISSOURI AND KANSAS.
By Wm. S. Ingraham
Oct. 7, I left the Iowa camp-meeting for Missouri, and reached Daviess county in time to meet with the brethren on the Sabbath. I continued meetings until Oct. 24. I found the most of the church in good working order, and all in harmony with our people. In my efforts to advance the cause of present truth, I felt in a particular manner drawn out on our experience on the great advent movement, commencing with the first angel's message and extending down to the present time, embracing our joyful expectations, our sad disappointments, and also the means the Lord has made use of to separate from the world a people for his name, to stand without fault before the Lamb. Our meetings were excellent. The Spirit of the Lord was present to encourage all his saints. Just before the close of my labors with the church in this place, a written request signed by quite a number, was handed to me to debate Sr. White's visions with B. F. Snook. I read the request to the people and gave my reasons for not accepting the invitation which were as follows: 1. His objections had been answered by Bro. and Sr. White to his satisfaction as he confessed in the REVIEW, and also to a Bro. T., in Iowa, in a private letter, both of which were read to the audience. 2. His objections had been reviewed by Uriah Smith and published in pamphlet form, which work I had with me, and as B. F. S. had circulated his pamphlets in the place, the reply I would furnish the people and they could read and compare the two, and I was willing to risk the result that would follow. 3. As B. F. S. was once in harmony with us, and then rebelled and turned his back to the cause he once professed to love, and was reclaimed, and confessed that while in rebellion he was doing the work of Satan, and after his confession, was restored to fellowship with his brethren, and has now rebelled the second time, and is engaged in the same work he condemned as being the work of the Devil; considering all these things, I feel that I have a higher calling, a more dignified station to fill, than to engage in controversy with such a person. 4. Our brethren in this place are in harmony with Seventh-day Adventists and cannot be moved by these rebellious influences, therefore a debate was not called for, there being nothing at stake. Receiving a strong invitation from the brethren in Kansas to visit that quarter, and being satisfied that the church in Missouri were well fortified, and Bro. Conrey was on his way from Iowa to Kansas who would take me among the brethren in that State, free of charge, I felt that it was duty to go. I found the brethren in Kansas very much disheartened for lack of labor. I commenced a course of lectures at Mount City, Linn Co., in a small village of about seven hundred inhabitants. The free meeting-house was opened for us. I gave only two lectures before the small pox broke out in the place, and I was obliged to close my labors. There is in this place a great anxiety to hear our religious sentiments. Being broken off from my lectures, I commenced a meeting seven miles below in Bro. Cook's neighborhood. Four times my lectures were broken off by severe rain storms which raised the streams so they could not be forded. A good interest was manifested, and as soon the streams could be crossed, I resumed my labors. Since my note appeared in the REVIEW, others have decided to keep the commandments of God. The State of Kansas is as good a field of labor as I know of. I hope the cause of truth will move onward, and that those who have lately embraced the truth will be strong. My expenses and time in Missouri and Kansas, will be cared for and met by the brethren in these States. They are willing to sacrifice, and have done nobly. The brethren in Kansas and Missouri are anxious to have a tent manned and sent into this county. A tent can run here seven or eight months in a year, and our brethren in these States are few, but they are ready to do manfully for the cause. Davies Co., Missouri, Jan. 13, 1869. SUDDEN CONVERSIONS.
By R. F. Cottrell
Prophecy teaches us that our mild and lamb-like government will make an image to the Papacy by the union of church and state in this hitherto free country, thus giving power to a fallen church to persecute dissenters. And though this union of church and state is plainly called for by a host of popular ministers and politicians, yet the people cannot believe it is imminent. “It will take a long time,” say they, “to accomplish that, if it ever is accomplished, and consequently, if that is to be done before the coming of Christ, he cannot come during the life of the present generation of men.” But look at the events of the past few years. During the great revival (?) of 1858, a disposition was manifested to crush any testimony against the great national sin of slavery, and a prayer for the oppressed and down-trodden could not be tolerated in the great New York prayer-meeting. But the logic of events during the brief period of the slaveholders’ rebellion, wrought, apparently, a wonderful change, and these pro-slavery churches came out bright and shouting abolitionists, before it was known that they had taken the anxious seat. Flushed and elated with the rapid55 progress of the past and deluded by the hope of the conversion of the world to what they call the orthodox creed, how long will it take to bring about the union of church and state, and the enforcement of Sunday laws? The present light upon, and agitation of, the Sabbath question, together with the want of scriptural argument for Sunday, loudly demand the use of a more potent argument—an appeal to civil law—which can only be effected by a union of church and state. And we know that the church is now on the anxious seat, praying for this much-needed conversion. She desires the union; and the state is too corrupt long to repel her advances. The bans are being published, and the desired union will soon be solemnized. REPORT FROM BRO. RODMAN.
By P. C. Rodman
THE work in Rhode Island has not moved as I hoped it would. When Bro. and Sr. White visited us, some of the reasons were pointed out by them, and I think their reproofs and instructions were appreciated, and are having the effect to arouse the true hearted to watchfulness and prayer, and to earnestly strive to be overcomers. I am heartily sorry for all my want of interest and love for this precious cause with which I am identified, and mean to profit by the faithful reproof given me. I reproach myself for not doing better in the past. When I think of what Jesus has suffered for me, I feel like hiding my face, and, with shame for the past, endeavor to redeem the time, knowing the days are evil, and hope the longsuffering of God may prove my salvation. I assisted the brethren in Rhode Island what I could after the visit of Bro. and Sr. White, then went to Lancaster, and spoke once to the church there; then in company with Bro. Haskell came to this place. We have met with the church at Peterborough two Sabbaths, trying to help them, and have given eleven discourses in Blakeville, to a few interested hearers. Some of them have a mind to know and do the truth; so we hope by the blessing of God they may be led to keep the commandments of God, and the faith of Jesus. There is some evidence that Satan is awake to hinder this; but we hope in God, and work away, hoping to be remembered in the prayers of the church. OUR MEETINGS IN MAINE.
By John H. Waggoner
The prospects for meetings in this section at present, are far from encouraging. The winter has been an unusual one; though it has been sometimes extremely cold, most of the time it has been mild, and even warm, with scarcely any snow near the sea coast. Sickness prevails very extensively. Bro. Atwood writes me from Skowhegan, that it was never before known so sickly there. Around here, schools are closing for want of scholars. Not very much dangerous sickness however, but it acts like an epidemic. For about two weeks past, my health has been very poor. I have not been fit to labor, though I have kept active most of the time. A general prostration, with a continued, and almost overpowering, sense of fatigue; but my greatest trouble is in my head, which pains me almost constantly, even depriving me of sleep nights. Added to this, Bro. Canright's family have been sick ever since he left home, and they are now worse, and he fears he shall be obliged to return home. We have mostly good reports from the ministers in their various fields, and I am rejoiced to hear that they are now disposed to take hold and to hold on. God bless them in their efforts. WHAT ARE WE DOING?
By Eliza Putnam
WHAT are we doing to prepare ourselves to stand amid the perils of the last days that are near at hand? Are we seeking our own personal interests, caring for none but ourselves? Or are we up and doing, knowing that the end is drawing nearer. There are souls all around us, perishing for want of knowledge of the present truth. What are we doing? Is there any word dropped here and there, when we have an opportunity, to some careless sinner, or some tried and afflicted friend? We all have a present work to do. There is something for every Christian to do. The harvest truly is plenteous, but the laborers are few. The self-sacrificing, where are they? It is human nature to desire ease and comfort without being disturbed. But the time is drawing nearer for the closing up of this world's history. What is done must be done quickly. If we do not wake up out of sleep, and go to work, the Lord will raise up others to do our work, and take our crown. God's work must be done; and blessed is that one who labors faithfully and patiently in the Master's vineyard. When there is the greatest need for us to be up and doing, it is then that Satan will cause us to feel sleepy and disinterested if ever. If we for one moment could see how much is at stake, it would arouse us. Satan's agents are trying hardest of all to cause disturbance in the church of God, raise jealousy, evil surmising, and evil speaking of each other. When shall we get awake so as to discern between right and wrong? The time is coming when God's people will be all of one heart and one mind. Those that will not search their hearts, and seek to be converted, will be shaken out. Those who are disinterested now, unless awakened to realize their situation, will fall out by the way. Will it be you or I? We must be in earnest about this work. If the Lord has called us into his vineyard, he has surely something for us to do. We who have had so much light, will have to give an account of how we let it shine before the world. We need not be ministers to have a work to do. If we cannot stand in the pulpit and preach, we can pray while they are speaking, and then live out our profession in our daily walk.
ElizA PUTNAM. Request for Messengers to Macon City
BRO. J. YOUNG writes from Macon City, Mo.: I am the only Sabbath-keeper in this place, and should be very glad to have others here with me. This place numbers from five to six thousand inhabitants, principally Northern and Eastern people. And still others are coming from the East. There are here nine churches. The place is somewhat new, also the country around. I hope some of the messengers will come this way soon. Laboring for the Lord in California
By M. P. Martin
BRO. M. P. MARTIN writes from California: Since I have been keeping the commandments of God, and the faith of Jesus, there has been a good deal of moral and physical overhauling with me; and I feel like a child that has had a thorough bathing, and clean apparel, and is going to see a friend. So this great moral work is preparing us to see Jesus. My health is improved very much, and I feel more and more like laboring for the Lord. I am so glad you have a mission started in this State. May the Lord abundantly bless it as his own is my prayer. I have strong faith that the Lord is doing a great work in this State; and although the people here appear to be very wicked outwardly, yet I think if they had the truth, many would accept of it. Should the Lord direct those brethren at Petaluma this way, I should be happy to meet them. Since I last wrote you, I have, with the help of friends, fitted up a lecture-room in the most business part of the place. It is easy of access, so I am in hopes to catch some. I hold Sabbath-day meeting on seventh-day, two meetings on Sunday, and two evenings in the week, also work for the support of my family five days in the week. I get all I can to read my REVIEW and tracts, and am in hopes soon to get some subscribers. The population here is largely foreign, and it is not so easy to introduce reading matter. Most graphically are the events of that day delineated in the concluding chapter of the second epistle of Peter. Writing to stir up their pure minds to give special attention to the words of the holy prophets and the commandments of the apostles of the Lord and Saviour, he bids them to know this first,—as a primary element of prophetic truth, and one which, if forgotten or ignored, will vitally affect every theory from which it is omitted,—"that in the last days there shall come scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of creation." Carrying back these scoffers on the track of time, the apostle rebukes the ignorance of their assumptions, and the impiety of their conclusions. He cites the example of the antediluvian world, and teaches them that the same God who condemned that world to an overthrow by water, has condemned this present world to be overwhelmed by a deluge of fire. Notwithstanding the longsuffering of a patient and compassionate God;—notwithstanding he is not willing that any should perish, but that all should come to repentance; notwithstanding his mercy provides an ark of refuge, and his love entreats the lost to enter in;—yet, at last, "the day of the Lord will come as a thief in the night." Ungodliness must find a shore to its foaming surge, impiety must be smitten on its bra zen front, oppression must be punished, blasphemy silenced, and the wickedness of the wicked come to an end. And in that day the ascending fires of wrath shall scale the very heavens; awful thunderings shall proclaim the dissolution of the elements by fervent heat; the earth shall melt like wax beneath the furnace's glow, and roll an orb of fire within a sky of flame, while "the works that are therein shall be burned up;" and all the pride and pomp and glory of a godless world shall perish with the enemies of God, amid the fierceness of those all-devouring flames. But this is not the end. Beyond all this, a vision of purity and peace rises to cheer the prophet's eye. God's curse has devoured the earth, but his blessing shall restore it. No longer groaning beneath the burden of sin, or charred and molten by the fires of wrath,—its desolate wastes are robed with Eden's verdure; its barrenness is changed to fruitfulness; Carmel and Lebanon but faintly typify its blushing beauty and unfading green; the glory of the Lord baptizes it with floods of radiant splendor; and the olive branch of peace is waved from shore to shore. Righteousness too, is there, not as a transient visitant in a world of sin; not as a contrasting spot in a mass of surrounding corruption; not as the peculiar characteristic of a single man of sorrows,—but as the prevailing principle, the constant disposition, the controlling impulse of an innumerable, peaceful, and adoring throng. There on a throne "established in righteousness" "a King shall reign in righteousness" "over all the earth" "In his days shall the righteous flourish, and abundance of peace so long as the moon endureth;" for "the people also shall be all righteous, they shall inherit the land forever." There "the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance forever." There the pilgrim shall find his home, the Christian his rest, the martyr his crown, and the mourner his joy, in a "new heaven and a new earth, wherein dwelleth righteousness." This then is a brief and imperfect sketch of the tremendous events that make, and fill, and characterize "the great and terrible day of the Lord." It is "that day" concerning which the watching church "are not in darkness;" it is "that day" which shall not overtake them "as a thief." It is "that day" which shall be put far off by a dreaming world. It is "that day" which, coming upon them suddenly, shall overwhelm them with consternation and despair. It is "that day" for which the children of this world will neither look, nor wait, nor prepare. "That day" will bring salvation and glory and honor and immortality to the saint; and "that day" will bring indignation and wrath, tribulation and anguish, despair and perdition, to those who know not God. O READER, WHAT WILL IT BRING TO YOU?—The Christian. MAKE no more vain resolutions, but proceed at once to duty. Know your weakness, trust and pray. God will help you through, and give you patience.