IN the twenty-first chapter of Revelation we find a glowing description of the city of God, the New Jerusalem. If we look upon the description as exclusively metaphorical, as is done by the great mass of professed Bible teachers, and spiritualize away this city into aerial nothingness, how unmeaning, yea, even bordering upon folly, do these minute descriptions appear. But if we take it as it is evidently designed to be understood in its natural and obvious signification, and look upon the city, as the Revelator evidently designed we should look upon it, as a literal and tangible abode, our glorious inheritance, whose beauties we are to look upon with our own eyes, how is the glory of the scene enhanced!
It is in this light, though it is not for mortal man to conceive of the grandeur of those things that God has prepared for those that love him, that we delight to contemplate the glimpses that he has given us in his word of our future abode. We love to dwell upon those descriptions which convey to our minds as well as language can do it, an idea of the loveliness and beauty which shall characterize our eternal home. And as we become absorbed in the contemplation of an inheritance tangible and sure, our courage springs up anew, hope revives, faith plumes her wings, and with a feeling of thanksgiving to God that he has placed it in our power to gain an entrance to the mansions of the redeemed, we resolve again that we will, in spite of the world and its obstacles, be among the sharers of the proffered joy.
Let us then take a look at the precious foundation stones of that great city, through whose gates of pearl we hope soon to enter. Concerning them we gather from various authorities the following items:
The first foundation, we read, [verse 19,] was a JASPER.
The jasper is described as a "precious stone of various colors, as purple, cerulean, green, &c." Greenfield. "Mostly green." Robinson. Says Dr. Clarke, "The jasper is usually defined a hard stone, of a beautiful bright green color, sometimes clouded with white and spotted with red or yellow."
THE SECOND, SAPPHIRE. Sapphire is "a precious stone of a blue color in various shades, next in hardness and value to the diamond." Greenfield, Robinson. The sapphire "is a very bright gem, properly of pure blue." Cobbin. "Perfectly transparent." Clarke. "Of a beautiful azure or sky-blue color, almost as transparent and glittering as a diamond." Stuart.
THE THIRD, A CHALCEDONY. This is a genus of semipellucid gems, of which there are four species. The most common of sort is a bluish white.—Clarke. "The name of a gem generally of a whitish, bluish, or smoky-green color, susceptible of a high and beautiful polish." Greenfield.
Some editions of the Greek Testament according to both Greenfield and Robinson, read, carbuncle, instead of a chalcedony. Chambers in his "Information," Vol. I, classes this with the sapphire, ruby, &c. He says, "The garnet, another well known mineral, belongs to the same section. . . . The most valuable is the precious garnet, almondine, or carbuncle, which is commonly a transparent, red and beautiful mineral." "The carbuncle, from the Heb. barak, to lighten, glitter, or glister, is a very elegant gem of a deep red color, with an admixture of scarlet. From its bright lively color, it had the name, carbunculus, which signifies a little coal; and among the Greeks, anthrax, a coal; because when held before the sun it appears like a bright burning charcoal." Clarke.
THE FOURTH, AN EMERALD. A gem of a pure green color. Greenf. "It is one of the most beautiful of all the gems, and is of a bright green color, without any other mixture." Clarke. "The emerald is one of the most esteemed (gems) being of a beautiful green color, and occurring in prismatic crystals." Chambers.
THE FIFTH, SARDONYX. "A gem exhibiting the color of the carnelian, and the white of the chalcedony, intermingled, either in shades or alternate layers." Greenf. "A precious stone exhibiting a milk white variety of the onyx, or chalcedony, intermingled with shades or stripes of sardian or carnelian." Rob'n. Carnelian is of a flesh color.
THE SIXTH, SARDIUS. A sardine or carnelian, a precious stone of blood red, and sometimes flesh color. Greenf. "More commonly known as the carnelian." Rob'n. The same as the ruby; and when of a size from two to six carats, and of the "fine deep cochineal red, so much prized, it falls little short of the diamond in value." Chambers.
THE SEVENTH, CHRYSOLYTE. "The golden stone, a name applied by the ancients to all gems of a golden or yellow color, but probably designating particularly the topaz of the moderns." Rob'n. "The chrysolyte is of a beautiful yellow color, and is so called by the ancients from its looking like a golden stone." Cobbin.
THE EIGHTH, BERYL. "A precious stone of a sea-green color." Greenf. "The beryl is of a bluish green, and very brilliant." Cobbin. "Beryl differs little from the emerald except in color—the latter name embracing the green varieties, the former all those that are tinged less or more with yellow or blue." Chambers.
THE NINTH, A TOPAZ. "A gem of a yellowish green color." Greenf. Different authors vary somewhat in their descriptions of this gem. Robinson's Gr. Lex. calls it a transparent gem of a golden or orange color; not the green topaz of Pliny, which seems to be the modern chrysolyte." "A topaz, a precious stone of a pale dead green, with a mixture of yellow." Clarke. "The topaz also presents various shades between yellow and wine color." Chambers. "The topaz of the present day seems to be reckoned as yellow, but that of the ancients appears to have been green." Stuart.
THE TENTH, A CHRYSOPRASUS. "A chrysoprasus, a species of gem of a golden green color, like that of a leek." Greenf. "Greenish yellow." Cobbin. "Its color is commonly apple green, and often extremely beautiful." Cleaveland.
THE ELEVENTH, A JACINTH. "A gem of the color of the hyacinth flower, which is a deep purple or reddish blue." Rob'n. "A precious stone of a dead red with a mixture of yellow. It is the same as the hyacenet, or cinnamon stone." Clarke.
THE TWELFTH, AN AMETHYST. "A gem of a deep purple or violet color." Greenf. "Amethyst is a pure rock-crystal, of a purplish-violet color, and of great brilliancy." Chambers.
"In looking over these various classes," says Stuart, "we find the first four to be of a green or bluish cast; the fifth and sixth of a red or scarlet; the seventh, yellow; the eighth, ninth and tenth, of different shades of the lighter green; the eleventh and twelfth of a scarlet or splendid red. There is classification therefore in the arrangement; a mixture not dissimilar to the rainbow, with the exception that it is more complex."
Of what scene is it possible for man to conceive more magnificently grand and beautiful. In view of our heirship to such a mansion as this, all the charms of earth, "the boasted trophies that man doth rear," even the world itself, could we possess it all, vanish as nothing from our view.
We speak of the realms of the blest.
That country so bright and so fair;
And oft are its glories confessed;
But what must it be to be there?"
BAPTISM.
By Editor
BRO SMITH:—I would be glad if you or some one could give me some light on baptism. Who shall administer this ordinance? Shall it be a minister, or brother of like precious faith?
I was baptized when I did not have a correct understanding of the law of God. That is not all; if I am informed right, the minister taught the abolition of the law—the ten commandments. The question in my mind is, Is this baptism valid in the sight of God? We all must know that God is not the God of confusion. See 1 Cor. xv, 33. Then God has not chosen one to teach the abolition of his law, another to teach a change in his law, and a third to teach the perpetuity of it; for this would verily make confusion. Then but one of the three can be right. Therefore shall we not be baptized by those of like precious faith? And what shall be done in case that a minister cannot be had?
Do we not have an example of re-baptism in Acts xix, 1-7? Nothing is said but that those twelve were strictly honest, and lived up to all the light they had, yet they were re-baptized, because they had not knowledge of him that should come after John. I think it will be seen by reading Acts xviii, 24-28, that they were Apollos' disciples. This Apollos is here said to be mighty in the Scriptures, and instructed in the way of the Lord; yet he knew only the baptism of John. But the way of God was expounded unto him more perfectly. Did he receive it? He did; for he mightily convinced the Jews, publicly showing by the Scriptures that Jesus is the Christ.
Will some one that has the light here, give it through the Review, or in a private letter, if they choose? A. G. CARTER. Rubicon, Wis.173
ANSWER.—As these diverse views of the law of God tend to confusion on one of the most important subjects in the Bible, and as God is not the author of confusion, it cannot be his will that these diverse views should be taught. And it must be apparent to all that we countenance the confusion, and of course the error from which it arises, by acknowledging the propagators of the error as ministers of the gospel of Christ, authorized to administer baptism, &c. From the force of this remark no one can escape by asserting his call from God to the work of the ministry;
for even if that be established, we have the evidence of the word that some are called to this work who will be finally cut off for their slothfulness and wickedness. See Matt. xxiv, 45-51. We therefore judge that the fact of any one having been called of God to preach his word, is no more evidence that all is truth and in accordance with the will of God that is declared by the person so called, than the fact that God calls on all to repent, is evidence that all do repent. Acts xvii, 30. He is the minister of Christ who does his will; but he who acts contrary to the will of God will be rejected of him; and a call to the work of God, instead of extenuating, really aggravates the wrong. Our duty to such is indicated in the scriptures. Rom. xvi, 16; 1 Cor. v, 11; 2 John 10.
The relevancy of these scriptures to the subject now under consideration will be evident when we consider the object and place of baptism.
And first, its object, as declared in the scriptures. It is for (“in order to the arrival at, or possession of,”—Webster) the remission of sin. But inasmuch as there is no promise of remission without repentance, (which we take to be equivalent to a reformation, or sorrow for, and forsaking of, sin, Matt. iii, 8, margin; 2 Cor. vii, 9-11,) it cannot be proper to administer baptism when the candidate has not, by repentance and obedience, become a subject of remission. The scripture examples of baptism will clearly show this. See Acts ii, 37-47; viii, 5-12, 35-39; ix, 17, 18; comp. with xxii, 14-16; x, 43-48; xvi, 13-15, 29-34; xviii, 7, 8; xix, 1-7; also the expressions of the following texts: Rom. vi, 3-5; Col. ii, 12.
Second, its place in the gospel plan. But these points are intimately connected, since its place can only be determined by a careful examination of the position occupied by the person baptized. This subject is presented in a pamphlet entitled, The Law of God, pages 61-67; but as that is designed to show that Paul teaches the perpetuity of the law, which in this article we take as granted, we will examine the testimony of Rom. vi, 1-5.
"Shall we continue in sin that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."
In this scripture and its contexts the condition of Christ and the believer is brought to view: they are dead, or rather have died, for Christ is raised from the dead. Christ died to sin, (for, or on account of, sin,) and the believer dies with him. But Christ died literally and in fact, while the believer dies only figuratively, or reckons himself to be dead. Verse 11. And as Christ was raised from the dead immortal, death hath no more dominion over him, so the believer is said to be dead, freed from sin, crucified with Christ, having the body of sin destroyed. Verses 6, 7. Life and death are opposite states; and as the dead are where there is no device, [Eccl. ix, 10,] and of course must have ceased the works of life, so he who dies to sin, or is reckoned dead with Christ, must have ceased to sin. This is the condition indicated by the figure, and declared in the text. By this we do not understand that he will become "perfect" or complete before baptism is administered, for Paul pressed forward towards perfection, and all were exhorted to grow in grace. The idea prominently presented throughout these chapters is, that the sinner must recognize, and yield to, the claims of the law. In this light the subject would be plain to all the world, had they not lost sight of scripture facts, and substituted fancies in their places, and making sin something indefinite and indescribable, instead of the transgression of the law.
But if the claims of the law must be acknowledged and yielded to before the sinner is entitled to the remission of past transgressions, it cannot be right to administer to him the ordinance which shows forth his death to sin and his union to Christ, before he has died to sin; for as Christ is not the minister of sin but of righteousness, there is no possibility of being joined to him, without first dying to sin, or of being buried with him by baptism into death, while living the same old life of transgression. See especially verse 5: "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." This is "that form of doctrine" spoken of in verse 17. The order is found in 1 Cor. xv, 34: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures: and that he was buried, and he rose again the third day according to the scriptures."
Now there is no likeness to this in first being buried, then dying, &c. Those who have been baptized while disregarding the claims of the law, and of course under the condemnation of the law, have not obeyed the form of doctrine delivered in the scriptures; and the illustration in Rom. vii, 1-4, bears upon them with all its force. Says the Apostle to his brethren: "Ye are also become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God." Whiting says, that ye might be married to another.
That being married to another, (to Christ,) here refers to baptism, is evident from Gal. iii, 27: "For as many of you as have been baptized into Christ have put on Christ;" and from the scriptures speaking of being baptized in his name. In this ordinance the believer puts on Christ, becomes a member of his body, and takes his name upon him, even as the woman, in marriage, takes the name of her husband, and becomes one with him. Eph. v, 28-31.
And the question now arises, Can we be married to Christ before we die to sin, or to the law? (for these expressions signify the same thing.) This has already been answered in another form by the scriptures showing that we cannot live unto God, or walk in newness of life, while we continue to transgress the law. But it is further answered in Rom. vii, 2, 3: "For the woman which hath an husband is bound by the law to her husband, so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress."
The conclusion is drawn in verse 4, as before quoted. The believer has "become dead to the law by the body of Christ," or has died to sin, been "crucified with Christ, that the body of sin might be destroyed," and thus freed from the condemnation of the law, that he might be married to another; but without such change in his condition, he might not be married to another; for we may not "take the members of Christ and make them the members of an harlot," or stand as a member of the body of Christ while convicted of adultery. And it must be the imperative duty of all to correct their errors or cease to occupy this offensive position, as soon as the light of the truth brings the knowledge of sin. This can only be done by "being buried with Christ by baptism into death," and thus obey that form of doctrine which has been delivered to us in the sacred word.
Here it is proper to notice the prejudice (we can call it nothing else) that exists against rebaptism. That it was practised by the Apostle, as recorded in Acts xix, there can be no doubt; the question that remains is, What circumstances will justify us in following the example? Of the propriety of baptizing those who have been sprinkled, either in their infancy or at any other time, scarcely a word need be said; as that is not baptism, to such it would not be rebaptism. But as Dr. Clarke's comment has a hearing beyond that point, it should be noticed. In his note on Acts xix, 5, he says: "It is an awful thing to iterate baptism when it had been before essentially performed: by essentially performed, I mean administered by sprinkling, washing, or plunging, by or in the name of the Father, Son, and Spirit, being invoked at the time."
The position that Dr. Clarke takes on verse 5, is essentially contradicted by his note of verse 2; but of this I have not time now to speak further than to say that the entire wrong rests on those who perform the ceremony contrary to the authority of scripture, either in regard to the mode or subject, whether it be first or second. However others may regard it, I have ever looked upon it as a very serious matter for a man to say to any person, "I baptize thee in the name of the Father," &c., and then venture (sprinkle) them, without any authority from the Lord for so doing. This appears to me to be taking his name in vain; but this unauthorized ceremony cannot invalidate or render unnecessary the authorized scripture ordinance; for no error can render its opposite truth useless or inoperative.
This position, so far as it regards sprinkling, has been acknowledged and acted upon by Baptists, and the principle has been acknowledged by all denominations, but of course not applied to this subject. But the mode is not the only essential in the ordinance; and from the argument contained in Rom. vi and vii, it is evidently duty for a person to be baptized in the order and for the purpose specified in the gospel plan, though he may have been baptized twenty times out of that order, and for other purposes.
The order every where observed and taught in the scriptures, as belonging to the Lord's house, would indicate that a person should be authorized before administering baptism. This is necessary to prevent confusion and trials in the church. As the teachers of the present truth are not numerous, and there are but few places as yet where it is possible to have local Elders, we may be subjected to more or less inconvenience in this matter, as we also are in others. In regard to your own circumstances, we can say, there will doubtless be some of the Lord's messengers in that part of the country this Spring. As others have also queried on these points, we have suffered these remarks to extend to such length that it will be impossible at this time to notice the point of the honesty or sincerity of the person unscripturally baptized, but will notice it at another time. J. H. W.
To Correspondents.
By Editor
We have long designed to say a word to our contributors, and having come across the following in the Guide to Holiness we can heartily adopt it:
"We need hardly to say to our contributors that there are several articles on hand which will appear in due time. Let none infer that delay always implies rejection. We have, however, some communications, intended for publication, which we shall be compelled to decline; not on account of their heterodoxy, but because if published they must be wholly re-written, and in some instances so remodeled that the author would hardly know them; and, if even this were desirable, we have not time to do it. We trust, in saying this, no one's feelings will be wounded. Indeed we have no right to suspect such a thing, as our friends invariably accord to us the largest liberty. Write on, then, beloved, and trust to our judgment, and, by the grace of God, we will so exercise it in the disposition made of articles received, as shall best conduce to the great interests we are trying to serve."
Let all who write, aim to interest the church at large. We say this more especially with reference to the subject of confessions. A spirit of confession is good, and should be cultivated by all. But where wrongs have been local, the confession of those wrongs need not be more extensive. For instance, if a brother has deviated from the right course, whose influence is felt only in his own and perhaps a few adjoining churches, a confession on his part would not be of special interest to the church at large, who have perhaps known nothing about him or his influence. Let all wrongs be made right; and they may be by this general rule: Let all public wrongs be publicly confessed, and private ones, privately, according to the extent of their influence.
MEETINGS IN OSHTEMO, MICH.
By Joseph Bates
BRO. SMITH: Since the 3d inst. I have held a series of meetings in the town of Oshtemo, Kalamazoo Co., Mich. Our meetings were held in a school-house where the Christian and Freewill Baptist societies alternately hold their weekly meetings. From the 3d to the 15th inst. we held thirteen meetings. Two families of Sabbath-keepers were living in the vicinity. Quite a number of others became interested to hear on the blessed hope and glorious appearing of the Lord, and the present position of the remnant that are getting ready for the gathering. We visited a number of families who were convinced we had the truth. Some said, Why, the seventh day is the Sabbath, and thought they should keep it. They are still investigating the subject, and I trust some of them will do so. During our meetings four that were heads of families decided to keep the Sabbath with us. Three others that had been awakened under Bro. Frisbie's preaching some time since, more fully decided to keep all the commandments of the Lord.
One young man who had come to labor there from Ohio, and was about returning, became fully decided to serve the Lord henceforth. I hope our preaching brethren will remember this place. We think a tent-meeting held in or near Kalamazoo would accommodate this neighborhood, and interest many others. We held four meetings also in Alamo. The Lord speed on the work of the Sabbath reform.
JOSEPH BATES.
Battle Creek, March 19th, 1857.
P. S. From the 20th to the 22d, held several meetings in Walden Eaton Co. Notwithstanding the bad going, and part of the time, stormy weather, a good company of candid hearers came to understand our position. Some admitted we had the truth. Some said they should keep the Bible Sabbath. One man, after hearing the first time, requested the paper sent to him. We hope there are four that have decided to keep the Sabbath, and two others that will follow their example. J. B.
Methodists on the Sabbath.
By John B. Frisbie
DISCIPLINE.—Art. V. The holy Scriptures contain all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man; that it should be believed as an article of faith or be thought requisite or necessary to salvation.
Art. VI. Although the law given from God by Moses as touching ceremonies and rights, doth not bind Christians, nor ought the civil precepts thereof of necessity be required, yet no Christian whatever is free from the obedience of the commandments which are called moral.
Address of the Philadelphia Conference of the M. E. Church. Lord's day. As this is so expressly enjoined upon us in the Bible and the Discipline of our church, it is unnecessary to argue at length its moral obligation. It was instituted by God, and given man when first created and placed in Eden. If this was given to man in his pure state, how much more needful is it in his fallen state! Accordingly God re-enjoined its sacred observance upon the Jews in their ceremonial, civil and moral laws. Isa. lvi, 4, 5; lviii, 13.
In perfect accordance with the Scriptures on this subject, it is stated in the General Rules of the Discipline of our Church, "It is expected of all who continue in these societies, that they continue to evidence their desire of salvation by doing no harm, avoiding evil of every kind; such as the profaning the day of the Lord, either by doing ordinary work therein, or by buying and selling,"—the habit of shaving, or being shaved, blacking boots and shoes, and performing various other little offices and culinary labors on the Sabbath, which certainly ought not to have been omitted on Saturday, and which conflict with the proper discharge of the sacred duties of this holy day. Thus much we say of the church generally.
ADAM CLARKE, D. D.—The change of the Jewish into the Christian Sabbath, called the Lord's day, [Rev. i, 10,] shows that Christ is not only the Lord, but also the truth and completion of it. For it seems to have been by especial providence that this change has been made and acknowledged all over the Christian world.—Com. on Matt. xii, 8.
RICHARD WATSON.—Now, though there is not on record any divine command issued to the apostles, to change the Sabbath from the day on which it was held by the Jews, to the first day of the week; yet, when we see that this was done in the apostles' age, and that St. Paul speaks of the Jewish Sabbaths as not being obligatory upon Christians, while he yet contends that the whole moral law is obligatory upon them; the fair inference is, that this change of the day was made by divine direction.—Theological Institutes.
TESTIMONY SUMMED UP.—It is fair to judge every denomination by their own writers and standard authors.
1. The discipline teaches "that whatsoever is not read in the Scriptures nor may be proved thereby, is not to be required of any man; that it should be believed," &c.
2. That the moral law of ten commandments are binding, and in that the seventh day, or Saturday, is the Sabbath.
3. And inasmuch as they cannot read Sunday keeping in the Bible, nor prove it thereby, ought not Methodists to keep the Sabbath?
4. It is said in the address that "the day of the Lord" in the general Rules of the Discipline is in perfect accordance with the Scriptures.
5. That labor is done on the Sabbath which certainly ought not to have been omitted on Saturday.
6. Adam Clarke says, "The change of the Jewish into the Christian Sabbath, called the Lord's day," &c.—Rev. i, 10.
7. Richard Watson says, "Now though there is not on record any divine command issued to the apostles, to change the Sabbath from the day on which it was held by the Jews, to the first day of the week, yet the fair inference is, that this change of day was made by divine direction."
8. If Sabbath-keepers had no better authority for keeping the seventh day than Methodists have for keeping the first day, think you they would keep it long? No divine command, and an inference drawn from Roman Catholic traditions and early heathen customs!
J. B. FRISBIE.
Christian Charity and the Way to the Kingdom
By E. Rose
From Sister Rose.
Bro. Smith : The Review is a welcome visitor to me, while it comes richly laden with the truths of God's word, which alone are able to make us wise unto salvation. My prayer is that God will sustain his servants in their arduous labors.
It is a great thing to be a Christian. It is not every one that says, Lord, Lord, that shall enter into the kingdom, but he that doeth the will of my Father that is in heaven. Dear brethren and sisters, let us prove our own selves and see whether we be in the faith. Do we love our neighbor as ourselves? Do we, as we have opportunity, do good unto all men, especially those of the household of faith?
Jesus says, Ye call me Lord, Lord, and do not the things which I say. Has the blessing of the poor, and him that was ready to perish, come upon us? Have we made the widow's heart to sing for joy? Have we dealt our bread to the hungry? Have we brought the poor that was cast out to our house? Have we covered the naked with a garment? Will it be said to us, I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not; I was sick, and ye visited me not?
If so, how shall we bear that awful sentence, Depart! forasmuch as ye did it not unto one of the least of these my brethren, ye did it not to me.
Truly, the way to the kingdom is a straight and a175narrow way, and few there be that find it. Let us so strive that we may obtain. Let us keep the testimony of Jesus, which withal says, By this shall all men know that ye are my disciples, if ye love one another. Let us not love in word only, but in deed and in truth. Let us lay aside every weight, and the sin that so easily besets us, and let us run with patience the race that is set before us, looking unto Jesus who is the author and finisher of our faith.
I believe with all my heart that Jesus is coming soon, and I want to be prepared to meet him in peace. Search me, O God, and know my heart : try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting, is my prayer.
E. ROSE.
Portland, Me., March, 1857.
DIVINE LOVE
By Mrs. R. Smith
Though knowledge here is power, yet 'tis love subdues the heart,
Subjects the will to heaven, and will endless life impart.
It conquers every passion; and the soul that feels its power
Moves in a world of freedom, within its own loved bower.
'Tis shielded, safely shielded; the interior nought can reach;
No outward condemnation can this inward love impeach.
No weapon formed can prosper; and it fears no outward foe:
While all within is conquered, 'tis a heaven begun below.
The world's applause, its censure too, are both alike received;
If underserved, 'tis heeded not, though all may be believed.
It knows no good but that in God, it bears life's every ill
And moves undauntedly along in heaven's own blessed will.
Though outwardly you see conveyed "a libel in a frown,"
You'll stand unmoved, though they may "wink your reputation down;"
Your deeds of charity assailed, your motives questioned, too—
Reviled, you'll not revile again, nor fear what man can do.
O for the gold tried in the fire—our eyes anointed here—
White raiment that we may be clothed and not in shame appear.
We then should move in harmony; our God would own and bless;
We then should see his works abound in love and righteousness.
The day is near, it hasteth on, when saints will all unite,
When every sin will be confessed, and every wrong made right;
When we shall see as we are seen, and know as we are known,
And sit with Jesus, as he sits upon his Father's throne.
O glory, hallelujah to our high, exalted King,
We'll praise him here, we'll praise him there, and make heaven's arches ring.
Who then can sacrifice too much, too much for him endure?
So may we purify ourselves, as Christ our Lord is pure.
MRS. R. SMITH.
West Wilton, N. H.
C O M M U N I C A T I O N S.
By C. C. Collins
"Then they that feared the Lord spake often one to another."
From Bro. Collins.
BRO. SMITH : I feel to thank God for what he has done, and is still doing, in Watson. The Lord is at work here. When Bro. Cornell left here a year ago, there were but three here that were trying to keep the Sabbath of the Lord. Now there are eleven that have a desire to be counted worthy the name of the people of God. The last two meetings were refreshing to me and others, on account of the Lord's presence. Praise the Lord for his unspeakable goodness!
A spirit of confession is among us, and there appears to be a determination to "be zealous and repent." How unfaithful we have been while Jesus has been knocking at the door of our hearts! There are others that have strongly opposed the truth, that have become willing to investigate the Sabbath truth. One said to me to-day, that he wished to get the truth, and requested me to call on him, and search the Bible on the subject. More are anxious to hear for themselves. We feel determined by the grace of God to overcome, that we may be with him that overcame. I feel the necessity of heeding the counsel of the true Witness; of being dead to the world, dead to sin, and of being buried with Christ by baptism, and arise to newness of life. We need some ministering brother to expound to us the way more perfectly, and to set in order the things that are wanting. Brethren, pray for us, that we may be ready to meet the Lord at his coming.
Yours in hope of eternal life.
C. C. COLLINS.
Watson, Mich, March 12th, 1857.
JONATHAN CHASE
By Jonathan Chase
From Bro. Chase.
BRO. SMITH: I take this opportunity to write, to inform you that I am trying to hold on the promises of God by faith in his blessed word. I can truly say that I think the Review comes to me laden with truth, and I believe it is meat in due season. I believe that the state or condition of the Laodicean church, as brought to view in Rev. iii, 14-18, is applicable to those who profess to be looking for the near coming of Christ, and do not manifest their faith by their works. I feel that I am one of those that are counseled to buy gold tried in the fire, white raiment, &c. This counsel has shown to me my whereabouts. I have felt so little strength, so little faith in God at times previous, that I have been led to cry out within myself, Lord, where am I? What shall I do? I wanted to do right, but did not know what the matter was. But when the subject of the last two churches was brought to view, as written out in the Review, and the last of them was applied to the remnant in the last days, to those who profess to keep the Commandments of God and the Faith of Jesus, I could then see the fitness of its application. I could then see in some degree what the trouble was. I was too lukewarm. I must be zealous and repent in order to obtain the gold, white raiment, &c. I said by the grace of God that I will try to live faithful and do my duty.
I am as it were alone, having none of like precious faith to meet with, talk and pray with, on the Sabbath, as many brethren have; but it fills my soul to read the epistles from my brethren and sisters, and long for the time to come to meet them in the kingdom.
I hope the time is not far distant when I shall have the privilege of hearing from some of our lecturing brethren from some quarter, in this part of the great harvest-field.
I felt some encouraged last Spring when there were three in this vicinity that came out to keep the Sabbath of the Lord, and another brother was here from Massachusetts. We had an opportunity of meeting together for worship on the holy Sabbath; but now I have no such privilege at all. My brother has returned home. The others that met with us for a few months on the Sabbath have given it up and gone back to worship an institution of the beast; and I think that we can have but little hope of any one who only comes out and keeps the seventh day, while they reject its kindred doctrines, and hold to their traditions that they have received, and false doctrines of their teachers, instead of the doctrines of the Bible.
JONATHAN CHASE
Columbus, Wis., Jan. 11th, 1857.
Extracts from Letters.
By Editor
BRO. T. Bryant, jr., writes from Jay, Me.: "Feeling that it might not be amiss for me to say a few words to the friends scattered abroad, by whose letters I have been often cheered and encouraged, I embrace the present opportunity, and I feel for one that I do desire to be a disciple of the meek and lowly Saviour, who came into this lower world, lived, our example, and died, our sacrifice, and is now seated at the right hand of the Father, there to appear for us. I also believe that he is soon again to appear to raise the sleeping saints and change the living; and I desire to be among the number who shall be made immortal when Jesus comes. But still I feel that I am too much in the lukewarm state, as has been very clearly shown."
"Our number in this place is small who are trying to heed the Third Angel's Message; but we are trying to be zealous and repent, and endeavor to live more fully for the Lord. We do verily believe that the Lord is at work even in this place; and we know that he can work and none can hinder. Praised be his name! Let us one and all work while the day lasts, while there are those around us who may be saved from ruin, saved from the traditions of men, and sealed with the seal of the living God."
BRO. Jno. Carter writes from Leonia, Mich., March 12th, 1857: "I am trying to take heed to the counsel of the true Witness to the Laodiceans; for I believe it is the last message to the church. I am trying to keep the Commandments of God and the Faith of Jesus. It has been three years since I commenced keeping the Sabbath. Truly the Lord is good. He is preparing a people for the final work with the powers of darkness. I feel to thank God that I have understood the Third Angel's Message. The Review is a welcome paper to me. It has given me light and knowledge on the Bible. Yes, I believe that soon our great High Priest will leave the heavenly Sanctuary, and he will gather his people home. I want to see the end of the race, and be permitted to stand on mount Zion with the 144000 that will be redeemed from the earth."