Earlier text: WHEN WILL THE NATIONS BE DASHED IN PIECES?THE LORD'S REQUIREMENTS NOT GRIEVOUS.
ARE you tempted to believe that it is a hard thing to serve God and keep his Commandments? We can prove to you that such suggestions come from the carnal mind; for that is enmity against God; for it is not subject to the law of God, neither indeed can be. Rom. viii, 7. Perhaps there is no commandment, the violation of which strikes more directly against the honor and supremacy of God than that of the fourth; for by that alone is the true God pointed out to us, and declared to be the maker of heaven and earth; and there is no commandment, the observance of which will quicker stir up the carnal mind. Most Sabbath-keepers have had abundant proof of this. The carnal mind is enmity against God. It has even gone so far in some cases as to utter the blasphemous assertion that it is impossible to keep the Sabbath: in other words, that the just God had imposed upon his creatures a law which they cannot observe. Says the Saviour, "My yoke is easy, and my burden is light." Matt. xi, 30. And says a disciple of the Saviour, "By this we know that we love the children of God, when we love God and keep his Commandments; for this is the love of God, that we keep his Commandments; and his Commandments ARE NOT GRIEVOUS." 1 John v, 2, 3. God has not promised man eternal life on certain conditions, and then made those conditions such that man cannot fulfill them, and therefore cannot obtain it! He has not set before us a glorious and eternal kingdom, and made certain duties essential to an entrance therein which we cannot perform! But the condition of eternal life in the kingdom of God is the keeping of the Commandments. "If ye will enter into life, keep the Commandments." Matt. xix, 17. Sin is the transgression of the law, [1 John iii, 4,] and the soul that sinneth it shall die; [Eze. xviii, 4;] but "the Lord is not willing that any should perish, but that all should come to repentance." 2 Pet. iii, 9. Therefore God has given no Commandment, which man, by seeking the aid that comes from above cannot keep in its fullest extent in a manner acceptable to him. Says Dr. Clarke, "The energy of the Holy Spirit is equal to every requisition of God's holy law as far as it regards the moral conduct of a believer in Christ." The whole question then presents itself as follows: 1. Man had transgressed God's law and fallen. 2. God sent his Son to die for man's transgression, the just for the unjust, that a way might be opened before him to life again, by imputing Christ's righteousness to man, when man should exercise faith in him. 3. The conditions on which he is to be re-instated to his former condition before transgression are just, and easy of fulfillment. When therefore we think of the wondrous love of God to us, shall not our love be drawn out to him? "We love him because he first loved us," says an Apostle. And when we love him, we shall keep his Commandments; for this is the love of God; and his Commandments will not be grievous. And when we love him and keep his Commandments then we are fulfilling the conditions of eternal life. And if we sin we have an Advocate with the Father through whom he is faithful and just to forgive us our sins when confessed to him. Eternal life is yet before us, is yet within our reach. A few more days, and but a few are left us to obtain it. Shall we now prove faithless and lose sight of the prize before us? Each one must work out his answer to this question for himself in his own daily life. Eternal life! Comprehend it ye who can! No wonder the Apostle exclaimed, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" LETTER TO H. V. REED. NO. 2.
By James White
Dear Brother:—With pleasure we address you again upon the subject of your letter of Feb. 16th. It is a pleasing task, because we are confident we have the truth on the subject to set before you, and others also; and because of our confidence that the truth will be received joyfully by those who are honestly and humbly seeking for truth. You say—"But this is not all the testimony we have on this point. We think that the parable of the tares of the field proves the point. Now mark: The harvest is the end of the world, the reapers are the angels, &c. The angels are sent forth to gather out of his kingdom all things that offend, and them that do iniquity, &c. THEN the righteous shall shine forth as the sun in the kingdom of their Father. All this takes place at the time of the harvest which is at the end of the world, or age." We reply—The parable of the tares of the field evidently applies to the close of this age. "The harvest is the end of the world," and not the beginning of another age. "And the reapers are the angels. As therefore the tares are gathered and burned in the fire; SO SHALL IT BE IN THE END OF THIS WORLD." What will be in the end of THIS WORLD, or age? Our Lord's answer is as follows:—"The Son of man shall send forth his angels, [the reapers,] and they shall gather out of his kingdom ALL THINGS that offend, and THEM WHICH DO INIQUITY." When will the reapers, or angels, do this? Answer. "In the end of this world," or age. It will be seen at once that this parable proves beyond all doubt that at the end of this age, "ALL them which do iniquity" will be destroyed. The phrase, "they shall gather out of his kingdom," &c., may have led you to conclude that the kingdom will be located in Palestine before the reapers do their work. To this we reply— 1. That this view carries the work of the reapers over189 into another age, which Christ places in the end of this age. Does Bro. Reed say, So shall it be at the commencement of the next age? Jesus says, "So shall it be in the END OF THIS WORLD." Amen! 2. "Flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption" 1 Cor. xv, 50. If the reapers do not do their work till the kingdom be set up in Palestine, who are those in that kingdom which "offend," and "do iniquity" and are gathered out of that kingdom? Do you say they are mortal sinners? "Flesh and blood cannot inherit the kingdom of God?" "Corruption cannot inherit incorruption." And you will not say that they are apostates from the immortal state! 3. If it be clearly understood that Christ prior to his second coming, receives the kingdom of this world as the territory of the everlasting kingdom, [Ps. ii, 7-9; Dan. vii, 13, 14; Rev. xi, 15.] there will be no difficulty in applying the phrase, "gather out of his kingdom," &c., to the territory of the kingdom, to be fulfilled at the second coming of Christ. You say—"Again, Matt. xxv, 31-32. When the Son of man shall come in his glory, and all his holy angels with him, then shall he sit upon the throne of his glory, and before him shall he gathered all nations, &c. We find that no other throne is promised to Christ but the throne of David. Hence when Christ comes, he will commence his reign on David's throne. The coming of Christ here referred to is his second coming. For he comes with great glory at that time. See Matt. xxiv, 30. If it could be shown that the foregoing testimony had no bearing upon the subject, and that God had promised the saints any reward away from the earth, then there might be some plausibility in the position. Only two thrones are recognizable in the Scriptures. The throne of God and the throne of Christ, or David's throne. God has nowhere promised Christ any throne, but David's, and note, the kingdom of Israel was to be overturned until he COME, whose right it is, and God says that he will give it him. Eze. xxi, 27. Now Christ says to his apostles that in the regeneration, (or reproduction at the resurrection,) when the Son of man sits in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes, &c. Matt. xix, 28. Now it must be evident to every unbiased mind that this is on the earth. This position looks plain to me, and I do not see how it can be got round." We reply—The following plainly revealed facts are indispensably necessary to a correct understanding of Matt. xxv, 31, and onward— 1. The Jerusalem above is to be the Capital of the immortal kingdom. 2. Christ will reign on a throne in the Metropolis of his kingdom, in fulfillment of all those promises of his reigning on the Throne of David. 3. Christ receives the Throne and Capital, which is the marriage of the Lamb, before his second appearing. 1. "When the Son of man shall come in his glory, and all the holy angels with him." This, all agree, is his second appearing. 2. "Then shall he sit upon the throne of his glory." This is the next great event following the second advent, and has especial reference to the 1000 years reign of Rev. xx. That Christ's reign is eternal, will not be denied; yet 1000 years of his reign are measured off, because of the especial work of that period. Christ reigns with the saints in judgment 1000 years. Read Campbell's translation of Matt. xix, 28 "Jesus answered, Verily I say unto you, that at the renovation, when the Son of man shall be SEATED ON HIS GLORIOUS THRONE, ye my followers, sitting also upon twelve thrones, shall judge the twelve tribes of Israel." This shows when Christ will sit upon the throne of his glory. It will be after his followers are raised from the dead. How long will they sit in judgment? Rev. xx, gives the length of time. Rev. xx, 4. "And I saw thrones, and they sat upon them, [What thrones?] and judgment was given unto them."—Thrones of judgment—"And they lived and reigned [in judgment] with Christ 1000 years." As we have before said, No text in so many words declares where the 1000 years reign of Christ with his saints will be; but from the facts, that at the resurrection, the saints follow their Lord up to the "Father's house," [John vii, 33; xiii, 33; xiv, 1-3.] and that the earth remains desolate during the 1000 years, we are driven to the conclusion that the judgment reign of Christ with the saints is in the New Jerusalem before it descends to this earth. Says Paul, "Do ye not know that the saints shall judge the world?" "Know ye not that we shall judge angels?" 1 Cor. vi, 2, 3. When? and what angels? "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." Jude 6. Then all wicked men and fallen angels, not excepting the Devil, will be judged by the saints, in connection with Christ. This is the work of the 1000 years. 3. The third great event in order is expressed thus—"And before him shall he gather all nations," &c. This must be at the close of the 1000 years, as all nations cannot be gathered before him till all are raised from the dead. Then they will be separated "as a shepherd divideth his sheep from the goats." The saints, represented by the sheep, will be in the Holy City, while those who come up at the second resurrection, who are represented by the goats, will be outside of the City. 4. "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Then, at the close of the 1000 years, will the earth be restored. And then will the saints inherit it in its Eden glory, as it was when first given to Adam. "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels." This text evidently applies to the second death. Then, all the "cursed," with the "Devil and his angels," will be cast into "the lake of fire, which is the second death." And, mark: It is in close connection with this event, that the King says, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Dear Brother, for want of room we must close this letter by calling your attention to the sad fruits of the Future Age heresy. It has led many from the truth of God, and present duty. Where is Eld. D. P. Hall, who but a few years since received with joy the Third Angel's Message? Bro Bates' letter on another page will tell you. O, beware! beware! of the deceptive snares which Satan has set for the remnant. Yours for the Whole Truth. J. W. It is only a faith lived out that distinguishes the followers of truth from the world around them. God is purifying to himself a peculiar people zealous of good works. But of what use is a theory confined to the head unless its influence is seen on the life of its possessor. Faith without works is dead. There is no particular cross in the mere possession of a theory. It is only when that theory leads us to act, and separate ourselves from the multitude, that we incur the displeasure of the world, and the scoffs of the wicked. For instance, a man may profess to believe the truth of the soon coming of the Saviour, that the end of all things is at hand; but who will care for that, so long as he acts as though he was expecting a great while to come; so long as he continues absorbed in his worldly interests, and is heaping up treasures to himself, adding house to house, and land to land? A person's life never lies; and whatever he preaches by this, no amount of profession or precept will counteract; for "actions speak louder than words." But when he begins to live out this belief, when he is willing to let himself and his possessions be a consuming sacrifice upon the altar of the Lord, when he is active and energetic in warning his fellow-men of the wrath to come, and presents in all his actions an example consistent with his profession, there is a sensation at once in the ranks of the enemy. The observance of the Sabbath furnishes another illustration. If we could, notwithstanding the seventh day is the Sabbath, reconcile with truth the observance of that day which the multitude regard, who would not be willing to adopt the theory? But when we see that truth requires us to come out from the multitude, and be separate, and devote that day to sacred rest which the world make the busiest one of all the seven, then comes the conflict; and whoever then acknowledges the seventh day to be the Sabbath, and acts according to his profession, at once becomes a living witness to the truth. We see then the importance of living out the truths we profess. If we would make any impression on those around us, our precepts and practice must agree. Are we now having the last message of mercy? Is the end of all things just upon us? and are we the peculiar people God is purifying to himself? Whoever professes to believe this, let him not give it the lie by living as though he believed it not. The world should not have it to say of us, They preach one thing and practice another. THE SABBATH,
By James White
TESTIMONY OF UNINSPIRED MEN.
A late writer has truthfully remarked, "When man sets at naught a divine arrangement made expressly for his benefit, he always has, and always will make full proof of his folly." This is shown to be true in regard to the Sabbath institution, though the writer had no reference to this question. "The Sabbath was made for man," and the wisdom of the world proves to be folly when endeavoring to evade the force of this plain truth. But universal practice, or common consent has so strong a hold on the minds of some, that argument loses half its force when arrayed against the popular will. Whatever exists amongst apparently well-meaning people is sacred in their esteem, without an inquiry being raised in regard to its origin. And though it be shown that the keeping of the first day of the week is not enjoined in the Bible, it seems to answer so good a purpose in the Christian world, being devoted to such a pious use, that it cannot be dispensed with. To such I would recommend the following remarks of Dr. Scott: "The use of things indifferent in religion, without command from God, leads men's minds to gross conceptions of him, as if he delighted in that outward splendor, or those external forms which excite in them lively but false affections that are often mistaken for devotion; and it is commonly connected with a false dependence; it substitutes something else in the place of the appointment of God, and tends to the usurpation of authority over men's consciences." These remarks are just, even of "things indifferent," but the substitution of "something else in the place of the appointment of God," cannot be called an indifferent thing. But others will point with confidence to past centuries during which Sunday has been observed, as if a sin were sanctified by age. The following remarks by Dr. Carson are to the point: "With respect to existing religious institutions, there is no presumption in their favor, in any sense of the term. Their present existence is a presumption that they were agreeable to the wisdom of the institutor, but not that they are of divine origin. He who holds them must prove them. He who assails them has only to refute what is alleged from scripture in their support. The question is not whether the institution is useful or injurious, but whether it is founded in scripture. Had an institution existed from the time of Noah, it has not the smallest authority from its age. It must prove its origin to be from God.
"With respect to religious doctrines, there is no antecedent probability that those in existence at any time are actually in scripture. The vast majority of religious rites used under the Christian name are the mere inventions of man; and not a single institution of the Lord Jesus, as it is recorded in the New Testament, has been left unchanged; and it is no injustice to put each of them to the proof, because if they are in scripture, proof is at all times accessible." Of the law of which the Sabbath commandment is a part, Dr. Scott speaks as follows: "Though we neither hear the thunders nor see the lightnings, nor witness the awful circumstances with which the holy law was given, and though we are not appalled by the voice of God himself, speaking to us from the top of blazing Sinai, yet if we attend to the things spoken, we shall perceive that we have as much occasion to tremble as the Israelites had, when they stood at the foot of the mountain. This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of God, as it is of the present conduct of man. Nor would it consist with the glory of the Lord's perfections, the honor of his government, the interests of his universal and everlasting kingdom, or even with the felicity of his rational creatures, to reverse, repeat, or relax one precept of it, for it is all perfectly 'holy, just and good.' . . . But can it be imagined, if the law is so holy and excellent, and such honor has been put upon it by the obedience and sufferings of the incarnate Son of God, that any redeemed sinner should be allowed to disobey it? It is absurdity, impossibility, blasphemy! The knowledge of the Law shows our need of repentance; the knowledge of Christ crucified is inseparably connected with repentance." All who have endeavored to prove the change of the Sabbath have but multiplied "words without knowledge," and shown the weakness of their cause by the fallacies of their arguments. In contrast with their vain reasonings I present the following extract from Eld. H. Grew's review of Phelps: "To affirm the 'perpetuity' of the original Sabbath and also a 'change of the day,' is a contradiction. . . .
"The particular day enters into the very essence of the original Sabbath. Any change of the day annihilates it. Another day is another institution. Now for the proof. God blessed the seventh day and sanctified it; because that in it he had rested from all his work which God created and made." Gen. ii, 3. The reason, and the only reason assigned for the original institution of the Sabbath-day is, that God rested on the seventh day, and no other, from all his work. Now as God's resting on that particular day constitutes the entire ground of its sanctification as the Sabbath-day, it necessarily follows that a change of the day involves a modification of the original institution. Bro. P.'s own reasoning confirms this; (p. 87,) he remarks, manente ratione, manet ipsa lex—the reason of the law remaining, the law itself remains. But the reason of the law was God's resting on the seventh day, a fact which certainly remains; consequently the law requiring the observance of that particular day must remain so long as the institution itself remains. The fourth of July is observed as a memorial of American Independence, because that on that day it was declared. Can you change the day, and then talk of the 'perpetuity' of your original memorial? Moreover, the day is not only changed, but the reason for observing your new Sabbath-day is changed. The first day of the week is not kept because IN IT God rested from the works of creation, but because our blessed Lord rose from the dead. Suppose we were to abandon the observance of the fourth of July, and say we will keep the eighth of January instead, because of Jackson's victory, could we in truth declare that we are maintaining the perpetuity of the original instituted memorial of independence?" A HYPOCRITE is one that neither is what he seems nor seems what he is. He is hated by the world for seeming a Christian, and by God for not being one. On earth he is the picture of a saint; but his paint shall at last be washed off, and he shall appear at the Judgment in his own colors and his own deformity. The Devil’s Cruel Service
The Devil is a cruel master, for the service upon which he puts his slaves is to undo themselves. A Methodist Minister and the Law
Sister D. E. Edmunds of Union District, Mich., writes:—"A Methodist Minister who preaches here191 every other First-day, cries, 'Hallelujah, praise the Lord, the law is abolished.' I don't know what Lord he means; but am sure 'tis not the 'Lord of the Sabbath.'" The Sabbath Truth in Rochester
By E. C. Skinner
BRO. SMITH:—Herein I would cheerfully acknowledge the receipt of the Review which by the kindness of the dear brethren and sisters I have had the privilege of reading since three years last June when I embraced the truth of the seventh-day Sabbath. My heart has been cheered from time to time in reading the arguments in favor of the blessed truth, and still more in reading the soul-cheering communications from my dear brethren and sisters scattered abroad in this wilderness world. I kept the Sabbath eight months in this city alone; and yet not alone; for Jesus was with me and that to bless. I found it was good to obey God. I continued to pray and believe that the Lord would reward me openly and give me some souls that would come in and worship God with me; and, glory be to God! he did. Bro. Bates was sent and his labors were blest, and five embraced the truth. Since that time others have been added to our number. We have been striving to live; but the enemy of course has been around and even among us but we are told in the Word to resist the Devil and he will flee from us. We must resist him steadfast in the truth. We must have on the whole armor of God that we may fight manfully the good fight of faith and overcome. The Word says, Above all, taking the shield of faith wherewith we shall be able to quench all the fiery darts of the wicked. I have none in my family now who keep the Sabbath of the Lord with me since the death of my companion, who died a year ago the 16th of this present month. He embraced the truth of the Sabbath about one year before he died. I embraced the doctrine of the near coming of the Lord in 1842 in the month of May. I have never for a moment doubted the truth of it. I praise the Lord for the way he has led me, and for all the light that has shone upon my path-way, and for the blessed promise that it shall shine more and more until the perfect day. Glory to God! I believe we have had the first Message in the past and the midnight cry and are now having the third; and I expect it will go with a loud voice when the church gets right. Dear brethren and sisters let us come up to the help of the Lord against the mighty. Let us work while the day lasts; for the night will soon come wherein no man can work. Let us be in our closets more, holding sweet communion with our heavenly Father. We must come boldly in the all-prevailing name of Jesus. While we pray, let us believe that we have the very things for which we ask; then God is well pleased to give. He is more willing to give the Holy Spirit to them that ask Him than earthly parents are to give good gifts to their children. Do we believe this? O brethren and sisters exchange all your unbelief for true faith in God's blessed word. I know from blest experience that it is good to trust in the Lord. He is a prayer hearing and prayer answering God. I have passed through the deep waters of affliction; but thank God they have never overflown me. I have called upon him in the day of trouble, and I have always found him near at hand and not afar off. When I have had burdens I remembered he has told us to cast them upon him and we should be sustained. Think ye I would burden myself, when my Father could dispose of it so easy? I would not. Now sisters if you have companions who are not in the truth, bring their cases to your Father, and begin to pray and not faint; you will see the desires of your heart granted. Faith is the substance of things hoped for, the evidence of things not seen, Remember this. If ye abide in me and my words abide in you ask what ye will and it shall be done. Again, And all things whatsoever ye shall ask in prayer, believing ye shall receive. Let us begin anew to live for God and let his blessed will be done in us and by us. I feel for the remnant scattered over this world, I remember them in my devotions, especially those I have visited in Hubbardston and Princeton. The Lord is with that people. I love them all. I pray the Lord to direct them and sustain them and give them perfect faith. I anticipate one day meeting them, with all the blood-washed company, and unite our voices in singing the song of Moses and the Lamb where parting will be no more. Yours in patient waiting for Jesus.
E. C. SKINNER.
Springfield Mass. COMMUNICATIONS.
By Joseph Bates
BRO. SMITH:—I wrote you last from Waupun, 13th inst. From that to the 18th. I spent in Ripon and Ceresco; much of the time in Bro. W. Hargrave's family. Our Sabbath meeting was with them and two other families in the vicinity who also profess to keep the Sabbath. We had an appointment to preach on First-day in the school-house, where a controversy had been going on between a Methodist and a Universalist minister, whether the Bible taught a general judgment to come. The Methodist occupied the forenoon with the affirmative. In the afternoon the house was free for me, and I gave them the Third Angel's Message. I was there in the evening and heard the Universalist review his opponent, and declare against what was called a general judgment, or any judgment except what men received during their natural lives. He then opened the way for remarks. We endeavored to show from John v, 11; 2 Pet. iii; Matt. xxv; Rev. xx; Acts xvii, that there was not only a judgment right before us to come, but also afterwards an execution of the judgment, and exhorted him and his hearers to the subject matter of the Third Angel's Message to prepare us for that great and solemn event. He closed up the meeting by daubing my testimony with Millerism. In conversation with him after meeting he manifested a willingness to examine some of our publications for further light on his theory respecting the judgment, &c. February 19th, came to El Dorado. Here we were pressed to hold meetings in the school-house, especially by Eld. D. P. Hall, who steadily opposed us whenever liberty was given, especially if our subject interfered in any way with the Age to Come. When liberty was withheld to save confusion and distraction, then the cry of sectarianism would come up. After closing the ninth lecture on First-day evening, Eld. Hall, called upon the congregation to notice that the time had not come yet to give the Third Angel's Message which I had been giving them, neither would the seven last plagues destroy all the living wicked when they came. He then appointed a meeting for the Wednesday evening following, to show that the First Angel's Message had not yet been given, but it belonged to the gospel of the kingdom, yet to come. When the above named meeting convened, the doctrine of the Age to Come was presented to the congregation. After a very lengthy discourse of more than three hours, he spoke of the Angel's messages and said he would preach on them at another time. He here remarked that the First Angel's Message was the introduction to the everlasting age. The main, or chief point which he propounded was, that at the second appearing of the Saviour he would set up his kingdom on the earth in connection with the immortal saints, and reign on the earth during the 1000 years. He further stated that this reign would be in the midst of many kingdoms. That is, many of the heathen, and the twelve tribes. When liberty was granted, we asked if there was any person in the congregation that could remember one passage of Scripture which had been adduced in this discourse, to prove the reign of Christ on the earth during the above-named 1000 years? One man replied, "we shall reign on the earth." Rev. v, 10. All can see that the passage here named has no reference to beginning, or duration of time. Eld. H. attempted to explain, but gave none. If this question which is stated to be of such vast importance, and is to continue one thousand years in the future, why cannot its advocates produce one thus saith the Lord for its foundation? Eld. H. appointed Sabbath, 2d. inst., to give his reasons why the First Angel's Message had not been given. There are some here that are not fed with this doctrine, and have been in deep trial with regard to their duty, and are now preparing to move away where they can enjoy themselves without such distraction of feeling. Eld. H. has also stated publicly in our meetings that the two-horned beast of Rev. xiii, is not a symbol of the United States. Neither is the Sanctuary being cleansed. The New Jerusalem is to be built upon the earth; and there is no personal Devil. We do not pen these statements because of any personal enmity we have against Eld. H.; we wish it were different. But we think the church should understand these public statements of one of their professed teachers. We have spent two Sabbaths here. We now think of going to Baraboo in the morning. El Dorado, Fond du Lac Co., Wis. THE MAN OF SIN.
By H. S. Gurney
[Bro. Smith:—I select the following verses from a letter, composed by an old correspondent. If you think them worthy, you may make them public. H. S. Gurney.] The Man of Sin may think in vain
To change God's times and laws, made plain,
Which his own hand did write:
The Law of God will surely stand,
Though men and devils, hand in hand,
Against it vent their spite. The Man of Sin destroyed shall be
When Jesus comes his saints to free,
And vindicate his Word.
And those who by the Word abide,
And in the promises confide,
Shall reign with Christ the Lord. Then never let his children fear,
The Comforter is ever near,
And will their need supply;
The Word and Spirit both agree
To mark the path of purity,
And our obedience try. Let us from our own ways refrain,
From empty pleasures false and vain,
And in the day delight,
Remembering by faith to live,
And trust in him who died to save,
Till faith is lost in sight. Trials and Consecration
By John Preston Kellogg
BRO. SMITH:—Often while reading the letters in the Review, my heart gets warmed up with love to God and his precious cause. I love the present truth. It is a light which shineth in a dark place. When I first embraced it I thought that all that embraced it were the children of God. I little thought that we were going to have trials among us, but I soon found that I was mistaken, for we have got to be a tried people; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Heb. xii, 6. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. 1 Pet. iv, 12. I did not realize those passages and others as I do now. Truly we need to have the purifying process go on with us until we shall reflect the image of our Saviour. Dear brethren, do we realize our position as we should? Are we making that advancement that we ought to make? Are our affections weaned from this poor sin-cursed earth? Have we laid all upon the altar? And if so, are we willing that the sacrifice should be consumed? Are we doing all that God requires of us to help forward that cause which we profess to love? I feel to consecrate myself and all that I have and am anew to God and his cause. My sympathy is still with the Review. I feel glad that brother White is relieved of some of the burdens which he has had; and I hope he will soon be relieved of the books which he has on his hands. I have confidence in, and my sympathy is with, those that have borne the burden and heat of the day. J. P. KELLOGG.
Jackson, Mich. March 2nd, 1856. Holding Fast to the Truth
By Sophronia Burdick
Bro. Smith :—I have been cheered with the many encouraging letters in the Review. I feel interested in hearing from the brethren and sisters and think some may like to learn that I am still holding on to the truth and striving to overcome. I mean to press my way through the trials and disappointments of life and be prepared to enter in through the gates into the city. I rejoice that there seems to be an increasing interest among those who profess to keep the Commandments of God and have the Faith of Jesus. I believe the Lord is reviving his work. I know he has in my soul and I thank and praise his dear name for it. But I still feel the need of a deeper work of grace in my heart and long to be more holy and like my Master. I feel that the time is near when we shall need all the strength that can be gained by entire consecration to God and following him wholly, I love the cause of God. It is my cause and my privilege to try and help sustain it. May we be reconciled to God and be willing he should do his pleasure with us. May we feel that we must suffer with Jesus if we would reign with him. May we do our every duty, casting our cares and burdens upon the Lord and he will be a present help in every time of need and finally save us from the wrath to come and grant us an abundant entrance into his Kingdom. Yours hoping for eternal life.
Sophronia Burdick.
Wilton N. H. Feb. 18th, 1856. Extracts from Letters.
By Editor
Bro. Daniel Baker writes from Tioga Co., Pa.: "After contending against the Trinitarian doctrine and all sectarian disciplines for about sixteen years, and against the doctrine of the soul's immortality eight years, and for the seventh-day Sabbath three years, it is truly refreshing to find in your paper the same views proved by Scripture. I therefore enclose," &c. Praise for the Third Angel’s Message
By Caroline M. Lunger
Sister Caroline M. Lunger writes from Ionia Co., Mich.:— “I praise the Lord that I ever heard the Third Angel's Message. It is meat in due season. I feel to praise him when I hear from the saints scattered abroad, to think in these last days there is a remnant who are keeping the Commandments of God and have the Faith of Jesus. The enemy seems to work on all sides. The Bible Sabbath they cannot stand. We may say what we will, if we don't mention the Sabbath: if we do they will say, O that is all done away, nailed to the cross. Darkness has covered the earth and gross darkness the people. They are asleep. They don't seem to take our Saviour's words that he is nigh, even at the doors. As a person said to me the other day because I was looking for the Saviour, he said it would be a long time before we would see him come.” “But thank the Lord, I take him at his word. He will come again! O this world is dark and dreary. O what are the charms of this world to us who are looking for the Lord! O when I look around me and see how unconcerned most of the people seem to be, it makes my heart ache. O that the Lord would send forth some of his servants this way, and open the eyes of the people that they may see with their eyes, and hear with their ears, and understand with their hearts, and be converted and exchange their error for truth.” As the hart panteth after the water brooks, so panteth my soul after thee, O God. To a mere speculative believer in Christianity, this language may appear extravagant, but it is a portion of the inspired Word. The Holy Spirit never exaggerates. There is such a thing as panting after God. It is a state of mind which every Christian should experience. The panting soul is one which longs with intense desire for communion with God. The Christian should be content with nothing short of this intense desire. It is not a fanatical, but a most reasonable state of mind. The husband and father, when separated from those dearer to him than life, is not content with making them the subject of occasional thought, and of transient desires. He would feel that he was an unworthy husband and father, if his heart did not burn with an intense desire to be restored to their society. Much more should the Christian cherish an intense desire to meet and commune with his heavenly Father. That Father is the all-perfect. That Father loves him with a love which no human calculus can estimate. The Holy Spirit does not attempt to describe the vastness of that love. “God so loved the world, that he gave his only begotten Son, that whosoever believeth on him might not perish, but have everlasting life.” He has called him with an effectual calling. He has borne with his ingratitude and perverseness. He has crowned his days with loving kindness and tender mercies. Infinite, intrinsic loveliness, and infinite loving kindness towards him should call forth his supreme affection, and awaken an intense desire for conformity to his image, and intimate communion with him. Many Christians desire to walk more worthy of their vocation. They desire to set a better example, to have a stronger faith, and clearer evidence of their adoption. This is well, but it is not panting after God. God is the true portion of the soul. God is the fountain of holiness. Fellowship with him should be desired above every thing else. Many wearied with the toils and cares of earth, and groaning beneath the body of sin and death, desire the rest of heaven. They can say, Oh that I had the wings of a dove that I might fly away and be at rest; but they cannot say, as the hart panteth after the water brooks, so panteth my soul after thee, O God. Many desire the coming of Christ's kingdom; desire, and make efforts to promote the salvation of souls. This comes short of panting after God and his holiness. Christians ought to desire the salvation of souls with great intensity, but their desires towards God ought to have still greater intensity. Reader, does your soul pant after God? Is he the object of your chief desire? Thank God for the pledge of eternal glory which you have in that desire. That desire shall be gratified in preference to all others. He whose soul pants after God, shall assuredly have Him for his portion, for time and for eternity.—N. Y. Obs.