"What must I do to be saved?" is a question of importance to every one in whose heart there still lives a desire for eternal life. In God's will which he has revealed to men, the anxious inquirer may reasonably expect to find his question answered, and the way which he is to pursue plainly pointed out before him. But while we open the sacred volume to search therein for our rule of duty, in view of the many inventions which men have sought out, and the false glosses which commentators have thrown over the inspired records, we must bear continually in mind the admonition of the Saviour, "Take heed that no man deceive you."
We read in the Bible of a day of Judgment; and not only so, but it is expressly declared that every man shall be judged according to his deeds. Matt. xvi, 27; Rom. ii, 6; Rev. xx, 12, 13. From this we conclude at once that God has some standard by which these deeds are determined to be good or bad; that he has some rule by which we develop moral character. This must be so; for no man can develop any character whatever, unless there is some rule of right with which to compare his life; and to no actions can there be attached the quality of good or bad, unless there be something by which those actions can be shown to be right or wrong. This can be done in no other way than by comparing them with law; for law, according to a definition universally acknowledged, is "A rule of action." It must be evident to all, therefore, that the foundation of God's government is law, and that through his law, he requires obedience at our hands.
To this conclusion the scriptures bear direct testimony. Says Paul, "By the law is the knowledge of sin." Rom. iii, 20. And again: "Where no law is there is no transgression," and "sin is not imputed where there is no law." Chap. iv, 15; v, 13. As we are moral agents, required to develop a holy character, the law by which we develop that character must be a moral and holy law. Moral law is defined by Webster: "A law which prescribes to men their religious and social duties, in other words, their duties to God and to each other. The moral law is summarily contained in the decalogue, or ten commandments, written by the finger of God on two tables of stone, and delivered to Moses on mount Sinai. Ex. xx."
In view of the scriptures above quoted, we may know that in whatever age of the world, we find sin, wickedness and transgression, recognized, there was a binding law there by which this sin and wickedness were made manifest. And it is a fact, as any one may see by reading, that the Bible does recognize and denounce sin, from the transgression of Adam, downward. It is certain therefore, that during all that time, God had a law to which he held mankind amenable.
Our readers may here be led to inquire why we thus go back to prove the existence of a law from the beginning; for certainly, they may add with some surprise, it cannot be that Eld. Miller claims that God, during any period of this world's existence, had no law for its government? We reply, He does! and this has led us to these remarks.
We notice first, because it dates farthest back, his bold and sweeping assertion, that till the time of Moses there was "no general law." For proof of this he appeals to a passage which we beg leave to affirm proves exactly reverse; namely, Rom. v, 13. "For until the law sin was in the world, but sin is not imputed when there is no law." The Apostle's argument here we conceive to be this: 1. Sin was in the world until the law; (the giving of the law in its written form on Mt. Sinai;) but, 2. There is no sin unless there is law, therefore; 3. The law was in force from Adam to Moses. On the other hand Eld. M. assumes that there was no law from Adam to Moses; but as no sin can be imputed when there is no law, he is driven to the conclusion that from Adam to Moses no sin was imputed.
His position is briefly this: That all the law God had till Moses were some personal requirements; as, for instance, to Noah to build an ark, to Abraham to offer up his son, to Moses to lead Israel from Egypt, &c.; that as there was no general law, no sin was imputed; that some actions are of themselves good or bad; that mankind were at liberty to form just such characters as they pleased; that those who went down into the grave, not being good having transgressed no law, will for ever remain there; for, exclaimed the speaker, "if they are to be raised, pray tell me by what law they are to be judged!"
We should have been loth, in our charity, to attribute such views as these to any rational being, had we not heard them from the speaker's own lips. The ground taken is actually this: That God created a race of beings, and forgot to give them a law, and thus placed them entirely beyond his reach or control; that they were at liberty to go on just as they pleased, and God could not call them to account, because he had no law for them to obey; that he could not punish them, however flagitious their acts might be, because they committed no sin against him; for sin is not imputed where there is no law. Thus God is audaciously represented as a weak and impotent being, who either could not, or did not, exercise any control over his subjects; and thus his character and government are directly libeled.
We have noticed and proved from scripture that no character can be developed, and no actions shown to be good or bad, without some standard of right; the idea therefore that some acts are of themselves good or bad, independent of all law, is manifestly absurd. But while M. claims that the wicked of the first ages, will never be raised, there being no law by which to judge them, he contends that the good will have a resurrection to eternal life. We thus inquire, by what law they are shown to be good and worthy of eternal life; and it must be evident to any one, that whatever shows one class to be good, and worthy of life, will show the other class to be personal transgressors and demand their resurrection and punishment.
But further: We are plainly taught that as in Adam all die, so in Christ shall all be made alive. 1 Cor. xv, 22. Now when a person is made alive from the natural death which he dies in Adam, all must see that he will remain alive unless there is some law which he has transgressed, which still has a claim upon him. If then God had no law to be transgressed before the time of Moses, when the individuals who then lived, are made alive, will they not remain so? Certainly, if there is no law which has any claims upon them. Thus Eld. M. in spite of all his assertions to the contrary, becomes a downright Universalist till the time of Moses.
We will mention one point more. If there was no law before Moses, the people of those times incurred no guilt by their actions. They could not be wicked; for there was nothing for them to transgress to make them so. We ask then by what right God brought a flood of waters to destroy the world? We read that God saw that the wickedness of man was great in the earth. Gen. vi, 5. How did he see this? Was it because there was no law, and therefore no sin could be imputed? And if they are not to be raised because there would be no law to judge them by after they are raised, pray tell us by what law they were then judged guilty and destroyed by water. According to M.'s theory they were not wicked; for no sin could be imputed them. But God saw that they were wicked, and destroyed them accordingly; and hence, Eld. Miller's whole theory on this point, very justly meets the same fate as those Godless antediluvians, and perishes beneath the flood.
The discourse now under review claimed that the expression, "the commandments of God," embraces all the requirements which God has ever given to any individuals in any age, and violently denounced as uncalled for, and unscriptural, any distinction between moral and ceremonial laws. But that God has a series of requirements which are called by way of eminence, The Commandments, and that there are moral laws growing out of our relations to God and one another, which God calls his law in plain distinction from those laws which regulated particular ceremonies under a particular dispensation must, we think, be evident to every candid Bible student.
Says Justin Edwards, D. D.,
"Under the Jewish dispensation were incorporated two kinds of laws. One was founded on obligations growing out of the nature of men, and their relations to God and one another; obligations binding before they were written, and which will continue to be binding upon all who shall know them, to the end of time. Such are the laws which were written by the finger of God on the tables of stone, and are called moral laws. The other kind, called ceremonial laws, related to various outward observances, which were not obligatory till they were commanded, and then were binding only on the Jews till the death of Christ.
"There were also two kinds of Sabbaths, or days of rest. One was a day of weekly rest; and the command to keep it holy was placed by the Lawgiver in the midst of the moral laws. It was called by way of eminence, 'THE SABBATH.' The command to keep the other Sabbaths was placed by the Lawgiver among the ceremonial laws, because it was like them, as the command to keep the weekly Sabbath was like the laws with which it was associated. One class were fundamental, permanent universal moral laws: the other class were local, temporary ceremonial laws. One had their origin in the nature and relations of man; the other in the peculiar circumstance in which, for a time, a peculiar people were placed. One would be binding in all ages, upon all who should know them; and the other would be binding only upon the Jews till the death of the Messiah."
Pres. Edwards has here set the subject forth in its true light. God has ever had a moral law for the government of the world. It has existed from the beginning. It holds a rank high above all those minor distinctions which have had their origin in later times. The different circumstances in which men have been placed, the peculiarities of different dispensations, are but under-currents of events affecting not in the least that rule of morality by which we regulate our conduct towards our Maker. We behold it in all ages casting the same divine lusture over the world, making manifest the deeds of men whether good or evil, and claiming in all time from all people an equal obedience to its just requirements. When God made a peculiar people, under Moses, the guardians of revealed religion, he signified in an especial manner the pre-eminence of his moral law, by writing it with his own finger in two tables of stone. To make no distinction between this and the laws which regulated the Jewish ceremonies, to blend it with those distinctive regulations which were to expire by their own limitation, and say that it ceased with them, is to introduce the wildest confusion into the teachings of Scripture, and take long strides towards the darkness of infidelity.
The language in which the Bible recognizes this distinction is found in such passages as the following: "Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, and good statutes and commandments." Neh. ix, 13. "Because they had not executed my judgments, but had despised my statutes, and had polluted my Sabbaths, and their eyes were after their fathers' idols; wherefore I gave them the statutes that were not good and judgments whereby they should not live." Eze. xx, 24, 25. Nehemiah says that God gave them good statutes. Among these was included the Sabbath; for it was because they had despised his statutes and polluted his Sabbaths, that God says by Ezekiel, that he gave them the statutes that were not good. What the good statutes were none can fail to see: they were what God spoke with his own voice. Neh. ix, 13. Says Moses, These words (the ten commandments) the Lord spake unto all your assembly . . . and he added no more; and he wrote them in two tables of stone. Deut v, 22. It is as clear also what those statutes were which were not good: they were the ceremonial laws given by the hand of Moses, which stood only in carnal ordinances imposed on them till the times of reformation. This Peter also calls a yoke which neither they nor their fathers were able to bear. Acts xv, 5, 10. Is there then no distinction recognized between the moral and ceremonial? Does inspiration call the same statutes in one place good, and in another place not good; saying at one time that they should live by them, and at another, that they should not live by them? If there is no distinction of laws, this is so; and if this is so, the Bible contradicts itself, and infidelity has triumphed.
Again: Says David, "The law of the Lord is perfect converting the soul." Ps. xix, 7. But Paul says "For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof." Heb. vii, 18. Can any one suppose that the same law is here spoken of? Would inspiration denominate a law in one place perfect, and in another weak and unprofitable? That which is weak and unprofitable, is not certainly perfect. It must be evident therefore that David speaks of the moral law, and Paul the ceremonial. But Paul in other places speaks of the same perfect law which David dwells upon. For instance, "What shall we say61then? Is the law sin? God forbid. Nay I had not known sin but by the law; for I had not known lust except the law had said 'Thou shalt not covet.'" What law says this? The moral law, the ten commandments. Therefore he continues, "Wherefore the law is holy, and the commandment holy and just and good." Rom. vii, 7, 12.
We read in the Psalms again: "All his commandments are sure. They stand fast forever and ever." Ps. cxi. But Paul speaks of a law of commandments contained in ordinances, imposed on them until the time of reformation, which Christ then abolished. Eph. ii, 15; Col. ii, 14; Heb. ix, 10. Eld. Miller here tries to make a point on the use of the term forever. As the term is applied to some ordinances which were to last only till the death of Christ, [See Lev. vi, 18; xvi, 34, &c.,] he asserts that it signifies no longer duration when applied to the ten commandments. But he knows better than to give this word the same limitation in every instance. A rule for its signification when applied to objects, is given us by Dr. Clarke, as follows: that it signifies only as long as a thing considering the surrounding circumstances, can exist. When applied therefore to the moral law, which is in its very nature, unchangeable and eternal, it cannot be limited; but when applied to the ceremonial law, it can only signify that time during which it was to exist. Doubtless Eld. M. is pleased to use word in this very sense when he is discussing the life-and-death theme. For him to use it therefore when applied to the law as he will not when applied to other things, betrays a great want of fairness in the investigation of this question.
M. says that none were to keep the commandments but Israel; that they were given to them alone. But we read that when the Lord would bring Israel to Canaan, he instructed them not to do after the abominations of the nations which he would drive out before them. Lev. xviii, 3. One of these abominations was profaning the name of the Lord. Verse 21. This was a violation of the third commandment; but if these nations living in the land of Canaan before the law was given to Israel, were ignorant of the principle of that commandment, this was not in them an abomination; and how then shall God be justified in taking vengeance on them as he did. So with other points. see Lev. xx, 23; Deut. ix, 4, 5; xviii, 12.
Thus at whatever point we look, we find evidences springing up on every hand, that God's perfect law has existed from the beginning, and that he has held all men in all past time, amenable to its requirements. How vain and frivolous then is the idea that this can be affected by mundane events! How ignoble the attempt to make men believe that it is dependent for existence on a particular dispensation, and that it perishes with that dispensation! As though the one Lawgiver [Jas. iv, 12] had different rules in different ages of the world by each of which mankind were required to develop a perfect moral character; and as though he would have different standards by which to judge the world at the last day!
(Concluded next week.)
Letter from Bro. Waggoner.
By Joseph Harvey Waggoner
DEAR BRO. SMITH: I see by Review that I was so careless as to omit the date of my letter by which you was led to suppose that I had been holding meetings in Addison. The business note was dated at Addison. The baptisms referred to took place at Union District. I held five meetings in Lodi township, north of Saline. Prejudice had preceded the truth, so that the number attending was not large; but the interest was good, and increased to the close. My time was limited, yet I trust good was effected, and hope that some may obey the truth, at least as far as they have acknowledged it.
On the evening of the third inst., I preached in a school-house some four or five miles north west from Moscow, where there had been no preaching on the present truth. It was very unpleasant weather, but a few came out and listened with interest.
Last Sabbath and First day I spent with the church in Hillsdale. This was a pleasant, and I trust a profitable, season. Three meetings were held at the usual place of worship, and three at the court-house. The brethren are considering the subject of building a house to meet in, which they very much need. I have no doubt it will soon be done.
It is cheering to witness the fulfillment of the Saviour's promise, that the Spirit of truth shall guide his people into the truth, and bring his words to their remembrance. When they humble themselves before him he will lead them; but if they become proud he will reject them. I found that the minds of the church were directed to the long-neglected duty inculcated in John xiii, 1-17; and when they met to break bread, and the "testimony of Jesus" was presented, almost the entire body received it. Truly I can say, as many then said, it was good to be there. I hope that the "little flock" will never try to get above their Master, but ever find the happiness of doing what they learn of him. Time is short; the end is near; the time of trouble approaches. If we would stand in the battle and be hid in the day of the Lord's anger, we must seek meekness, and lose sight of worldly considerations, and take Jesus for our only pattern, and the word for our only guide.
I am now prepared to enter new fields to raise the cry of warning to a slumbering people. Calls are coming from almost every direction. O that the church would raise one united cry to the Lord of the harvest, that he would send forth more laborers into his harvest.
It is evident to my mind that the last warning to the world in the Third Angel's Message, and the last admonition to the church in the letter to the Laodiceans, are now being given. Those who do not speedily arise and move on in harmony with these truths will be left behind. The conclusion is unavoidable. We are living in a solemn, an awful time. The world is running on to speedy destruction. In order to realize this we must step aside from the thoughtless crowd, and look at these things in the light of God's word. How very necessary it is now to separate ourselves from the world, and rest entirely upon the word. Here is our armor, by which we shall be enabled to stand when the hosts of the enemy are gathering round. There is no room for doubt in the issue if we are only faithful. Through faith we may obtain the victory. Soon shall we stand on the mount Zion; soon will the joys of paradise be ours; soon will our tongues break forth and join in the song of angels round the throne.
"O glorious hour! O blest abode!
I shall be near and like my God."
Surely our present trials and afflictions are light and momentary compared with the eternal weight of glory. The promise is sure: "Seek and ye shall find."
In hope. J. B. W.
Round Lake, Len. Co., Mich., Dec. 12th, 1856.
Letters from Bro. Cottrell.
By Editor
We have received several interesting letters from Bro. Cottrell from which the following will be of interest. Under date of Nov. 26, he writes as follows:
BRO. SMITH: I wish to say, for the encouragement of the children of God, that the church in this place are enjoying some tokens of Divine favor. For months past it has seemed that the Lord's heritage, in this place, was given up to reproach, and the heathen have had occasion to say, Where is their God.
In view of these things, we have tried to humble ourselves, and with fasting and prayer seek to God for aid. We feared that some with whom we had taken counsel, and had gone to the house of God in company, had gone so far astray, that they never would return to the Shepherd and Overseer of their souls. But blessed be the Lord! the prospect brightens. Last evening we had a church meeting, and the sweet Spirit of the Lord was with us. It was not a meeting where every one was disposed to vindicate his own righteousness; but all seemed willing to take their share of blame, and freely to confess their faults one to another, and pray one for another that we may be healed.
To God be all the praise! and may we be thoroughly healed, and may we be enabled so to live in the future, that we may wipe away the reproach that has been brought upon the precious cause of truth.
The Lord has rebuked us; it is a token of his love. "As many as I love I rebuke and chasten," says Christ to the Laodicean church, "be zealous therefore and rebent." We acknowledge the justice of the rebuke, and hope that the chastening may be so improved, that it may yield to us the peacable fruits of righteousness. R. F. C.
Mill Grove, Nov. 26.
R. F. C
By R. F. C.
Again, he writes Dec. 12th: Earthly possessions are valued too highly by the professed people of God. There is too little of the spirit of self denial, and but few are willing to suffer for the sake of saving others.
Some think that a great deal of money has been expended in publishing and in preaching, and all to so little effect, that they feel like being more careful in the use of means. Money is freely expended for self-indulgence. Houses are built at considerable expense, and in a manner that would indicate that they were intended for durability, and are painted either for vain show, or to preserve the wood from rotting. The excuse for making these improvements upon real estate is, that they intend to sell before the Lord comes; not that they expect to possess them long. Then I understand the object to be to cheat some poor worldling who is ignorant of the truth, by selling him property at a high price, when, in fact, it is of little or no value. And what will be done with the money? Will they carry it with them when they are caught up to meet the Lord in the air? The fact is, Satan furnishes this sort of arguments for pride and self-indulgence. This state of things ought not, and will not exist much longer with God's people. It is time that we acted consistently with our faith, and if we expect to do anything for the salvation of men, it is time we were doing it.
R. F. C
Sabbath Meetings and the Laodicean Message
By Roswell F. Cottrell
Again under date Dec. 15th he writes: "I learn by a letter from Bro. Lyman of Pennsylvania, that Eld. Crapsey and companion of Tioga county in that state have come out and taken a decided stand in favor of the Sabbath. He attended our tent meeting at Westfield in Aug. last, and was the one alluded to in our report of that meeting, who, when asked what he intended to do about the Sabbath, replied that "something must be done." I hope the Lord will use him in spreading the Message."
I have just returned from a visit to Barre and Orangeport. Spent a Sabbath in each place. Bro. and sister Lindsay of Olcott were at the Orangeport meeting, also Bro. and sister Smith of Barre. These scattered brethren have set apart the second Sabbath in each month for meeting together in one place to break bread. We had a refreshing season. The testimony to the Laodicean church was considered, and all seemed willing to receive the rebuke of the True Witness, and be zealous and repent. I believe that the time is come for the Message to rise, and the people of the Lord, who have, for years, enjoyed the light of present truth, must be zealous in the cause or be left behind. We must prepare for the refreshing or not receive it. The cause must have our whole heart, and we must live in a manner that will clearly testify our faith.
I think that living faith is the gold tried in the fire. And that kind of faith always has works. These works are the righteous acts of saints—the fine linen clean and white. And when we possess faith that works, the Lord will give us his Holy Spirit and we shall see. Thus shall we have "an unction from the Holy One," which will cause us to "know all things."
My prayer is that the Lord will speed on the work.
R. F. C.
Encouraging Letters from Believers
Bro. M. Edson writes from Ashfield, Mass. : "It rejoices my heart to read the cheering communications from the brethren and sisters scattered abroad. I thank the Lord that he has raised up some in these last days to publish a paper that is not filled up with the fables of the present day, but is laden with the present truth.
"Dear brethren and sisters, as we are commanded in the word of the Lord to exhort one another daily,63and so much the more as we see the day approaching, although we cannot see each other face to face, yet we can, through the Review, write our joys and determinations in trying to serve the Lord. I praise the Lord that I am counted worthy to be numbered among the little remnant that are striving to keep the Commandments of God and the Faith of Jesus. Let us strive for holiness of heart; for Jesus says, Be ye holy as I am holy. How holy and pure we must be to stand in the great day which is just before us. Sometimes when I look at the straightness of the way, I fear that I shall come short of an entrance into the kingdom, but I do mean to overcome and at last be found among that pure company that will stand on mount Zion."
Sister Achsa Brown writes from Norfolk, Ct.:—"We are strengthened and encouraged when we read the communications from the brethren and sisters that are scattered abroad who are holding on to the truth, and are keeping the Commandments of God and the Faith of Jesus; and not only that, but by the light we receive through this medium from the holy Scriptures. We esteem it a great blessing. It contains meat in due season for our hungry souls.
"It is but a short time since we embraced the Sabbath; and we feel firm in the faith. We think all are doing right to begin to keep the blessed day; only let them persevere. Surely it is the Lord that has led us thus far, and caused us to receive the light of the present truth. Bro. Daniels explained so clearly the law of God and the Sabbath, that we thought that a person, though a fool, need not err therein. We can now see a vast difference between the law of Moses and the law of God. We can now understand the Apostle's argument. The word truly is a light to our feet and a lamp to our path.
"We stood alone as in a wilderness, bewildered and faint. We knew not which way to turn. We considered the church wrong with which we were connected, and concluded that we would take the Bible for our guide, and live as near to it as we could; for we could not see that the Lord was with them; and their preaching seemed to us like dry husks. When Bro. D. came and preached to us, and showed us the position of our High Priest, and the holy Commandments, the Lord gave us light, and strength to take hold of the present truth. We rejoice that God's Commandments shine out from his holy temple into the minds of honest seekers after truth. There is great light in these truths, by which many of the dark places in the Bible are made plain, so that we can now understand them. Our hearts flow out in gratitude to God for the light of prophecy which shines around our pathway, scattering away all the gloom, and enabling us to discern the signs of the Lord's soon coming. We are willing to confess ourselves pilgrims and strangers here, and we hope that we shall be enabled by grace, so to live that we may enter through the gates into the city."
Bro. H. H. Wilcox writes from Loraine, N. Y.:—"I should like to say through the Review that I am thankful that faithful brethren through whom the Lord could work have apprised us of our lukewarm state. I saw that this was our condition, when it was first advocated through the Review; but notwithstanding I saw that we were mistaken in giving this to the nominal Adventists, yet I was too willing to give it to my brethren and sisters, as though others were more needy than myself; but in this I was sadly mistaken. I am thankful that whilst I was in this deplorable condition, Bro. Rhodes and Goodwin came, and through their labors I was led to see that I was the man addressed and counseled to buy gold. I see that I have borne but little fruit; but I am resolved to arise and start anew. It is not enough merely to hear the voice, but we must open the door of our hearts, and the promise is, I will come in to him and will sup with him and he with me."
Bro. C. C. Collins writes from Watson: "I think I can truly say, I delight in the law of God after the inward man. The Sabbath of the Lord is a delight to me. I am striving to live up to the light which seems to grow brighter, and shine with more clearness on the pathway of those who are striving to enter in at the straight gate. I am firm in the belief that the perilous times that the Apostle spoke of are upon us; for we find those represented in that chapter all around us. O let us prove faithful, for yet a little while, and he that shall come will come, and will not tarry."
The Testimony of Three Witnesses.
By P. Miller, jr.
It is said that “in the mouth of two or three witnesses, shall every word be established.” Therefore, let us re-examine the witnesses.
“And the Lord spake unto Moses, saying, Speak thou also unto the children of Israel, saying, Verily my Sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.” Ex. xxxi, 12, 13. Let us next listen to the prayer of the “faithful and True Witness.” “Sanctify them through thy truth: thy word is truth.” Jno. xvii, 17.
Next let us introduce David, the sweet singer of Israel: “thy righteousness is an everlasting *righteousness, and thy law is the truth.” “Thou art near, O Lord; and all thy commandments are truth.” Ps. cxix, 142, 151. Therefore, according to this testimony, that memorable prayer of the great Teacher of Israel, will be fulfilled in those who keep all the commandments. “If thou wilt enter into life, keep the commandments.”
Let us next listen to John, ‘that disciple whom Jesus loved.’ “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.” 1 Jno. v, 2, 3. Thus, we learn from these faithful testimonies; that the same glorious truth, which had the power to sanctify Israel, four thousand years ago, has the same sanctifying influence, on those who are willing to receive it even now.
This is not a tithe of the testimony that might be presented, establishing the perpetuity of the “Royal Law” but we humbly trust it is sufficient to establish those who love truth on a sure foundation. Let no one, who may read this, suppose for a moment, that we base our hopes of salvation, on observing the letter of the law, only; for we are to obey it in “letter and in spirit too.”
Nor is this all: For now commandeth God, “all men every where to repent,” and to “believe on his Son, Jesus Christ,” to “be baptized,” and to attend to all the requirements of the Gospel Covenant. Having the law written and engraved on our hearts and in our minds, [Jer. xxxi, 31,] we can with confidence join the holy prophet, in saying, “the path of the just, is as the shining light, that shineth more and more unto the perfect day.” With confidence too, we can say with the Revelator: “here is the patience of the saints; here are they that keep the commandments of God, and the Faith of Jesus.”
Trusting that we have chosen the Spirit of truth for our guiding star, we hope to be safely led thereby, into all truth, and to the haven of eternal rest.
P. Miller, jr.
Laona, N. Y.
The Laodicean State of the Church
By O. B. Stiles
From Bro. Stiles.
Bro. Smith:—I have for some time neglected to write to you, hoping that I should be able to send the pay for the paper, but I cannot at present; and was it not for the refusal to stop the paper that I have seen in the Review, (for lack of means to pay,) I should have made the request before now, although it would have been a great disappointment to me not to have the paper; for the precious truths it contains and the communications from the brethren and sisters of like precious faith have often cheered my drooping spirits; and then have I taken fresh courage and renewed my covenant with God, and strove more earnestly to overcome and to watch over my heart and keep it.
The Laodicean state of the church has for some months occupied my mind; and I am satisfied that the testimony and application in the Review, is correct. O that God would, by his holy Spirit, seal this instruction to the hearts of his dear children throughout the length and breadth of the land, that that zeal and holiness of heart which the dear Redeemer desires his followers to be possessed of and exhibit, might blaze forth, that the precious truths of God's word might be set home to the hearts of the honest more forcibly, and they all be brought into the unity of the faith. O that God would show me all my secret faults and cleanse my heart from every thing that is contrary to his holy will, and bring my will into subjection to his, that I may finally be one of the redeemed that shall dwell in his presence.
O. B. Stiles.
St. Johns, Mich.
Extracts from Letters.
By Editor
SISTER H. Smiley writes from Unity, Me.:—'I often think, What could we do who are situated far from those of like precious faith, if it was not for the light and food we get through the paper. My prayer is that God will abundantly bless you in your labors of love, and that the Review may ever be a medium through which God can speak to the scattered ones.'
Sister F. Freeman writes from Arena, Wis.: 'We have not seen any of the traveling brethren since I wrote you before. We feel like the lost sheep. Can not some of the shepherds leave the ninety and nine and search up the scattered ones. There are no meetings that we can attend on the Sabbath, and when reading where meetings are held, we long to be with the little company. We have long felt this Laodicean feeling of lukewarmness and would ask the prayers of the brethren and sisters, that we may be more zealous, more devoted, in that profession wherewith we have been called.'
"MY GRACE IS SUFFICIENT FOR THEE."
By E. O. Lamson
To these sweet words, lone Christian, list,
When doubts and fears disturb thy mind;
When faith scarce penetrates the mist
List to these words—a balm here find.
When by temptation sorely tried,
When hope has well nigh ceased to be,
This promise bids thy fears subside,
"Sufficient is my grace for thee."
When weary with the cares of life,
When sad and lonely thou dost feel,
When "weary of this world's rude strife,"
When earth hath not a balm to heal,
Then, in these words of Christ confide,
To them for aid and comfort flee,
This promise, sure doth firm abide,
"Sufficient is my grace for thee."
When death hath from thy bosom torn
Long cherished friends and loved ones dear,
Then to the tomb in triumph borne,
And for them falls the briny tear,
Think then how Christ was crucified,
Extended on the rugged tree,
Think of the words of Him who died,
"Sufficient is my grace for thee."
When friends once dear treat thee with scorn,
When kindred hearts in need forsake,
When bosom sins cause thee to mourn—
Afflictions sore thou dost partake,
Remember, who in Christ abide,
In sorest need, to him may flee,
And in this promise safe confide,
"Sufficient is my grace for thee."
E. O. LAMSON.
Clarkson, N. Y.
Encouragement in Trials
Bro. A. B. Morton writes from Wilmington, Will Co., Ills.: "I rejoice that I am permitted to live in these last days when we can see the signs of the near coming of the Saviour thickening around us on every side. We have many trials to encounter here, being alone in the faith; but notwithstanding all our trials and troubles we are encouraged to press on and bear the cross, knowing that it is those that endure unto the end that shall wear the crown. Brethren, it is my heart's desire and prayer to God that you may be led by the Spirit of God into all truth."
A Call for a Visit
Bro. B. Hostler writes from Pitcher, N. Y.: "We would inquire if we are forsaken. Have our dear brethren who are carrying the message left us entirely? We have not been visited since last Winter. We would cordially invite some dear Bro. or brethren who care for us to visit us."
The Church Seeking Spiritual Riches
Bro. L. Drake, writes from Caughdenoy N. Y.:
'The Church in this place are trying to obey the counsel of the True witness and buy gold tried in the fire that we may be rich, and white raiment that we may be clothed, and anoint our eyes with eyesalve that we may see.'
Striving for the Promised Rest
Bro. J. F. Eastman writes from Rockville R. I.:
"We are still striving for that rest that remains for the people of God. I believe that we are nearing the great day of God's wrath, and I want to be sanctified through the truth. We have meetings here on the Sabbath and Third-day evening. I think there is an increase of interest in our meetings of late. Our band numbers seven in this place; and our aim is to serve the Lord faithfully, and meet all the saints on mount Zion."
A Request for Prayer and Preaching
Sister N. Guider writes from Currysville, Ind.: "I have many trials to encounter, but I trust the Lord will deliver me according to his promise, out of them all. I sincerely desire the prayers of the church, for I feel I am the weakest of all the children of God, if I am worthy of being called one among them. If some of the ministering brethren were here to preach the present truth, I believe many honest souls would come out and embrace the truth."