"AND these shall go away into everlasting punishment, but the righteous into life eternal." Matt. xxv, 46.
There is, perhaps, as much reliance placed upon this text, as any other, to prove the endless conscious existence of the wicked. But the advocates of this theory have no strong hold, which believers in the destiny of the wicked which the Scriptures reveal, may fear to meet. They can afford to walk deliberately up to this text, which the reader will recollect had the honor of being one of the only two produced on this point in the late discussion at Charlotte, Mich., in favor of orthodoxy, and thoroughly and candidly explore the length and breadth of its meaning.
We then inquire, What is the everlasting punishment threatened in this text? The word rendered punishment is kolosis, and occurs in but one other passage in the New Testament, where it is rendered torment; namely, 1 John iv, 18. So, say the believers in the sinner's immortality, this word conveys the idea of torment; and torment can be suffered only by conscious beings; and as this punishment or torment is to be everlasting, therefore the wicked must be everlastingly conscious to receive it. Thus stated, this conclusion no doubt sounds strong and good to the popular ear; but it would be unsafe to adopt it, without looking further at the meaning of the word. Perhaps a derived or secondary meaning has been attached to it, which is liable to misconstruction.
Kolosis is defined by Robinson as follows: "A curtailing; a pruning; for example, the pruning of trees." Liddell and Scott say, "A pruning, as of trees." Thus these lexicographers, who stand at the head of all authority in these matters, give to the word the primary idea of pruning, or cutting off from something. True they give a secondary meaning of checking, punishing, and correcting; but all the punishing that can be expressed by this word must result from being cut off from, or deprived of, something.
Apply this to the scripture under notice. The human race is comprised in two great divisions, the righteous and the wicked. We may liken it to a tree with two great branches, the righteous being one branch, the wicked the other. Now of these the Saviour says that one shall live on, a life eternal, but the other shall suffer an everlasting kolosis, pruning, or cutting off. Cutting off from what? Answer, from life. When a branch is pruned or cut off from a tree, we understand that that branch, cut off from its fountain of life, can no longer live. So of the wicked. The antithesis of their punishment is eternal life; not happiness or bliss, but life in itself considered. Then their punishment must be just the opposite of life. Thus we see that the Saviour's language demands that we take the word kolosis in its most literal and primary sense, which is to cut off. So taken, a more striking contrast between the eternal destiny of the righteous and the wicked can scarcely be found in the Bible. The righteous shall go into life eternal, but the wicked into an everlasting "cutting off" from life—into a state of eternal lifelessness or death.
With these thoughts we submit Matt. xxv, 46, to the reader. With the same clearness that it is supposed to teach eternal conscious misery for the wicked, does it not in reality teach that as conscious beings they shall exist, after the second death, no more forever?
U. S.
Energy
By Buxton
ENERGY.—The longer I live, the more I am certain that the great difference between men—between the feeble and the powerful, the great and the insignificant, is energy—invincible determination: a purpose once fixed, and then, "Death or victory!" That quality will do anything that can be done in this world; and no talents, no circumstances, no opportunities, will make a two-legged creature a man without it.—Buxton.
Tent Meeting at Charlotte, Mich.
By John Norton Loughborough
THIS meeting closed Sunday afternoon, July 13, after having continued about six weeks. The interest was good from the commencement to the close. We had a congregation most of the time of from six to eight hundred, and on Sundays, day and evening, our congregations were about ten or twelve hundred. We had held meeting but a few days when the people kindly opened their doors to entertain us, and for which they received the bitter censures of an offended clergy. We are grateful to the citizens for their kindness to us.
We had not labored long before opposition manifested itself. First, an Eld. Atchison, Protestant Methodist, came out with a discourse of ollapodrida, composed of Sabbath, Life and death, Millerism, Brethren in Battle Creek, and other et ceteras, thrown together in a most confused and grotesque manner. His effort consisted of so much more empty talk than argument that a sensible citizen said the best likeness he could get for the effort was to call him a "blow-snake."
Next Eld. Williams, a Congregationalist minister, came into the tent to set the people right on the Sabbath question. After reading the texts usually relied upon in the New Testament for Sunday-keeping, he gave us a treat from father Barnabas and some of his fellow-helpers. He told us, however, that orthodox churches did not believe in keeping any definite day; they believed in keeping the institution. But in order to commemorate the resurrection of Christ they kept the institution on the first day of the week as near as they could. He tried to make his strongest point against the Sabbath on the fact that the world was round. Admitted that this would weigh against the Sunday institution as much as it did against the Sabbath. Said there had never been any difficulty in regard to this matter yet, but thought there would be soon, as the settlers of the world were about to meet. His effort told for the truth, instead of against it. And as he wound up with a personal attack upon us he very quickly killed all the influence his discourse might have had on some.
Our next opponent was Eld. Joseph Jones, who went into a seven days' discussion, which has already been justly noticed by Bro. Smith. We need add nothing to what has been said of it save this: the Eld. told some of the people before the discussion commenced that there were some that were inclined toward this doctrine, but they would see the matter all strait after he had discussed a few days. We are inclined to think he told the truth in this; for some of his members begun to ask for their names to be taken off the church-book, about the third day of the discussion. This discussion only tended to fasten conviction in the minds of those who were almost persuaded of the truth.
Bro. White was with us and assisted much in preaching two Sabbaths and first-days of the meeting. Sister White accompanied him the last Sabbath, and her pointed testimony riveted conviction on many feeling hearts. We here express our gratitude for their assistance rendered in the meeting, and trust they will favor us with like help at each of our tent-meetings in the State this season.
The people manifested their interest during this meeting by purchasing $46 worth of our tracts. We left with them over twenty of that excellent work of Bro. Andrews', entitled, History of the Sabbath. Quite a number subscribed for the Review. Twenty were baptized. More than that number have taken a decided stand upon the truth. Just how many, we are not prepared to report definitely. We feel that our own souls have been watered while trying to water others, and we are encouraged to still strive to labor on in the good cause of the Lord.
Our meetings commenced in this place last evening. Over two hundred and fifty came in to hear the opening discourse. They listened with interest for one hour. Pray for us, that the Lord's blessing may attend our effort here also.
J. N. Loughborough.
MOSES HULL.
Ionia, Mich., July 17, 1862.
Saving Every Fragment of the Day
Lose no fragment of the day in idleness. Resolve that, when day breaks, you will save the pieces.
Tent Meeting in Washington, Iowa.
By B. F. Snook; J. H. Waggoner
The tent was pitched, and meetings begun June 24. The interest increased as the meetings progressed. The people generally turned out well, so that our congregations were large as we could wish. The preachers of the various churches, however, kept themselves away from us, and frequented places of public resort, and served the enemy by circulating such false reports as they could hear and make.
We urged the people to have them come out and defend their doctrines that we called in question. This failing to bring them out, we published in the papers a challenge to the ministers of the Methodist, Baptist, and Presbyterian churches, to meet us in a fair discussion of the differences between us and them. This created heart failings and distress of nations among them. The sea and the waves roared; but alas! poor orthodoxy must suffer and bleed. The sheep must be scattered and torn to pieces, for their shepherds have proved themselves hirelings; every one looking to his quarter for his gain. They complained that if Mr. Pressley was only at home these invaders might be repulsed; but as he was absent, we must be let alone. But soon Mr. P. arrived. We addressed him a note, and extended a special challenge to him to meet us. Imagine our disappointment when this lion of the tribe of Calvin replied that he would love to debate with us, but he could not, because he had just returned from a long tour, and had but a short time to remain. Notwithstanding this, he published appointments to preach against us which would make it necessary for him to remain nearly two weeks—much longer than we would ask him to debate. The facts show that he, too, was fearful, and would rather debate with us at a distance than face to face.
However, notwithstanding the fear to meet us manifested on the part of the clergy of the town, there was an Elder of the United Brethren church who did make an effort against us in their synagogue. He attacked our position on the mortality of man. His main evidence against us was the case of the thief on the cross. He alleged on this that Christ and the thief went to heaven that day. His next resort was to the spirits in prison. He concluded from this that Christ was in hell preaching to the wicked while his body was in the grave. Here are two positions contradicting each other, and hence of necessity one, if not both, must be false. We called on him to say which position he would endorse, but he would not say. Thus he made a net and got into it of his own accord. We showed that according to Isa. liii, Ps. xvi, Christ died and was buried, soul and body.
He took two positions on the institution of the first day of the week as a Sabbath. 1. That it was instituted at the death of Christ. 2. That it was instituted during the lifetime of Christ. This was founded on Luke vi, 1. "It came to pass on the second Sabbath after the first." The first Sabbath, he said, was the seventh day; the second, the first-day. He then quoted Peter to prove that the Sabbath was done away. "The end of all things is at hand." We showed that according to his own application of this it only proved that the end of the things spoken of was at hand, not come yet; hence if the Sabbath was one of the things, it had not ended in Peter's time. A greater perversion of Scripture never was known. But a bad case cannot be made out in any other way.
Our meeting closed up well, though we labored under many discouragements. We had much rain and considerable wind. But God's power kept us up. Through his special aid we struggled through. We brought out a good little company numbering fifteen or twenty. They have embraced the whole faith, and rejoice in the truth. Fourteen were baptized. They are all right on the tea, coffee, tobacco, hoop, and jewelry questions. They are firm in the truth, believing in the gifts with the church. We do hope that God will lead them by his good Spirit, and help them to stand. We did not labor to bring in a promiscuous multitude, right or wrong; but we labored to present the whole truth, and have all who embrace it come in right. In so doing we hope to save the cause from being cursed by the influence of those whose hearts are not in the work.
B. F. SNOOK.
J. H. WAGGONER.
P. S. The meeting closed in Washington, Sunday P. M., July 20. We think good might have resulted from its continuance a week longer, but as we had promised to hold a meeting with the church at Dayton, and needed some rest and preparation for our meeting at Lisbon, we were obliged to close at that time. Under ordinary circumstances it would have grieved us much to close up as we did, with the interest what it was. But under the burdens which were thrown upon us, it was a great relief.
B. F. S.
J. H. W.
The Broad Road.
By E. S. W.
"Enter ye in at the strait gate; for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat. Because strait is the gate and narrow is the way which leadeth to life, and few there be that find it." Matt. vii, 13, 14.
My mind has been, of late, especially led to meditate upon this subject, by observing the manner in which the world is gliding down the broad road to destruction. Enter ye in at the strait gate, was spoken by our Saviour more than eighteen hundred years ago, and the reason then assigned holds good to-day: because the road to destruction is broad, the masses of the people are traveling in it; but in consequence of the strait gate and the narrowness of the way to life, but few find it.
The broad road was first surveyed and marked out by our arch enemy, Satan, before the fall of man, and the gate was opened when our first parents yielded to his temptations. God had given them permission to eat of every tree of the garden, except the tree of knowledge of good and evil, which was in the midst of the garden, assuring them that in the day they ate thereof, they should surely die. But Satan came with his temptations, and inquired of them what restrictions God had placed them under. They told him that of every tree of the garden they might freely eat, but of the fruit of the tree which was in the midst of the garden they might not eat nor touch it, for if they did, they should surely die. Satan appears to have resolved upon a bold step. His reply was boldly and promptly uttered: "Ye shall not surely die!" The assertion was made, and it now remained for him to follow it up, to make good the deception. After thus presumptuously calling in question the word of God, he proceeds to gild and adorn the bait which he presented, with all the skill he was master of, knowing that if he failed in this, his first attempt, his true character would be made manifest, and in all probability he could never accomplish their fall. Hence, he presents to their minds the beauty of the tree, the delicious fruit, then portrays its wonderful properties, intimating that the reason God withheld it from them was to keep them from the knowledge of something of great importance to them, assuring them that God knew that if they ate of it, their eyes would be opened and they would be as gods, knowing good and evil. They yielded to the plea of Satan, disobeyed God, and became subject to death; and the penalty, "Dust thou art, and unto dust shalt thou return," was pronounced upon them.
It was here that the doctrine of the immortality of the soul was first presented. God said, If ye disobey me, ye shall surely die. Satan said, Ye shall not surely die. It was here that the wide gate was opened, here the first track of the broad road was laid, which has been growing broader and broader, even down to the present time. It has been graded, enlarged and improved upon, from time to time, by such contractors as Paine, Hume, and Voltaire, assisted and controlled by the chief engineer, Satan.
But the greatest improvement and the greatest effort that has ever been made to bring it into notice, and to induce travelers to enter in and travel it, is now being made by modern Spiritualism. This is Satan's last work; and it will be his greatest. It is through or by this that he is to work with all power and signs and lying wonders, insomuch that were it possible he would deceive the very elect. But this is not possible. Why? Because the elect believe that the Bible teaches that man is mortal, and that the dead are unconscious until the resurrection, which is the only shield against the deceptive wiles of modern Spiritualism. The immortality of the soul is its chief corner stone, and without which it could not stand a moment; and when we are met with "wonderful revelations," and "astounding developments," purporting to come from the immortal souls of our dead friends, we can meet their author (Satan), with such arguments as the following—They cannot come from the spirits of the dead, for man is mortal, and consequently unconscious in death; for the Scriptures inform us that God only hath immortality. 1 Tim. vi, 16. And we are told to seek for it, Rom. ii, 7, and have the promise of it only at the resurrection. 1 Cor. xv, 51–54. Hence we cannot have it now. And that the dead are unconscious is abundantly proved by the following scriptures: "The living know that they shall die, but the dead know not anything." Eccl. ix, 5. There is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest. Id. ix, 10. Job, in speaking of man in death, says, "His sons come to honor and he knoweth it not, and they are brought low, and he perceiveth it not of them." Chap. xiv, 21. And David says, "In death there is no remembrance of thee, in the grave who shall give thee thanks?" Ps. vi, 5.
Some may think that Spiritualism has had its day, and that it will never amount to much; but such is not the case. Spiritualism is steadily and surely making its inroads into all the walks of life. It is fulfilling its mission, "going forth to the kings of the earth, and of the whole world, to gather them to the battle of the great day of God Almighty." Rev. xvi, 14. But a short time since it was looked upon with horror by churches and church members. Now, in many places, Spiritualists are permitted to retain their places in the churches. It has also been very unpopular in the political world. But a few years ago, Judge Edmonds, of N. Y., embraced Spiritualism, and in consequence of its unpopularity, thought best to resign his office. Since that time a great change has taken place with reference to it. It is now no longer necessary for Spiritualists to renounce their doctrines, nor to resign their positions on account of their faith, but on the other hand it is becoming quite popular, and at this time many high offices of profit and trust in this government are held by Spiritualists. In support of this, we will here give an extract from a late issue of the Banner of Light, a leading Spiritualist paper, published in Boston, which is headed, "Spiritual Public Men."
"We have long needed such men in this age and this country, and the demand is going to be met with a corresponding supply. If knowing persons would take close and careful observations, they would find that there are more actual Spiritualists in public life in this country, than they have any idea of. They are to be found in Congress, in the Army, in the Navy, in the various Departments, among the governors, in the ranks of the Judges, in the State legislatures, and, in fine, wherever there is public business to be performed and the public mind is to be influenced and molded into practical shape and form. It is not necessary for us to 'call names;' the whole effect would70rapidly be lost, if it were usual to name those, and thus make them needlessly prominent—of the positive good they accomplish in their several places.
"Some presses and individuals like to believe, if they can, that the day for Spiritualism has 'gone by,' and that no vestiges of its influence are left. But because, like the creeds and systems, it has no set form of faith, and no fixed standard of authority, they would fain think it is powerless, or has entirely died out in the land. The noiselessness of its progress and career is the very best evidence that it is more actively at work than ever. While the creeds are tumbling, and their life-long advocates are lamenting because the bread is taken from their mouths, and position from their talents, Spiritualism utters no complaint, for it has none whatever to make. Its career in the future is destined to be as glorious as its origin is divine. It will be, of course, through human instrumentalities that its work will be performed, and the men are at hand, to do the work, to-day. All observant souls will hail each new manifestation of this truth with joy unspeakable."
The facts are here admitted. Names are withheld for the reason that public sentiment is not yet prepared for their announcement. There is still prejudice existing in the minds of many against their doctrines. This must be removed before it will be policy to give names. It is still necessary to work clandestinely to some extent, but the time is not far distant when this necessity will be obviated, when, on the other hand, it will be necessary for candidates to show publicly their character and standing as genuine Spiritualists before they can obtain any important offices in this government, as none other will be supported by Spiritualists for the legislative or high executive offices.
The government of the nation will soon be entirely under the control of Spiritualism; and not only will Spiritualists hold the reins of government, but they will control sectarianism, or the nominal churches of the day; for it is not the mission of Spiritualism to wage a war of extermination against the popular churches, but only to make manifest the relation that exists between them, to eradicate all that is good, and to fill them up with spirits of their own caste.
Spiritualism proposes to leave the different sects in the enjoyment of their several beliefs and creeds, permitting them to erect whatever kind of structure they please, only requiring them to build on one common foundation—upon the foundation laid by their master in the garden of Eden—the immortality of the soul. They have lately published a work styled, "The Spiritual Sunday-school Class Book," from which we extract the following, under the head of, "Beliefs and Creeds." The teacher, after defining what belief is, asks,
"Now since religious creeds are so opposite and conflicting, how can you tell which to choose, or which is right?
"Scholar. I think that God has made men to have different beliefs, so each one believes as he is made to believe.
"T. Do you think that each religious belief is right?
"S. Yes; for sincerity is truth; and each believer is sincere in his belief."
This teaches that, believe as you may, you only believe what God has made you to believe; therefore your belief is correct, and you will be saved by it, provided only that you are sincere in it. This work is selling rapidly, and is well received by Spiritualists generally, and as it is undoubtedly inspired by the author of their religion, its sentiments will be embraced by them all. It also teaches to "let alone" those who differ from them in religious belief.
The author, in commenting upon that teaching of Christ, "Love one another," says, "Ye do not this truly until ye are willing to leave men unmolested who differ from you on religious subjects."
Thus the broad road is being made still broader, and travelers are hurried along to its termination.
Whatever apparent differences there may be between Spiritualism and modern Orthodoxy, there exists in fact a very close relationship, which Spiritualism is bringing to light. A writer in a late issue of the Banner of Light, in an article headed, Christianity and Spiritualism, says,
"The effect of a full belief in Spiritualism has brought tens and hundreds of thousands of inquiring minds that were before skeptical, unsettled, and consequently unhappy, into an entire conviction of the immortality of the soul. It has brought them also into the belief, and so far as human weakness may permit, into the practice, of the blessed teachings of Christ. The same facts which are the sole evidences of the truth of Christianity, establish also the doctrine of Spiritualism. Nor is there anything new in this view of the identity of faith which is sustained alike by all honest and intelligent Spiritualists, and all sincere Christians."
They both believe and teach the immortality of the soul, and that there is in reality no such thing as death, the change which is called so, being but a transition to another state of being.
For the purpose of showing the relation between the two upon this point, and wherein they differ from the word of God, I will here give some extracts from the respective authorities:
"Death is but a kind and welcome servant who unlocks with noiseless hand life's flower-encircled door to show us those we love."—Spiritual paper.
"Why do we mourn for dying friends,
Or shake at Death's alarms?
'Tis but the voice that Jesus sends
To call them to his arms."
Or,
"Death is the gate to endless joy,
And yet we dread to enter there."
[Orthodox Hymn Book.
How close the relationship between the two! But how different from either is the Bible account of death. Instead of being represented as a welcome servant, it is represented as an enemy. "The last enemy that shall be destroyed is death." 1 Cor. xv, 26. And instead of the gate to endless joy, it is a state of entire unconsciousness, to continue until the resurrection at the last day. Job says, "Man lieth down and riseth not. Until the heavens be no more they shall not awake nor be raised up out of their sleep." And Paul, in speaking of the resurrection, says, "Behold I show you a mystery, we shall not all sleep [die] but we shall all be changed, in a moment, in the twinkling of an eye, [when?] at the last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we [the living] shall be changed." 1 Cor. xv, 51, 52.
The broad road may be a pleasant way to those who have the carnal heart unregenerated; but its joys are transient. The way thereof is death, and the end thereof is destruction. Not so with the narrow way. Its gate is strait and the way narrow; but it leadeth to joys everlasting, and pleasures forevermore. So strait, or difficult, is the entrance that hypocrites and unbelievers cannot enter therein, but wide enough for the humble penitent to gain an abundant entrance into the everlasting kingdom of our Lord.
Dear reader, if you are a traveler on the broad road, will you not be entreated to retrace your steps, to leave the road which leads to death, and which will soon terminate in destruction? Will you not forsake it forever, and enter upon life's narrow way which will lead you safely through this world of sin and sorrow? Or, if you have already started for the kingdom, continue to prosecute your journey. Do not grow weary. We are near the close of our pilgrimage. A few more ups and downs, a few more hills to climb, a few more valleys to enter and plains to traverse, and our trials will have ended, and we, if faithful, shall be permitted to pass through the gates into the city, have a right to the tree of life, eat of its fruit, and drink of the water of the river of life, and dwell forevermore.
To An Opposer.
By J. Clarke
Dear Friend: Permit me respectfully to dedicate a few remarks to such as oppose the doctrines advocated by the Seventh-day Adventists.
First: You will agree with me in asserting that these doctrines are in many respects unpopular with the world, and very much at variance with the principles and practice of the professing churches. I will ask if the Bible anywhere carries the idea that the people of God are a popular people? Does it not declare a woe upon those whom the world esteem highly?
Again, have you ever taken as much pains to search the Bible to know the truth or falsity of these doctrines, and used the same impartial view of things that you would in figures, in casting interest upon a note?
Have you ever considered the probability that the God of the Bible has somewhere a people who are walking in the light? and how if it should finally prove that the S. D. Adventists were that people?
Have you ever thought much upon what Christ said of the oneness of his people, and compared it with the divided state of the sects of Christendom?
Have you ever thought of the inconsistency of the Sunday-keeping, Advent-opposing, churches uniting with the world in opposing the S. D. Adventists?
Have you noticed that the S. D. Adventists stand as a unit for purity, in opposition to the prevailing sins of the day?
Are you aware that the S. D. Adventists are the only people who unite the Old Testament and the New with the speedy or soon coming of Christ, as the fulfillment of prophecy, having as the keystone of their faith the commandments of God and the faith of Jesus?
Again, is there any other church or people in the world who, taking the Bible alone as a standard of faith, and carrying out that faith, as good, obedient, and loyal citizens, do bring upon themselves the whole weight of public prejudice, and bitter hatred and opposition?
Why is this? Have we sustained thieves, or murderers, or adulterers, or liars? Nay! What have we done? What is our crime? Why, this denomination of S. D. Adventists have set aside a tradition for a plain command. We substitute substances for airy nothings, without dogmatic assertions. We prove all by a thus saith the Lord. What if haply our opposers should be found fighting against God?
J. Clarke.
L E T T E R S.
By John Cole
"Then they that feared the Lord, spake often one to another."
From Bro. Cole.
Bro. White :—I would say to the dear brethren and sisters through the Review, for the first time, that it has been almost two years since I and my companion embraced the Sabbath of the Lord our God; and we can truly call it a delight. We were both members of the M. E. church. I had been a member for eight years, and my wife for three, and we thought we had many warm friends among them; but when we turned our feet into the testimony of the Lord, their friendship disappeared, and we were called infidels. But the Lord has given us strength to endure these hard names, and we are still trying to serve him by keeping all his commandments, and hope to continue till Jesus comes to gather to himself all his dear children scattered abroad through the earth.
The wise man says, "Fear God and keep his commandments; for this is the whole duty of man." If we love God we shall keep his commandments; and if we would enter into life we must keep the commandments; and if we would have a right to the tree of life, and enter in through the gates into the city, we must keep the commandments. But we have the promise that if we suffer with Him we shall also reign with Him. Think of this, brethren and sisters. If we suffer with Him, we shall also reign with Him. Is this not a glorious promise, to reign with Christ in his kingdom? O, let us be faithful a little while longer, and when Jesus comes we shall realize this precious71promise. May we ever feel to exclaim with the poet,
"Earthly joys no longer please us,
Here would we renounce them all,
Seek our only rest in Jesus,
Him our Lord and Master call.
Faith our languid spirits cheering,
Points to brighter worlds above,
Bids us look for his appearing,
Bids us triumph in his love.
"May our lamps be always burning,
And our loins be girded round,
Waiting for our Lord's returning,
Longing for the welcome sound,
Thus the Christian life adorning,
Never need we be afraid,
Should he come at night or morning,
Early dawn or evening shade."
JOHN COLE.
Waukon, Iowa.
Hymn of Praise.
By L. E. Millne
THis blessed Sabbath morn, O Lord,
I'll sing thy praise divine;
I bless thee for thy precions word,
There's love in every line.
To thy dear courts will I repair,
To join in worship sweet;
I'll find my dearest Savionr there
Where saints delight to meet.
We'll raise onr grateful tribnte high,
To thee onr offerings bring;
Accept, dear Savionr, from on high,
The praises that we sing.
L. E. MILLNE.
Longing to Stand in Christ
By L. B. Abbey
From Sister Abbey.
Bro. White : Once more I wish to speak in favor of the truths advocated in the Review, not because I am worthy, but because my heart rejoices to read the cheering news that the cause of God is rising, and soon, we have reason to believe, we shall hear the loud voice of the third angel. Then will be shed upon the people of God the latter rain, which will enable them to stand in the day of trouble such as never was since there was a nation.
O, my soul cries out, Shall I be among the number that shall be enabled to stand when our blessed Redeemer shall appear? My heart is longing to see the day when the people of God will all be united as one, and all be seeking to be nearest like the dear Saviour. I desire above all things to get down at the feet of my blessed Lord, and wash them with my tears, and wipe them with the hairs of my head.
The exhortation in Zeph. ii, I feel anxious to heed. "Seek ye the Lord, all ye meek of the earth, which have wrought his judgments, seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger."
Soon we shall no more hear sweet Mercy's voice, pleading, "Come, for all things are now ready, she hath killed her beasts, she hath also furnished her tables." What a lamentable cry there will be among those who refuse to come to this supper which is now prepared for all who will accept of it. "They will cry for rocks and mountains to fall on them, and hide them from the face of Him that sitteth on the throne, and from the wrath of the Lamb."
O, how strange it is that people are so heedless and unconcerned, who have these truths constantly before them. But some one of the gods of this world has blinded their eyes, and benumbed their senses. Gold, silver, fine houses, or farms, or some intoxicating habit which they may have fallen into, has turned away their hearts from seeking after the living and true God.
O, what lamentable facts daily pass before our eyes. "Rivers of waters run down mine eyes, because they keep not thy law." But I can truly say of the law of God, "It is better unto me than thousands of gold and silver." I love the precious word of the Lord. Pray for me, dear brethren and sisters, that I be not drawn under the unhallowed influence of the world, but may finally gain the victory and stand with you on the mount Zion.
Yours hoping to obtain the crown.
L. B. Abbey.
Hubbardsville, N. Y.
Repentance and Readiness for Translation
By Almira T. Stevens
From Sister Stevens.
DEAR BRETHREN AND SISTERS: I desire to let you know of the mercy of the Lord to me. As I look upon the past, and see how far short I have come of adorning my profession as I should, I feel that it is all of his mercy that I am not cut off from his people. I have realized but little what it is to be truly a follower of Christ, and have passed lightly over messages which have been sent for our correction, without praying as I should to see my sins as they were. I think I am now trying in earnest to work out my salvation by confessing all my faults as I see them, and also by overcoming and forsaking them.
I believe that the Lord is at work for his people, and will help all those who will help themselves. I do thank the Lord for the strait testimonies that he has sent us through sister White. I believe they have been the means of opening the eyes of some of us here to see our sad condition before it is too late. O that they may prove a savor of life unto life. I believe the visions are an important part of the third angel's message, and will bring God's people to the unity of the faith, if heeded as they should be. O, let none of us neglect them any longer. I feel that I would live wholly to God in time to come, and profit by all the instruction which he gives me in any and every way. I do want to rise with the little company that are doing the will of God, and be prepared with them for translation.
ALMIRA T. STEVENS.
Waukon, Iowa.
A Testimony of Faith
By N. Hiddesson
From Sister Hiddesson.
BRO. WHITE: I have been trying to live the life of a Christian for more than twenty years, and have always found the Lord a present help in time of need. I have passed through some sore trials by the way, and some joyful seasons in the service of my God. I would this day give glory to his holy name for what he has done for me. Yes, my heart runs out in gratitude to him for the clear evidence he has given me of my acceptance with him. I want to have this evidence every day with me, and be found doing works of righteousness when Jesus comes, that I may be owned by him.
I thank the Lord that he has given me a willing heart to give up error for truth. About five years ago I was keeping Sunday for the Sabbath; but by hearing God's servants teach his word, and praying at the same time that I might understand it as I should, the vail of unbelief and prejudice was taken away and I could clearly see that it was my duty to keep the Sabbath. I made up my mind that with the help of the Lord I would keep the Sabbath that God gave to man. I have been keeping it ever since that time. I am trying to overcome all my faults. I want to be found without fault before the throne of God. I want to be one of those that shall have right to the tree of life.
Dear brethren and sisters, it is death to sleep now while Satan is marshaling his mighty host for the last conflict. But we can rejoice that if we are faithful we shall ere long see our absent Lord coming the second time. O, let us strive to have the evidence of our acceptance day by day, and be ready to meet him with joy and rejoicing.
N. HIDDESON.
Clyde, Ills.
D. T. SHIREMAN
By D. T. Shireman
From Bro. Shireman.
BRO. WHITE: While I read the stirring epistles from brethren and sisters, and their experience as the Spirit of God has been leading them on to light and truth, my soul is filled from the same fountain. Of late I have been made to rejoice by seeing some starting to live out the present truth. I hope that they may prove faithful to the end. We are truly living in perilous times. Satan, the great enemy of souls, will do his utmost to keep us from getting into the kingdom. Let us be on our watch and up and doing. I want to get on higher ground.
Last Sabbath a few of us had the privilege of meeting with the brethren at Waukon. We truly had a refreshing season.
Dear brethren, let us strive to bring all the tithes and offerings into the storehouse, and seek to be living sacrifices to God, holy and acceptable, so that he can use us as he will. May we be always ready to do or suffer for him so that we may reign with him in glory. Let us lay aside every idol. The religion of Christ is worth everything. Let us serve him always with an eye single to his glory.
Dear brethren, I humbly ask an interest in your prayers that I may overcome all my sins, keep all the commandments of God, and adorn the profession I make with a holy life and a godly conversation, and at last be found with the remnant that shall stand on the sea of glass.
D. T. SHIREMAN
West Union, Fayette Co., Iowa.
The Accepted Time
You are always welcome to call upon God: over the throne of grace is written, "Behold now is the accepted time."