DESTRUCTION OF THE TEMPLE, AND ISRAEL'S CAPTIVITY.
WE have said that the temple built by Solomon, retained its primitive splendor but thirty-three years. At the expiration of that time Shishak, king of Egypt, having declared war with Rehoboam, king of Judah, took Jerusalem and carried away the treasures of the temple. 1 Kings xiv, 25, 26; 2 Chron. xii, 9. Sin was the cause of this calamity; for when the king humbled himself, the wrath of God turned from him. Verse 12. This was B. C. 971.
Jehoash commenced the work of repairs B. C. 856; 2 Kings xii, 4, 5. Ahaz, king of Judah, becoming involved in a war with the kings of Israel and Damascus, robbed the temple to pay Tiglath-pileser, king of Assyria, whom he had summoned to his aid. 2 Chron. xxviii, 21, 22. B. C. 740. Hezekiah, his son, in a measure repaired this loss, but was himself finally compelled to take all the riches of the temple, to give to Sennacherib, king of Assyria, who had come against him. 2 Kings xviii, 15, 16. B. C. 713. Manasseh, son and successor of Hezekiah, profaned the temple of the Lord by setting up altars to all the host of heaven, even in the courts of the Lord. 2 Kings xxi, 4-7. God delivered him into the hands of the king of Babylon. He was loaded with chains, and carried beyond the river Euphrates. 2 Chron. xxxiii, 11. B. C. 676. But as he humbled himself and repented of his sins, he was sent back to his own dominions, when he labored to repair the profanations he had committed upon the house of the Lord. Verses 14-16. Josiah, king of Judah, labored zealously to repair the edifices of the temple. 2 Kings xxii, 4-6, &c. He commanded the Levites to put back the ark of the Lord in the Sanctuary in its proper place, and that they should no more bear it about as they probably had done during the administrations of the wicked kings who had reigned before him. 2 Chron. xxxv, 3.
But these were only slight profanations and calamities compared to the storm of destruction that was now beginning to overshadow their land. The nation had sunk to so low a depth of sin that God could no longer dwell among them. Zephaniah complains that her prophets were light and treacherous persons; that her priests had polluted the Sanctuary and done violence to the law. Zeph. iii, 4. And God says by Ezekiel, [chap. xxiii, 38, 39,] "Moreover this have they done unto me: they have defiled my Sanctuary in the same day and have profaned my sabbaths. For when they had slain their children to their idols, then they came the same day into my Sanctuary to profane it; and lo, thus have they done in the midst of mine house." And in chap. xxiv, 21, he says, "I will profane my Sanctuary." Therefore
GOD AGAIN FORSAKES HIS SANCTUARY.
It is never without a warning that God visits his people in judgment. We know of no exception to this rule. In the case before us, he first threatened the people with those strokes of his displeasure which their iniquities obliged him to inflict. We read it in these words:
"But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you rising up early and speaking, but ye heard not; and I called but ye answered not; therefore will I do unto this house, which is called by my name wherein ye trust; and unto the place which I gave to your fathers, as I have done to Shiloh." Jer. vii, 12-14; xxvi, 1-7.
What did God do to the Sanctuary in Shiloh? David thus answers this question in psalm lxxviii, 59-61: "When God heard this he was wroth, and greatly abhorred Israel; so that he forsook the tabernacle of Shiloh, the tent which he had placed among men, and delivered his strength into captivity and his glory into his enemy's hand." His threatening to do the same to the temple as he had done to the tabernacle at Shiloh, was a solemn declaration that he would forsake it.
The manner in which the people received this warning is thus set forth: "But they mocked the messengers of God, and despised his words, and misused his prophets until the wrath of the Lord arose against his people till there was no remedy." 2 Chron. xxxvi, 16.
God accomplished the judgments he had threatened upon his people, by Nebuchadnezzar, king of Babylon—the first universal empire, the head of gold, of Daniel's image. Dan. ii.
Nebuchadnezzar took away a part of the sacred vessels of the temple, and placed them in the temple of his god, Bel, at Babylon, under the reign of Jehoiakim, king of Judah. 2 Chron. xxxvi, 6, 7. B. C. 606. From this date is reckoned the seventy years' captivity; for at this time the people were carried into captivity, the sons of the royal family, and the nobility of the land made eunuchs and slaves in the palace of the king of Babylon, the king made a tributary, and the whole land brought into vassalage under the Babylonians. But kings still reigned on the throne of Judah, through their sufferance.
The behavior of Jehoiachin, son of Jehoiakim, in the year B. C. 599, induced Nebuchadnezzar to come up again against Jerusalem, at which time he prosecuted still further his ravages on the house of the Lord, and its goodly vessels. Verse 10.
But lastly, the evil course of Zedekiah, Jehoiachin's successor on the throne of Judah, at length drew down on Jerusalem that terrible destruction with which his reign ended. A rebellion on his part, brought up Nebuchadnezzar in fury to his final charge against that devoted city. After a siege of about one year the city fell, the king bound in fetters of brass was carried to Babylon, and the utter destruction that followed is thus described by Prideaux:
"In the fifth month, on the seventh day of the month (i. e., towards the end of our July) came Nebuzaradan, captain of the guards to the king of Babylon, to Jerusalem; and, after having taken out all the vessels of the house of the Lord, and gathered together all the riches that could be found, either in the king's house, or in any other house of the city, he did, on the tenth day of the same month, pursuant to the command of his master, set both the temple and the city on fire and absolutely consumed and destroyed them both, overthrowing all the walls, fortresses, and towers, belonging thereto, and wholly razing and levelling to the ground every building therein, till he had brought all to a thorough and perfect desolation." This was in the eleventh year of Zedekiah's reign, B. C. 588.
As God did at first to the Sanctuary at Shiloh, so had he now done to the Sanctuary at Jerusalem, only with tenfold heavier judgment. There the ark was only taken and might be restored; here it was destroyed. There the Sanctuary remained among them; here it was laid in ruins. There the sacred vessels, the ark excepted, remained with the Sanctuary; here they were cut to pieces and carried to Babylon. There the people still remained possessors of the land; here they were led away to suffer a dark captivity in a foreign land.
With this view before us we can readily understand such scriptures as the following: Ps. lxxiv, 3, 7; lxxix, 1; Isa. lxiii, 18; lxiv, 10, 11; Eze. xxiv, 21; Jer. li, 51; Lam. i, 10; ii, 7, 20; iv, 1. It was in this, the time of their dispersion, and desolation of their beautiful Sanctuary, that God promised to be to them as a little Sanctuary in the countries where they should come. Eze. xi, 16. Towards the close of the seventy years' captivity, Daniel prayed, "Cause thy face to shine upon thy Sanctuary which is desolate." Dan. ix, 2, 17.
Before following Israel as they retrace the steps of their captivity and return to dwell again in their own land, we wish to call attention to a few points.
1. The Sanctuary offered by Ezekiel—Has it ever been, or is it ever to be, built? Fourteen years after the Sanctuary had been destroyed, God gave Ezekiel the pattern of another to show to the house of Israel, as recorded in his prophecy. Chaps. xl-xlviii.
As it is claimed of late by some that this city and Sanctuary are yet to be built in a future and immortal state, we will commence at this end of the subject to examine its claims. We argue then that it cannot be in the immortal state; for there is to be but one Prince that shall be King over Israel in the glorified state; and that one is Jesus. Luke i, 32, 33. But the prince here brought to view, is commanded to offer not only a sin-offering, [Eze. xlv, 22,] but all kinds of offerings for himself. Chap. xlvi, 1-8. These princes were to take away exactions from the Lord's people. Chap. xlv, 9. This prince is to have sons and servants, to whom if he will he may give an inheritance; [xlvi, 16, 17;] and he is forbidden to oppress the people. Verse 18. He must therefore be a poor, frail mortal; for surely it would be blasphemous to apply all this to our Lord Jesus Christ.
And further: Christ was himself the great Sacrifice, and caused all others to cease at his cross. When he reigns there will be no oppression; for the officers will be peace and the exactors righteousness. Isa. lx, 17-22. Hence Ezekiel is not predicting the future reign of Christ over the house of Israel.
Secondly: It cannot refer to the gospel dispensation; for it was to be fulfilled while literal circumcision was in force, [Eze. xliv, 9,] which was abolished at the first advent. It was while divorce was permitted, [xliv, 22,] which is now done away. It was while there was distinction between meats clean and unclean, [chap. xliv, 23, 31,] which is not now recognized. It was while burnt-offerings and sin-offerings of bulls and goats were in force, [xlvi,] which are not now acceptable to God. Heb. x. It was while the Levitical priesthood existed, [xl, 46,] which is now superseded by the priesthood of Melchisedec which passeth not to another. Heb. v-ix.
Thirdly: It was not accomplished under the first covenant, or typical dispensation, for it was conditional, and Israel did not fulfill the conditions. It was offered to them on condition that they should be ashamed of their iniquities and put them away. Eze. xliii, 10, 11. But they were not at all ashamed of their iniquities; for when the decree was granted for their return only a few accepted of the privilege.
We may then sum up the evidence on this question as follows:
1. The promise to Israel of a city and Sanctuary is not to be fulfilled in a future and immortal state; for it is accompanied with marriages, divorces, disease and death which are exclusively confined to this mortal state. Eze. xliv, 22.
2. It was not to be fulfilled in the present dispensation; for it is accompanied with all manner of offerings and a Levitical priesthood, which ceased at the cross of Christ.
3. It was not fulfilled in the past dispensation; for Israel did not fulfill the conditions on which it was offered. In view of this testimony it must be apparent to all that this question is forever settled.
(To be Continued.)
THE ATMOSPHERIC TELEGRAPH.
The Washington correspondent of the Baltimore Sun says that the experiment of an atmospheric telegraph for the conveyance of the mails with lightning speed has been authorized by an act which has passed the Senate. The act directs the Postmaster General to test the plan of Mr. Richardson, by laying under ground a tube between Washington and Baltimore, and appropriates149ninety-five thousand dollars for the expense of the same.—Sel.
LETTERS TO BRO. SPERRY
By James White
THE KINGDOM OF GOD.—No. 3.
LETTERS TO BRO. SPERRY.
DEAR BRO. SPERRY:—The Inheritance and the Kingdom are intimately connected, being the parts of the same plan, in the development of God's purpose of grace toward man. In this connection I will notice some positions taken by D. P. Hall, who was chosen by certain ones in the West to write out their views of the kingdom and the Age to Come. I shall not, however, notice them at any great length, as I have already examined the subject of the new covenant, its inheritance and the heirs, in noticing objections to the view that the enemies of Christ will be destroyed at his coming. To those articles I would refer.
I can readily endorse what he has written in regard to the importance of the glad tidings of the kingdom; also that the kingdom arrangement is the same in both Testaments. But this fact he seems afterward to have forgotten, for he has drawn conclusions at variance with declarations in the New Testament. Judging from his article, I should conclude that he thought a great array of scripture would prove the truth of his position; but it is not the great amount of scripture quoted, but the correct application of scripture that will prove the truth of any theory. He quotes promises made to Abraham and remarks:
"The land of Canaan then lies at the bottom of God's promise concerning the everlasting inheritance promised to Abraham and his seed. Let this be distinctly noticed, as much turns upon this point. Remember it is the land of Canaan, not the entire globe, but a particular locality. Here is a place where, we apprehend, many stumble in investigating this subject." Again, "In all these instances the land of Canaan is promised, and not the whole globe, nor a locality in the clouds."
These declarations are erroneous; and as he remarks, "much turns upon this point," so is his theory erroneous, being based on such declarations. The "whole globe" is promised to Abraham. Here Mr. Hall has entirely lost sight of the New Testament view of the inheritance, and he has offered in his own writings an illustration of the fact that in this place many stumble in investigating this subject. Mark what Paul says of the extent of the promise to Abraham: "For the promise that he should be the heir of the world, was not to Abraham or to his seed, through the law, but through the righteousness of faith." Rom. iv, 13. David testifies to the extent of the gift and possession of Abraham's seed, (Christ,) and says it will be "the uttermost parts of the earth." Ps. ii, 8. The righteous, who are "heirs according to the promise," "shall inherit the earth." Gal. iii, 29; Ps. xxxvii, 9, 11; Matt. v, 5.
That the whole earth was promised to Abraham and his seed is very plain; and that too by the very promises quoted by Mr. H. in his article is evident, for they are the only promises made to Abraham. Now Paul explains these promises thus: the seed is Christ, the inheritance is the world, the saints are heirs, (with Christ,) and the earnest of God's Spirit is the token of the fulfillment of the promises. I am at a loss to conceive what he would do with Paul's comments on these promises, as he does not seem to recognize their existence, and has therefore stumbled "in investigating this subject." That view which would confine the Inheritance of Abraham and his seed to Canaan or Palestine, would also confine circumcision to the outward ordinance, and limit the heirs to the natural descendants of Abraham. And as surely as the New Testament reveals the fact that circumcision is not outward in the flesh, but is of the heart, and in the Spirit, and that he is not a Jew which is one outwardly, but the children of the promise, or the faithful of all nations, are counted for the seed, [Rom. ii, 28, 29; ix, 8; Gal. iii, 9, 28, 29.] so surely does it reveal the fact that the whole earth, even the uttermost parts, is the inheritance of Abraham and his seed. The position taken by Mr. Hall is Judaism of the narrowest kind, and out of harmony with the whole scope and tenor of the scriptures.
Paul, in Heb. iii and iv, places Canaan in the same relation to the rest that remains to the people of God, that Moses and Joshua bear to Christ, which is that of the type to the antitype. Whiting's translation of Chap. iv, 8, reads, "For if Joshua had given them the rest, then he would not afterward have spoken concerning another day." By referring to Joshua xxi, 44, it will be seen that they did enjoy rest when Joshua led them into Canaan, and their enemies were subdued before them; but that was not the rest contemplated in God's promise. That rest was the land of Canaan possessed by the literal descendants of Abraham. The rest of the promise is "the world" made "sure to all the seed." Rom. iv, 13, 16. That is in the past, and is a matter of history: this "remains," and is a matter of promise, and the object of hope.
The most positive contradiction of his theory is found in Heb. xi, where the inheritance is the subject of the promise referred to. First, Abraham is represented by Paul as looking for a heavenly country; and then, speaking of his natural descendants, even "of Gideon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets;" every one of them living in Canaan or Palestine, he says, "And these all having obtained a good report through faith, received not the promise. GOD HAVING PROVIDED SOME BETTER THING for us, that they without us should not be made perfect." Verses 39, 40. Yet Mr. Hall would have us believe that that was indeed the rest of the promise, and that which remains to the people of God; but in this he places himself in direct opposition to Paul, and of course his argument is of no value.
His expression, "a locality in the clouds," is indefinite; if by it he meant to say that the saints will never leave the earth to go to, or in the clouds, he has contradicted a plain declaration in 1 Thess. iv, 17. If he meant to say that they will not remain in the clouds where they go to meet the Lord, he has only said what all believe, and so far is beating the air. And I may be allowed to express my surprise that our opponents do not state our positions correctly, and meet them fairly, if they have the argument, instead of throwing out meaningless insinuations, only calculated to blind the eyes of those unacquainted with our faith." "In the clouds"—"beyond the bounds of time and space"—"sky kingdom," &c., are expressions thrown out as unsparingly as if there was no real, tangible locality but this sin-cursed earth. I would do them the kindness to think that they did not mean to misrepresent our views, but were only unfortunate in their thoughts which could not rise to the heavens where the Lord has prepared his throne but I fear they would not appreciate it. I will now examine this point and see whether there is not a locality away from this earth, even in heaven, promised to the saints.
I have already noticed that Jerusalem and mount Zion are in heaven; that the promise is that the followers of Jesus shall be taken there; and that the saints sing their song of triumph there. But this appears too cloudy for some, who have not faith enough to pierce through the clouds and view the glory beyond. That the New Jerusalem is now in heaven, I presume none will deny; and that this is embraced in the promise to Abraham and his seed, is capable of the clearest demonstration.
Abraham looked for a City, not built by Jews nor Gentiles, but one "whose builder and maker is God." Of Abraham and his faithful predecessors, it is said, that God "hath prepared for them a City." Heb. xi, 10, 16.
Abraham's children, the saints, have an inheritance "reserved in heaven." 1 Pet. i, 4.
That this inheritance in heaven is the City that Abraham looked for, the New Jerusalem, and the heavenly Zion, where they will stand with the Lamb, is evident from the fact that the New Jerusalem is their Mother. Gal. iv, 26, 31.
They that are Christ's, the heirs of the new covenant, the seed of Abraham, and the children of the New Jerusalem, are the same; and none but the children of Abraham are the children of the New Jerusalem. Now this fact that, in order to be constituted children of the New Jerusalem, we must become Abraham's seed through faith in Christ, is sufficient evidence of the relation existing between the promises to Abraham and the heavenly City.
This City is, and has been in the past, the Mother of Abraham's children, to an entrance into which they become entitled by doing the works of Abraham, or by keeping the Commandments of God and the Faith of Jesus. John vii, 39; Rev. xxii, 14. Of course there is, and has been, a locality in heaven which to the saints is a matter of promise.
The children of the old covenant of bondage, would be at home in Canaan, Palestine, or "Jerusalem which now is," for she is their mother; but Abraham's faithful seed will be at home only when they arrive at the free heavenly Jerusalem. That they will be taken there has been already proved.
Prov. viii, 21, has been quoted to prove that the saints do not go to heaven: "That I may cause those that love me to inherit substance." This would be in point provided that God himself, his temple, and his throne, were non-entities, and that Christ had gone no where. But Paul says to those that suffered loss for Christ's sake, "Knowing in yourselves that YE HAVE IN HEAVEN A MORE ENDURING SUBSTANCE," Heb. x, 34. So we can assure those who look to Canaan or Jerusalem, because they desire substance, that we have a substance, even in heaven, undefiled, and more enduring. That is perishable; it will be shaken by the voice of God, and be removed. This is eternal; it cannot be shaken; it is incorruptible, undefiled, and will not fade away. Praise God for the blessed hope! J. H. W. (To be Continued.)
TENT MEETINGS AT HILLSDALE, MICH.
By Merritt E. Cornell, Joseph Bates
WE held meetings in Hillsdale, altogether about four weeks. Bro. Bates took Bro. Waggoner's place the last week, he not being able to continue in consequence of sickness. For want of time we only state the result of the meetings, leaving many interesting circumstances and incidents without notice. The time was all improved as far as possible, every evening and prayer-meetings on Sabbath and First-day mornings. On the third First-day eleven were baptized. And the next day (Monday) one more was baptized. The next First-day there were nineteen baptized, and on the last, twenty-three more, making in all fifty-four. A large concourse of people were assembled to witness these baptismal scenes. These were solemn seasons, and a deep and lasting impression is made upon many minds. Most of those baptized had been as they supposed baptized by sprinkling; others had never made any profession, and only two had ever been baptized by immersion. There are about fifteen others who have embraced the Sabbath that are satisfied with their former immersion, so that there are in all about seventy Sabbath-keepers at Hillsdale.
When we commenced meetings there was not a Sabbath-keeper living within ten miles that we knew of. There are thirty-six subscribers for the Review at Hillsdale. Truly the Lord is good and the present truth is mighty. To the Lord be all the glory. Amen!
M. E. CORNELL.
JOSEPH BATES.
Hudson, Mich., Sept. 4th, 1856.
P. S. While preparing the way for meetings here, we have received information that others in Hillsdale have decided to keep the Sabbath since we left, and they have commenced their meetings. Our meetings commence here this evening.
M. E. C.
J. B.
Love not the World.
By A. S. H.
STRONG and repeated inducements are held out in the word of God to lead his people to set their affections on things above, and not on things on the earth. "On things above" we may with safety bestow all of our affection. Yes, our affection may twine there with a fondness beyond the power of language to express, and the smiles of the Lord rest sweetly and constantly upon us still. But when our love falls back upon this poor dark and dreary earth and its objects, how soon we lose sight of the soul-inspiring promise of the holy Bible, and of heaven with all its joy.
Many reasons might be presented and urged why Christians should "love not the world." We will here present but a few. Let us then look back over the mouldering generations of the past, to the moment when the great Creator "saw everything that he had made, and, behold, it was very good." "When the morning stars sang together, and all the sons of God shouted for joy." All was then lovely and fair.
Man was there surrounded with everything calculated to render life happy and desirable. The earth new from the hand of its Creator, was bathed with his own glory; for sin had not appeared to mar the handy work of God.
But, alas, soon the earth received her dreadful shock, by the fall of man! From that time forward upon this world and the things that are in the world, the blight of sin has rested too heavily to possess the affection of the people of God. There is nothing substantial here. All is passing. The brightest and fairest prospect of the worldling to day, may be his darkest, and most-to-be dreaded, to-morrow.
Again, our Master, our Leader, has declared, "My kingdom is not of this world." He had not where to lay his head. "He is despised and rejected of men; a man of sorrow and acquainted with grief."
Said Jesus, "If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." John xv, 19. "I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world." Chap. xvii, 14.
Let fallen churches talk of loving the world, and being loved of the world; but may the Lord help the remnant, who keep the Commandments of God and the Faith of Jesus, to remember that "the friendship of the world is enmity with God; whosoever therefore will be a friend of the world, is the enemy of God." James iv, 4.
Let worldlings heap together treasures for the last days; but let those who love the appearing of the just One, lay up treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal; "For where your treasure is there will your heart be also."
If then our blessed Redeemer has chosen us out of the world, why should we, how can we, love the world? May the Lord in tender mercy forbid that our sensibility should be blunted, and our energies crippled in his service, and we make ourselves "the enemy of God," by loving this poor, fading, passing world, which is doomed to immediate destruction, with all the ungodly.
Again: Ye cannot serve God and mammon. I greatly fear that some who profess to be walking in the light of the Third Angel's Message are overcharging themselves with the cares of this life. I have looked upon the possessions of some, and to me they look more as though "My Lord delayeth his coming," than as though it is near, even at the doors. Brethren and sisters, are these things so? May the Lord help us to remember that our works as well as words are to preach. They tell powerfully for or against the truth! If the spirit of the world creeps into our hearts the Spirit of Jesus departs. O, grieve not that tender Spirit!
But John presents a reason sufficiently strong why we should love not the world: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John ii, 15. Mark the expression, If any man love the world, the love of the Father is not in him.
Many strong temptations, well calculated by the great deceiver to lead us in our affections away from the truth and the love of it, surround us; but by the grace of God assisting we can obtain the victory over the world and the flesh and the devil.
But if we would do this we must be awake; we must be active in the service of our heavenly Master. I do feel, and deeply feel, while I write on this point. We are doing our last work for this poor, perishing generation of men. The world seems to me much like a great cradle, in which the enemy of all righteousness is rocking its inhabitants to sleep. O, awake, ye lovers of our returning Lord! Set your affections on things above. And, Love not the world.
A. S. H.
Princeton, Mass.
The Vine of the Earth.
By D. Hewett
DEAR BRETHREN:—We are beset by many on almost every side to vote at the next presidential election, who hold out as a great inducement to us the non-extension of American Slavery under the expected administration of Fremont. These principles at a superficial view may appear somewhat plausible, but test them by sound reason and Bible truth, and they will fall to the ground.
Firstly, these politicians do not pretend to ameliorate the condition of the poor slave, only that he shall not be sold and transferred into another State, that has been made out of a free Territory; but Slavery still exists in quite a number of States, and many of them very large, and there is still room enough for the poor slave to toil and be sold until great Babylon shall be destroyed, which is found dealing in slaves and the souls of men. Rev. xviii, 13.
Thus we see that voting will not effect anything; for the slave will not be liberated till the mighty angel sent from heaven does the work, breaks his chain, and lets him rise in triumph and leave his master in confusion.
My brethren, is not the world fast being bound in bundles to be burnt, and reaped by that fifth angel’s sharp sickle that shall gather the clusters of the vine of the earth, (secret societies and all political parties,) and cast them into the great wine press (seven last plagues) of the wrath of God. Rev. xiv, 17–20. O, my brethren, I hope that we shall not be found in these clusters, but with the 144,000, having our Father’s name written in our foreheads. Rev. xiv, 1.
I believe that all admit that the United States is symbolized by the two-horned beast, [Rev. xiii.] and will make more effectual laws for the observance of Sunday, (mark of the beast, verse 17,) and that no man may buy or sell, save he that has the mark, or the name of the beast, or the number of his name.
Dear brethren, it will be a dreadful calamity indeed to be found with any of those parties that break God’s holy and immutable law, and make an image to the beast, (Papacy,) that you shall not buy your daily bread, nor sell it to your starving brother, but must keep Sunday on the dreadful penalty of death.
The prophet Isaiah had a prophetic view of these times in the 8th chapter. The 12th verse reads, Say ye not a confederacy to all them to whom this people shall say, A confederacy; neither fear ye their fear nor be afraid. We discover here a great confederated cluster of people with fear, perhaps about Kansas, &c. But, my brethren, what is our duty? Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. Verse 13.
Please read the remaining portion of the chapter, and you will, beyond a doubt, ascertain that this point of chronology belongs to these days. Now is the time for us to act wholly for God, and have on the armor of God, and have our conversation in heaven from whence we expect the Saviour soon. Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants whom the Lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. Luke xii, 35–37.
My brethren, shall we spend our time in political campaigns to elect Buchanan or Fremont, when we so soon expect Christ in all the glory of his Father, and all the holy angels with him, when he shall sit upon the throne of his glory? Will not that be far better than a mortal president elected for four years? Christ is to be King over all the earth. Zech. xiv, 9. We find in Daniel [chap. ii, 44.] that the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Amen. And the kingdom and the dominion and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Dan vii, 27.
My dear brethren, let us lay aside every weight and the sin that doth so easily beset us, and run the (christian) race that is set before us, and look to Jesus and not to man, the Author and finisher of our faith. Where is the blessed Jesus? He has set down at the right hand of God. O may our treasure and our hearts be there. D. HEWETT.
Battle Creek, Mich., Sept. 7th, 1856.
Extracts from Letters.
By Editor
Bro. C. W. Stanley writes from Giddings P. O., Wis.:—"The Review comes to us a welcome messenger, and by the assisting grace of God we are determined to stand by the truths that it advocates, and do what we can to help spread them. They are none the less precious than when we first saw them in all their force and beauty; but even more precious as we see from time to time the evidence of their truthfulness. We feel almost alone, as the Sabbath-keepers are so few and scattering, and there are none in this part of the country to occasionally preach to us the word."
Bro. J. H. Bates writes from Green Vale, Ills.:—"We are encouraged to press forward and hold on to the truth, when we read how the cause is rising in different parts of the field. God is blessing the labors of his servants in bringing the honest ones to see the truth. Four were brought to see the position151they stood in, in breaking the commandments of God, (or the fourth one,) and the difference between keeping God's Sabbath and the Pope's, under the preaching of our beloved Joseph Bates, and are strong in the faith of the soon coming of the Saviour. We have meetings every Sabbath, and the Spirit of the Lord is with us in blessing our feeble efforts in keeping his commandments.
"Northern Illinois is a great field for labor. The harvest is truly great but the laborers few. My prayer is that the Lord will send more laborers into this part of his vineyard."
NOT THY REST.
Arise ye and flee, for this is not thy rest.—Micah ii, 10.
No, "not thy rest," poor pilgrim, worn and weary,
Foot-sore and fainting on life's darksome waste;
Thy sky o'ercast, the storm-clouds howling dreary,
And threat'ning death in every angry blast.
No, "Not thy rest," for there's no safety near thee,
And moth and rust corrupts thy choicest things;
The midnight thief breaks thro', and scorns to fear thee,
And all thy boasted treasures make them wings.
No, "not thy rest," thy direst foe within thee
Betrays thy soul in every passing hour;
Passions and lusts and fair temptations win thee,
And make thee feel the arch-deceiver's power.
Then "rise and flee;" there is a rest above thee,
No moth, nor rust, nor thief can enter there,
Nor hard oppresser, dark assassin, move thee;
Not even death shall cloud thy brow with care.
Yes, there's a rest, poor weary, wandering stranger,
Arise and flee, and let thy soul be glad;
In that blest home they never reck of danger,
No foot is weary, and no heart is sad.
Then "rise and flee," the Saviour comes to meet thee;
And all thy loved companions gone before,
With outstretched wings and holy joy shall greet thee,
And enter with thee, Canaan's peaceful shore.
There evermore the ransomed millions wander,
And bathe for ever in that boundless flood;
There tune their harps, and deathless praises render
To Him who bought them with his precious blood.