Earlier text: AN EXHORTATION TO CHRISTIAN PERFECTION"Sanctify them through thy truth; thy word is truth."
BATTLE CREEK, MICH. JUNE 18, 1857. —
"AND I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues; for in them is filled up the wrath of God." Rev. xv, 1. Whenever we read in the word of God of special denunciations of wrath, it is natural that we should first inquire when and upon whom they are to be executed. Such is the inquiry we now institute in reference to the plagues above mentioned. What are the seven last plagues? when are they to be poured out? and who are to experience them? The position has been taken by many that at least six of these plagues are already in the past. From this we must dissent, being held to the belief that they are all of them yet future, from the following considerations: 1. They are denominated the seven last plagues; and it is said that in them is filled up the wrath of God. Nothing can be later than the last; and we can look for no further manifestation of judgment, than that which is brought to view under the symbol of a vial filled up and poured upon the earth. These plagues then are to be the last manifestations of God's displeasure against the wicked inhabitants of the earth—the last great rebuke upon sin and sinners, in which an age of abused probation, rebellion and corruption will have its close. But it may here be said that the expression, seven last plagues, does not necessarily imply that they are yet future. They may be the last plagues and yet have their commencement far in the past, it being only necessary that they reach, in consecutive order, to the end of time, so that there may be no others beyond them. There might be force in this, were it not for the evidence we have that the time in which they are to be fulfilled cannot be thus extenuated. There are points specified for their commencement and termination. There are events marked out between which, as bounds plainly set, we can alone look for the fulfillment of the judgments under consideration. These will appear clearly defined as we proceed. 2. They cannot be poured out till the work of the sealing angel of Rev. vii, is completed; since it is evident from the first three verses of that chapter that in the four winds which are held till the servants of God are sealed, and in order that they may be sealed, are contained the seven last plagues. As therefore the judgments represented by the "four winds of the earth" cannot come till the servants of God are sealed in their foreheads, we may not look for the seven last plagues which follow in the same train, previous to that time. 3. The first part of the warning of the Third Angel [Rev. xiv, 9] to those who worship the beast or his image, whose message we have the fullest assurance is now going forth, brings to view the same scenes when it says that "they shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation." If the expressions, the wine of the wrath of God, poured out without mixture, and vials in which is filled up the wrath of God, do not denote the same judgments, we mistake greatly the meaning of the language. Such is the threatening uttered by the Third Angel; and we may expect that when his message ceases, it will be executed speedily. 4. We find by looking at the fulfillment of these plagues, that the first one is poured out upon those who have the mark of the beast, and who worship his image—the identical work against which the Third Angel now warns us. This is conclusive proof that these judgments are not poured out till after this angel closes his work, and that the very class who hear his warning and reject it, are the ones to receive the first drops from the overflowing vials of God's indignation. 5. These plagues are poured out before, and just prior to the second coming of the Lord; for it is said under the sixth plague, "Behold I come as a thief," &c. Rev. xvi, 15. 6. Another, and more definite testimony as to the commencement and duration of these plagues, is found in chap. xv, 8. "And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled." What is the temple here introduced? Evidently that which is mentioned in chap. xi, 19, where it says, "The temple of God was opened in heaven and there was seen in his temple the ark of his testament." In other words, we have before us the heavenly Sanctuary. The testimony is then that when the seven angels with the seven golden vials receive their commission, the temple is filled with smoke from the glory of God, and no man can enter into the temple, or Sanctuary till they have fulfilled their work; there will therefore be no ministration in the heavenly Sanctuary during this time; consequently the close of the ministration of the Tabernacle above, marks the time for the commencement of the outpouring of the seven last plagues. Christ is then no longer a mediator; mercy, which has long stayed the arm of vengeance, pleads no more; the angels with the four winds no longer act under restraint; for the object for which they waited is accomplished—the servants of God are sealed. What then could be expected but that the winds should be loosed, the "storm of vengeance fall," and earth be swept with the besom of destruction? Having now shown the chronology of these judgments, that they are just before us, in the near future, treasured up against the day of wrath, we proceed to inquire into their nature, and what will result when the solemn and fearful mandate shall go forth from the temple to the seven angels, saying, Go your ways, and pour out the vials of the wrath of God upon the earth. Here we are called to look into the "armoury of the Lord," and behold the "weapons of his indignation." Jer. l, 25. Here are brought forth the treasures of hail, which have been reserved against the time of trouble, against the day of battle and war. Job xxxviii, 22, 23. THE VIALS AND THEIR EFFECTS.
"And the first went and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image." Rev. xvi, 2. Is there any reason why we should not regard this as strictly literal? We know of none. These plagues are almost identical with those which God inflicted upon the Egyptians as he was about to deliver his people from the yoke of bondage; and the literality of those we have never heard called in question. God is now about to crown his people with their final deliverance and redemption, and his judgments will be manifest in a manner no less literal and terrible. What the sore here threatened is we are not informed; but perhaps it may be best illustrated by a reference to Ex. ix, 8–11: "And the Lord said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh; and it shall become a small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man and upon beast throughout all the land of Egypt," &c. Whatever the antitype of this may be, we see no reason why it will not be as literal and as real. "And the second angel poured out his vial upon the sea; and it became as the blood of a dead man, and every living soul died in the sea." Verse 3. "And he third angel poured out his vial upon the rivers and fountains of waters; and they became blood. And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments." In illustration of these two vials we refer to Ex. vii, 17–21: "Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. And the Lord spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned into blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river: and there was blood throughout all the land of Egypt." Such is the description of the terrible judgment of this nature which has been literally experienced by men. Its repetition in these last days will be a terrible retribution for "the blood of saints." And though we can hardly conceive of the horrors of that state of things, when the pools and fountains and rivers of water shall be loathsome and stagnant blood, the justice of God will stand vindicated, and his judgments approved. Even the angels are heard exclaiming, Thou art righteous, O Lord, because thou hast judged thus; for they have shed the blood of saints and prophets. Even so, Lord God Almighty, true and righteous are thy judgments. "And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory." It is worthy of remark that every succeeding plague tends to augment the calamity of the previous ones, and heighten the anguish of the guilty sufferers. We have now a noisome and grievous sore preying upon men, inflaming their blood, and pouring its feverish influence through their veins. In addition to this they have nothing to allay their parching thirst but putrid blood; and as if to crown all, power is given unto the sun, and he pours upon them a flood of liquid fire, and they are scorched with great heat. Here, as the record runs, their woe first finds utterance in horrid blasphemy. "And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds." We learn from this testimony that the plagues do not at once destroy their victims; for those who were at first smitten with sores, we find still living under the fifth vial, and gnawing their tongues for pain. An illustration of this vial will be found in Ex. x, 21–23: "And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: they saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings." Reader, can you conceive of a picture of more hopeless and abject misery than must result from the outpouring of these vials of unmixed wrath consecutively upon the earth! You who do not love to contemplate it in prospect, make haste to escape it in its dread reality. "And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was5dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walked naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon." This vial will more particularly claim our attention, as it contains several points in regard to the application of which all minds have not yet been decided. The view we may take may differ from some; many it may not help; yet we shall endeavor frankly to state our convictions and the evidences that have produced them. The sixth vial is poured out upon the great river Euphrates, and the waters thereof are dried up. Says J. Litch, "The great river Euphrates will be as literally dried up, to make way for the kings of the eastern world to come up to Jerusalem and Palestine to that battle, as the same river was dried up before Cyrus, when he entered and took the city of Babylon, or as the Red Sea and Jordan were dried up to make a highway for Israel through their bed." By this it will be seen that Eld. Litch applies this prophecy to the literal river Euphrates. But what is the river Euphrates, and what its political influence? It is an ordinary river of Asia, some 1500 miles in length, was easily turned from its channel by Cyrus, and did not then, and would not now, offer an obstruction, at all serious, to the progress of an advancing army. The river is dried up that the way of the kings of the east might be prepared. But there is no literal river on the face of the globe, which in these days would impede for scarcely a moment the march of an army. Take our own Mississippi, for instance, and how long would it check a body of soldiery? But the Mississippi is four times as large as the Euphrates. We say, then, that we cannot see the force of an argument which would make it necessary to pour out a special plague to dry up a river to prepare the way of the kings of the east, when the same river, even at flood tide, would present no impediment to their progress. We cannot see how God would take special means to accomplish certain ends which could not result in any possible advantage. What then is meant by the river Euphrates? We answer, It must be a symbol. It occurs but twice in the New Testament, the other passage being Rev. ix, 14: "Loose the four angels which are bound in the great river Euphrates." No one contends that here the literal river is meant, and that four angels were literally bound in the midst of the waters; but it is invariably referred to the Ottoman empire. On this passage, Mr. Litch himself remarks that "the four angels are the four principal sultanies of which the Ottoman empire is composed, located in the country of the Euphrates." We see no reason for making a different application in chap. xvi, 12. Then, says one, notwithstanding you contend for the literality of the plagues, you would nevertheless make one of them a symbol. We answer, No. A power is introduced, it is true, under the sixth vial in its symbolic form, just as it is under the fifth, where we read of the seat of the beast, which is a well known symbol; or as we read again in the first plague of the mark of the beast, his image and its worship which are also symbols. It is no objection to the literal interpretation of any of these plagues, to find well known symbols occasionally introduced. If we are to understand by the river the Turkish empire, the drying up of its waters would be the cessation of its nationality and power, accompanied perhaps with more or less destruction of its people. The effect of the sixth vial will be the literal accomplishment of this. But the drying up of a river is not the work of an instant. It denotes an operation continual and gradual. If therefore we look forward under the sixth vial for the full accomplishment of this work, it would not be strange if we find the process already commenced. We turn to the pages of history and find it so. A few extracts to the point we will give, as we find them introduced by Dr. Cumming in his work entitled, "The End." After speaking of the various causes which since the year 1820 have been making their inroads into the power and greatness of the Mussulmans, he quotes from a writer who says: "Altogether, decay seems to have written herself in characters so legible upon Turks and Turkey, upon natures and institutions, as to suggest the conclusion that such a people cannot be expected long to maintain a national existence; and perhaps to force upon the mind the question whether it be for the interests of humanity and civilization that they should be allowed to retain possessions which are clearly misplaced in their hands." Again: "A retrospect of these successive struggles in which the Porte has been engaged, and a sense of the inconvenience, if not danger, to which all Europe is exposed by their perpetuation, press upon all thoughtful men the question—What is to become of Turkey? All feel that her position is so insecure, her power of resistance so doubtful, and a right adjustment of her difficulties so necessary to continental tranquillity, that some time or other the consideration of her future will have to be entertained with a view to some permanent settlement of her prospects. In the East and elsewhere men are speculating on the chances of a partition of the empire among the leading powers." "Providence is writing in the page of the modern newspaper the fulfillment of ancient Apocalyptic predictions. All that is distinctive of Mahometanism and Turkey in Europe is rapidly disappearing. . . . The rapid consumption of the Moslem population; the gathering of all nations as if to celebrate its funeral obsequies; the cry of the Muezzin becoming fainter and almost spent as it is tremblingly uttered from the distant minaret; the waning of the crescent till the mere rim or edge of it is visible in the Turkish firmament; all are proofs that a great epoch in prophecy is fulfilled: they seem to echo what God predicted, 'It is done; thy words are truth.'" The End, pp. 126, 127, 134. With this view of the subject it may be asked, how the way of the kings of the east is to be prepared by the drying up of this power. The answer is obvious. Turkey holds possession of the land of Palestine and the sacred sepulchres. Here is the bone of contention. On these the nations have fixed their covetous and jealous eyes. It was in disputes in regard to these that the late war in the Crimea had its origin. But though Turkey now possesses them, and others want them, it is nevertheless thought necessary to the "continental tranquility" that Turkey should be maintained in her position, in order to preserve, as it is called, the "balance of power." Her office therefore at present seems to be merely like that of a great and distended shell, which so long as it can be kept from collapsing, keeps at distance belligerent and hostile powers. It was to preserve the integrity of Turkey, that England and France took up arms in the late contest. But what has been the effect on Turkey? We quote again from Dr. Cumming. "Our endeavors to help Turkey have only precipitated more speedily its decay, not by our fault, but on laws and principles higher than statesmen naturally can be expected to recognize or act upon. For what are the results and consequences of this war? At this moment the property of the mosques has been confiscated; the Sheikul-Islam, or, as we should call him, the Archbishop of Canterbury, has been deposed; and Mahometanism at this moment, whether Russia were to triumph or Russia to fail, is form are started and great changes are threatened. What is all this? It is poor man laboring under a equally un effete, exhausted and thing gone." * "Great systems of administrative re- piricism to arrest the current, to resist the sure word of prophecy, or to prevent what must in the fullness of the times be completely fulfilled." Thus we see that even efforts to strengthen have only weakened this withering power, and her inevitable doom is branded upon her forehead. What particular agencies will be employed, or in what way employed, to finish the work when the proper time arrives we need not inquire. BATTLE CREEK, MICH., MARCH 17, 1857
By Editor
BATTLE CREEK, MICH., MARCH 17, 1857
WHAT DOES THE SABBATH COMMEMORATE?
By C. W. Speary
BRO. SMITH: On hearing a Baptist minister, a few weeks since, try to prove the first day of the week to be the Sabbath, and have it commemorate redemption, I was led to ask myself, What does the Sabbath commemorate? The minister first disposed of the seventh day by saying that it was placed among the ordinances and was against us, therefore it was nailed to the cross, and taken out of the way. He said it was against and contrary to us, because it was not in the power of man to keep it, for it was a holy command, and it took a holy man to keep it. Query. If a holy command is against man, how can a carnal command written on the heart save or convert man? And if it was necessary to nail the fourth command to the cross because it was holy, it must be equally necessary to nail all the rest, for all were holy. Ps. xix, 7; Rom. vii, 12. He then tried to show that the first day must be kept as a Sabbath to commemorate redemption, and made many incorrect assertions, from which he drew inferences that the first day must be the Sabbath, one of which was, "It was an oft repeated expression that Christ met with his disciples on the first day of the week to break bread," but no scripture presented for proof. And while he labored to get something to commemorate redemption, I asked myself, What authority has he for taking the Sabbath for this purpose? Must we make an event fit the memorial, or a memorial fit the event? The latter is the only thing which can be done. But what does the weekly Sabbath commemorate? It is a rest-day, and must refer to one event only. With this idea before me, a few corresponding illustrations made the subject of force to my mind. Reader, will you ponder them? Will the celebration of the fourth day of July commemorate but one event? or will it commemorate the death of George Washington also? It has a fitness to one event only. But, said an Advent minister to me a short time since, It might commemorate the death of Jefferson because he died on that day. If this be true, why not for all who died on that day? But to the Scriptures. When Samuel fought with the Philistines and gained the victory, he took a stone and set it up and called it Ebenezer, because the Lord had helped him. This was a memorial of that event. Again, when Jacob was sleeping on a stone for a pillow, and the Lord met him in a dream, and showed him the ladder, and the angels ascending and descending, he took the stone and set it for a pillar and called it Bethel, because the Lord met him there. This was a memorial of that event. How would Bethel signify or commemorate Samuel's victory or Ebenezer for Jacob's experience? Each must have its proper application. The stones which Israel set up after passing over Jordan will commemorate the cutting off the waters before the ark of God only. The eating of unleaven bread will only commemorate one event. The Lord's supper will commemorate nothing but the death of our Saviour. Baptism is a fit memorial only for Christ's burial and resurrection. So the Sabbath, or Rest-day, can refer only to the Rest-day which God had after creating the world. But when men take another day for the Sabbath, and have it commemorate another event, they rob God of his honor wherein he has said, hallow my Sabbaths; and they shall be a sign between me and you that ye may know that I am the Lord your God. Eze. xx, 20. Reader, you that call the first day of the week the Sabbath, look your Bible through and see what authority you have for keeping or calling it the Sabbath. But when you are so bold as to apply the term Sabbath to the first day of the week after the light shines, remember you are following in the wake of the Man of Sin who exalts himself above God. But if the Lord be God, serve him. Keep God's commandments and not offend in one point, is the only passport into the Celestial-City. Let us not presume to instruct the Almighty, but humble ourselves and strive to enter the straight gate. Yours striving for durable riches.
C. W. SPEARY. Repentance from a Lukewarm State
By Marcia S. Avery
DEAR BRETHREN AND SISTERS: It is a long time since you have heard from me. My condition has in truth been sad indeed. "Wretched, and miserable, and poor, and blind, and naked," but notwithstanding all this, I feel that the goodness of God has been great, inasmuch as he has not permitted me to give up the precious truth; and I now have through his abundant mercies, a willingness as well as a great desire, to see myself, be zealous and repent, lest I am spued out of his mouth, or become a castaway at last. I long to get open the door of my heart that Jesus can take the full possession. Although I have long been trying to do this, I am still unsatisfied and often when I see my inclination to selfishness, impatience, and even a fretful complaining spirit, I have many fears that I shall come short of the inheritance that those alone who are faithful and overcome can hope to receive. As I review the past, and see how insensible I have been of the Lord's goodness, how half-hearted in loving and serving him and how much the love of the world has found a place in my affections, I feel truly sorry. I have made a great profession before the world, but have greatly failed in living it out, and showing by my daily walk and conversation that I was living in the perils of the last days. O how have I suffered myself to sleep and be at ease in this lukewarm state, not realizing the awful danger I was in till aroused by the true Witness. And even yet I have fears that I am not wide awake and engaged as I should be in this all-important work. I see there is some difference as yet in the minds of some as to what the gold is, and as we are counselled of Jesus to buy of him that we may be rich, it seems to be of the most vital importance, that we know what it is. It looks very plain to me that it is charity, or love, from the following scripture. 1 Cor. xiii, 2, 3. And though I have all faith, so that I could remove mountains, and have not charity I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity it profiteth me nothing. I feel that I have lacked in this, and had I been in possession of that love that heareth, believeth, hopeth and endureth all things, I should never have been so poor as I was found. 13th verse. And now abideth faith, hope, charity, these three; but the greatest of these is charity. We also read in Col. iii, 12, 13 that we are to put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another; but the 14th verse says, And above all things put on charity, which the bond of perfectness. According to 1 John 2, 10 He that loveth his brother, abideth in the light, and there is none occasion of stumbling in him. Thus it appears plain to me that had the brotherly-love continued which was manifested in the Philadelphia state of the church, there would have been none occasion of stumbling among us; and if as we read "faith cometh by hearing," how then do we buy it. O I do long for the pure love of Jesus in my heart. I know it is what I need; and when I have it fully, I believe I shall also have the white-raiment and eye-salve, or the means to obtain it. Dear brethren and sisters, I can say truly that I have an increasing interest in the Review. I love to hear from the scattered flock, their hopes of overcoming, and their determinations, through faithfulness, of gaining a glorious inheritance. Yes, I have often been made glad for the instruction I have gathered from its columns. I yet remember with satisfaction and I trust with gratitude that excellent article on keeping the heart; also the essay on secret prayer. I take courage as I there read of the onward march of truth, of the rise of the Third Angel's Message, and the increasing zeal of the remnant. The little church here I trust are rising, endeavoring to cut loose of the world, and be ready for the soon coming of Jesus. Last March we were much strengthened by the meetings that were held in this place by Brn. Holt and Cornell who faithfully set before us our miserable condition, and comforted us with the words of life, exhorted us to zealous repentance. May the Lord abundantly reward their labors of love. I shall never forget the soul-stirring exhortation of Bro Holt at his departure. During our lukewarm state a number left our ranks, but our hearts were made to rejoice that after listening to the truth, as set forth by Brn. H. and C., three of that number in our immediate neighborhood arose and with full hearts confessed their wrongs, and their determinations to trample the holy law of God no longer under foot. About three weeks since we were also made glad by the coming of Bro. Bates. He continued with us four or five days presenting the truth in its beauty. O how plain and lovely the truth appeared; and as he spoke of the mediation of Jesus, I was made to realize more than ever that we have not an High Priest which cannot be touched with the feelings of our infirmities. I feel truly that our privileges are great, that we have an opportunity of hearing the great saving truths of the Bible, of reading that holy book for ourselves, and as yet, of keeping the commandments; and we find here that the nearer we do the will of God, and follow the Lamb whithersoever he goeth, the more persecution arises. This we should esteem as a privilege; to suffer the frowns of the world, remembering that the servant is not greater than his Lord. O that we may live near the Lord; having our walk close with him; and then though the wicked may rage, and all our kindred and earthly friends forsake us, we may know if we are engaged in the good cause, the Lord is on our side. O is not this enough to know that such a friend is ours. The kingdom is near, and we must be diligent and watch that we fall not out by the way. We must show to unbelievers by our conversation, and all our works that we have come out from the world, and are dead to its pleasures and praise, and are seeking for that City whose builder and maker is God. O for grace to overcome that I may finally meet you all in the kingdom.
MARCIA S. AVERY.
Locke, Mich., May 30th, 1857.
Yours,
Battle Creek. DEAR BRETHREN AND SISTERS:
By D. S. Frisbie
DEAR BRETHREN AND SISTERS:
We are living in a solemn time which has long since been foretold by the prophets and apostles. We are truly surrounded by many perils, of which we have been timely apprised in order that we might escape all those things that are coming on the earth, and might gain an inheritance in the kingdom of God. Oh, could we but realize as we should the privilege we have granted unto us, of becoming the children of God, how much greater would be our efforts to overcome every besetment and have our lives compare with the humble pattern left for us to follow. We should not then compare ourselves with ourselves and measure ourselves among ourselves, in order to justify our own crooked ways; but the enquiry of our hearts would be, Am I ready to meet Jesus? Do I reflect his image in all my ways? Dear brethren and sisters, are we ready to meet Jesus. We must be ready before he comes in order to be found waiting when he shall appear; for such only have the promise of being saved. Oh that there might be a getting ready among the remnant. I feel like striving anew for the kingdom. I have much to overcome in order to be found of him without spot and blameless. “Come let us gird ourselves anew,
To win the heavenly prize,
Nor slack until our journey's through
And we with Christ arise. Then shall our songs be to the Lamb
Who wonderous grace hath given,
Who hath redeemed us from the earth,
To reign with him in heaven. The earth in beauty will be robed,
And be our final home;
Then will the prayers be answered,
Which saith Thy kingdom come.” Yours seeking to enter into life. D. S. FRISBIE.
Battle Creek, Mich., June 1857. Be Strong in the Lord
By Elizabeth L. Jones
DEAR BRETHREN AND SISTERS; I do feel like saying, Be strong in the Lord, and let no one take your crown. I do know that we are not following7 the doctrines of men, but the Scriptures of truth are our guide. They plainly teach the way to obtain eternal life, and also plainly show us that we are living in the last days. I am truly thankful that my lot has been cast here in Monterey, among Sabbath-keepers. I feel a strong attachment for all those that keep the commandments and love the appearing of our blessed Saviour. I would say to my dear distant friends who have but recently commenced to observe the Lord's Sabbath, let not persecution overcome you: but hold fast the truths of the Third Angel's Message, and Jesus will enable you to overcome all trials. I feel to rejoice for what the Lord has done for me, although I am altogether unworthy. I am striving to meet all the dear saints in the kingdom. In hope of eternal life, ELIZABETH L. JONES. Monterey, Mich., May 31st, 1857. 54 THE REVIEW AND HERALD [VOL. X Saviour, blessed should I be,
Could I always trust in thee;
Trust thy wisdom me to guide,
Trust thy goodness to provide;
Trust thy saving love and power,
Trust thee every day and hour;
Trust thee as the only light
In the darkest hour of night;
Trust in sickness, trust in health,
Trust in poverty and wealth;
Trust in joy and trust in grief,
Trust thy promise for relief;
Trust thy blood to cleanse my soul,
Trust thy grace to make me whole;
Trust thee living, dying too,
Trust thee all my journey through;
Trust thee, till my feet shall be
Planted on the crystal sea;
Trust thee, ever blessed Lamb,
Till I wear the victor's palm;
Trust thee, till my soul shall be
Wholly swallowed up in thee.—Sel. Heeding the Laodicean Message
By Wesley Holden
Bro. Smith: While hearing Bro. White and others preach on the message to the Laodiceans, and reading the many cheering epistles in the Review from the lonely pilgrims scattered abroad, acknowledging its application to us, I thought probably it was truth, and at times felt some the importance of arising, but hardly knew how. Thus time passed on until quite lately, when a chastening came. I have truly felt that this was from the Lord, and would kiss the rod that made me smart. I can now see that my feet were almost gone, my steps had well nigh slipped. As described in the message, I was wretched, and miserable, and poor, and blind, naked, and knew it not. I thought I was doing quite well. I still fear that I do not sufficiently realize the great importance of obeying this message. The thought of its being the last message to the church, and its having now been sounding some time makes me feel that I must make a start or be spued out of the mouth of the Saviour. May the Lord lend me his helping hand that I with you may heed its warning, and anoint my eyes with eye-salve that I may see and confess all my sins, and have them blotted out when Jesus leaves the Sanctuary. By comparing the present with the past I think I can see that a change has come over me. Twelve or fourteen years ago, when the cry came Fear God and give glory to him, &c. there was love kindled in my soul, burning bright for the coming of Christ. I realized something of what was to he accomplished by his coming; that the pilgrim sleepers who have long been slumbering in the dust would awake, the living be changed, and they unite to take their flight from earth to meet him in the air and live in a fairer clime as children of one Father's happy, immortal family. But alas! there has been change. I wish it were not so, that I did not find myself in such a lukewarm condition. I am resolved to search and find the cause in season to save my soul. Yes let the world have and love its own! give me Jesus. I want the life that he is coming to give the faithful expectants of their Lord. The question has arisen in my mind, did Noah most condemn the world by word or by works! Heb. xi, 7 says he prepared an ark to the saving of his house, by the which he condemned the world and became heir of the righteousness which is by faith. Let me do as did righteous Noah, and rise to meet my Lord when he comes. I really expect that in a little while from this the saints will go from earth to meet and stand with the Lamb on mount Zion. Who of us will be there? Yours hoping to heed the message and arise; to rise yet once again when Jesus comes, and meet you in a fairer clime.
W. HOLDEN.
Battle Creek, June 5th, 1857. Bro. S. Gillet writes from Green Vale, Ills., Apr. 23d, 1857: “It is four or five years since I first embraced the Sabbath. For a couple of years I tried to keep it with the rest of the commandments; then I gave up in despair. Being possessed of an exceedingly irritable temper, and strong passions, I thought it was impossible for me to live so that the Saviour would own me for one of his children. Thus I lived for two or three years without God and without hope. I had no pleasure in the things of the world, no hope in the world to come, by despair driven almost to insanity, and tempted many times to destroy my own life. Thus I was when brother and sister White came here last Winter. Sister White tried to encourage me, and pointed out some of the promises. After reading the Bible for a month or so I was led to hope in God’s mercy, and am now endeavoring to keep the Commandments, and striving to get the Faith of Jesus. I sometimes have fears that I shall come short at last. I was much encouraged last Sabbath and First-day as Bro. Hart discoursed to us on the Christian’s hope. I could almost say, This day my soul has caught new fire. His coming here was not in vain. He baptized three. I hope a great deal of prejudice was dispelled by his wise and prudent course. “I have excused myself from writing, on account of my incapability; but the impression has followed me that I might help some despairing one by so doing. I have often thought if I could only know that there had ever been one in as dark a place as I have been; and the Lord had brought him out, I could have courage to try to go forward. “Since I commenced this, and began to call to mind the blessings of the Lord, my heart has filled with love, and my eyes with tears. I have had to go away alone and weep and pray and bless his holy name. Bless the Lord, O my soul, and all that is within me, praise his holy name.” Bro. Gardner writes from Vergennes, Mich., June 4th, 1857. “I would say that there seems to be a striving among many to know what to do to be saved. Some are investigating the present truth, but none who live near have decided to keep the Sabbath yet. Some farther off have commenced. My brother’s family, they have started for the kingdom; and they found that they could not be saved without keeping the whole law.”