Who are an exalted people? The servants of the most high God. Is there a higher honor in this state of things, is there a more exalted position, than to be a child of Him who hath "measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance," before whom "the nations of the earth are as a drop of a bucket?" Is there a safer position than to lean upon "the arm that bears creation up?" Is there a greater source of joy than to have the first-fruits of the Spirit, the earnest of our eternal inheritance, a foretaste of the glory that is soon to be revealed? There is not. The service of God is calculated to secure our highest good here, and our highest good hereafter.
The people of God are an exalted people. It is an honor to be numbered with them. What if they are here a humble people? What if they do outwardly occupy a low position? What if they are scorned by those who are puffed up in their own conceits, whom the god of this world hath blinded? Remember that this is not the period of their exaltation, but of their humility. This is their warfare, not their victory. This is their toil, not their rest. This is their night of weeping, not their morning of joy. But be assured, the morning cometh. It doth not yet appear what we shall be, but we know that when He shall appear we shall be like him; for we shall see him as he is.
An exalted people! not from what now appears, but from what we shall soon behold; not on account of what now is, but of what soon shall be. We look not at the things which are seen, but at the things which are not seen. The things which are seen are temporal; but the things which are not seen are eternal. We walk by faith, not by sight. Then let not that faith become obscured, lest we stumble. No doubts would bewilder us, no despondency press us down, and no worthless object divert us, did the eye of our faith not first grow dim. Then keep the eye of faith wide open. Bid all objects of time and sense vanish from the prospect. Let its bright-winged messengers transport you beyond the few remaining days of time. Let them point you to the gilded battlements of the New Jerusalem, blazing in the light of glory. Let them open before you the pearly gates and bid you enter. Behold the city of transparent gold. Pass up its broad and gorgeous street. Look upon the river of the water of life clear as crystal. Behold the tree of life on either side of it, yielding twelve manner of fruits, and granting its leaves for the healing of the nations. Descend with this glorious capitol of the celestial empire, as it descends from God out of heaven, to an earth purified and renewed. Behold there a landscape with no curse upon it—flowers that fade not, trees that wither not, fair plains of living green that change not. Feast your eyes upon all sights of bliss, and your ears upon all the harmonies of the blest, the songs of the redeemed. Behold the glistening robes, the palms of victory, and the crowns of joy of the victorious followers of the Son of God.
But do you ask what of all this? Am I not gazing upon a foreign land—scenes that no mortal ever can arrive at? No; for if ye are Christ's then are ye Abraham's seed and heirs according to the promise; and upon the authority of God's book, you may exclaim as you behold them, I'm looking home; the gorgeous palaces of the heavenly city are my abode; those broad plains redecked in Eden beauty are my inheritance; the hosts of the glorified throng are my companions; God is my Father; the robe, the palm, and the crown are the trophies of my light affliction; and life eternal, joy unutterable, my infinite reward.
But shall I ever indeed realize this? Yes; for "blessed are they that do his commandments, that they may have right to the tree of life, and enter through the gates into the city." "Blessed are the meek; for they shall inherit the earth and delight themselves in the abundance of peace." Glory to God! Let no harp that can sign the songs of Zion, be unstrung! Let no tongue that can speak of a hope like this, be silent!
Such is our hope, such the prospect before us, such the state of being and of bliss which we are taught to contemplate and prepare for. Then we ought to be a people, above all others, least affected by the little petty perplexities and trials that, since the fall, have been appointed to swarm the pathway of human life. We ought to be far above them all, not moved by what we do meet, nor liable to be by ten times more. We ought to lift our heads far above the dirt, and dust, and mist, and moonshine of this lower world, into the clear light of heaven, and maintain that calm serenity which a heaven-born hope, a full assurance of truth, and a consciousness of our own heart's rectitude cannot fail to inspire.
We have enough thus to elevate our minds. The storm of wrath before us, the events of the judgment, our great salvation, and final condition, are described to us in strains as lofty and sublime as language can embody, or the mind of man conceive. Read the following: "I beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened." Dan. vii. 9, 10. Can any one let his mind go forward to scenes so awfully grand as this, and he occupied at the same time with small thoughts, and perplexed with trifles? And is there nothing calculated to eclipse all minor considerations in the thoughts of the great white throne, and One sitting thereon before whose face the heavens and the earth flee away; of that promiscuous and universal prayer which the great and proud and mighty of earth shall soon raise, to be hid from the presence of the wrathful Lamb; of the melting of the elements with fervent heat, and the springing therefrom of a new earth, the abode of righteousness; of the taking of the kingdom under the whole heaven by the saints; of their entering upon an eternal respite from all their toil and sorrow and shining as the stars of the firmament of heaven for ever and ever? There are no themes more ennobling and elevating upon which the mind can dwell.
Then above all people we ought to be least moved and troubled by the circumstances that surround us, being blinded to the present by the earnest of our future inheritance. But is it so? Too often the reverse. Too often because a light breeze of trial blows a straw upon our pathway, we stop and pick at it, and fix our mind upon it, and lose sight of everything else. We stop traveling towards Mt. Zion, stand still, lose ground, grow dark and barren, and all for a straw, which we might not even have noticed, should not much less have stopped for. This is incompatible with the position we occupy in the purposes of our heavenly Father. What matters it what little commotions play about our feet, if our head rises above all obstructions to our vision. It is only when we get to going on all fours that we lose sight of the dignity of our position, and the glory of our hope; and even then more likely than not the dust that surrounds us, is something of our own raising.
Look aloft! Our citizenship is in heaven. Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God. "Heirs of immortal crowns divine," it is meet that for joy we should sing. The truest honor, the highest privileges that can attend this mortal state are conferred upon us.
"Why do they then appear so mean And why so much despised? Because of their rich robes unseen The world is not apprised."
REVIEW
By J. H. W.
Of a Series of Lectures on the Sabbath Question, delivered in Battle Creek, March 31st-April 4th, 1857.
WHY do ye also transgress the commandment of God by your traditions ? is a question asked by our Saviour, and which applies with peculiar force to those who oppose the Sabbath of the Lord. Tradition in its thousand forms, envelops the theological world as the smoke of Sodom did the plain of Jordan. Unpopular only by its name, man blindly clings to it, as a refuge from the reproofs of conscience and the dictates of God's word. Its position has ever been the same—opposed to the commandments of God; hence its origin is apparent—it comes from the enemy of righteousness. The Scriptures represent him as a roaring lion, seeking whom he may devour. He opposed the truth of God by introducing a falsehood in Paradise; (Gen. ii, 3-5;) he endeavored to destroy the upright man of the land of Uz without cause; (Job i, 8; ii, 3;) he accuses the saints day and night, and moves his agents to make war on them that keep the Commandments of God and have the testimony of Jesus Christ; (Rev. xii, 10, 17.)
The times in which we live are perilous indeed; for the mass of those who have the form of godliness deny the power thereof, and are lovers of pleasures, yea, and of their own selves, more than lovers of God; (2 Tim. iii, 1-5.) Pride, the first sin of Satan, (Eze. xxviii, 14-17,) and his chief means of carrying on his last great deception, (1 Tim. iv, 1,) sits like an incubus upon the churches of this day, whereby they are led to follow the fashions of the world, to substitute grandeur and display for spiritual worship, and to erect temples as gorgeous as those of paganism, wherein too often worship is offered as destitute of the Spirit of God as is the service in the temples of heathen lands. At altars consecrated to the service of God the proud are called happy, and the rich are honored, while the poor, the meek, and the lowly are thrust out, unable to support such costly systems of worship, and meet the cash demands of modern ways of salvation. Teachers are in every place heaped together to preach smooth things, who turn from the truth unto fables. (2 Tim. iv, 3, 4; Isa. xxx, 8-11.) The broad road is crowded with those who profess to know God, while the narrow way is yet an unfrequented track. And why unfrequented ? It is unpopular ! pride cannot enter there ! but cross-bearing and self-denial mark the steps of its travelers. With the many the love of the world and a strong desire to treasure up unrighteous mammon have taken the place of the love of the Father; (Matt. vi, 24; 1 John ii, 15;) and while the world feels safe because it is so nearly in the track of them that profess to be the light of the world, (as they should be, Matt. v, 14-16,) both the popular church and the world are in moral darkness, each by the other blinded, and eventually must both alike fall into the ditch; (Matt. xv, 14.) In such a time as this it is not matter of surprise that the righteous (as was Elijah) are accused of being troublers of Israel; (1 Kings xviii, 17, 18;) and as the spirit of persecution is engendered by blind guides and slothful shepherds that feed themselves and care not for the wants of the flock, we know that God looks upon these things, and has spoken of them by the prophets; (2 Tim. iii, 12; Eze. xxxiv, 2-10;) and that soon he will cause their dispersions to cease, and unite the shepherds with the principal of the flock; (Jer. xxv, 34-37.)
Never were these scriptures more forcibly impressed upon our minds than while listening to a series of discourses by one who professes to be a watchman in Israel, who "strengthened the hands of the wicked that he should not turn from his wickedness, by promising him life," while transgressing the commandment of God. (Eze. xiii, 22.)
The subject of this review is a series of five discourses delivered in the Methodist House in Battle Creek, on the evenings of March 31st to April 4th, 1857, by N. FILLIO, of the Baptist denomination. His text109was Col. ii, 16, 17, which will be examined in its place.
His opening remarks were on the nature of law, showing the difference between moral and positive law. On this point he endorsed the views advanced by the generality of theological writers. His expressions were: "Moral law is holy, just, and good—unchangeable and perpetual as the eternal throne. It exists in the fitness of things. What it claimed of our first parents it claims of us, and will claim of all in all ages. It cannot be altered nor suspended. Positive law is neither good nor bad in itself; its virtue is in the enactment—it is a special enactment, and may be amended, abolished, suspended, or annulled. When its purpose is accomplished it ceases to be binding."
Thus far we find no reason to dissent; but from this point we must disagree, as his conclusions are not based on these facts, but are at variance with the Scriptures. That all may see without difficulty what the positions are that are being reviewed we shall put his remarks in smaller type, and prefix his initial, F., to them.
"Positive law forbade the eating of the tree of knowledge, and enjoined sprinkling of blood on the door-posts."
The sprinkling of the blood was typical, and the law enjoining it was limited and local, and from these facts known respecting it we readily and justly conclude that it was positive; (see 1 Cor. v, 7.) But in regard to the prohibition of the tree of knowledge we have not the like facts recorded. Of the nature of the tree we can know nothing, save by the very brief declarations in Genesis. But of its effects we can speak more understandingly, as we see the fruit of that action in the depraved dying nature conferred on the entire race by that transgression. We further know that the consequences of the transgression of certain moral laws descend to the posterity of the transgressor, but not so of positive laws. Positive law is founded on the transgression of moral law, and is constituted the means of averting the penalty of the violation of moral law. But positive law has no penalty. Hence, the evil accruing to the posterity of the sinner is solely the result of the violation of moral law. This position is confirmed by a reference to the Scriptures. The positive enactments of the past dispensation are denominated shadows. Col. ii, 17; Heb. viii, 5; x, 1. They are efficacious only as they are founded on the transgression of moral law; for in them is a remembrance of sin. Heb. x, 3. And they are significant only as they point to "the seed of the woman" in bruising the serpent's head, or the great work of human redemption; for the body is of Christ. Col. ii, 17. From this we remark, (1.) The consequences of eating the forbidden tree extend to the whole human family, and no transgression preceded it. (2.) The violation of the first and eighth commandments are involved in the act. (3.) Another duty, (dressing the garden,) is incorporated in the decalogue which contains a command to work; and slothfulness is assuredly a moral evil. Every consideration shows that principles of morality were involved in the paradisiacal laws. These remarks are necessary to remove the fog that is so often raised by the opponents of God's law when they examine the early history of our race.
"My first position is that the seventh-day Sabbath is a positive institution."
Let this be borne in mind. We shall watch the argument closely to see if it is sustained by proof.
"There is no light from nature—nothing in the fitness of things showing duty to observe seventh day or any other."
We are not entirely dependent on nature for a knowledge of our whole duty. Those who reject revelation, or deny the Bible, often turn away from the Sabbath and from many other plain duties. In this manner of reasoning the lecturer, though professedly a teacher of the Bible, lays a foundation for infidelity. Who shall judge what is fitting and right without consulting revelation? If it can be done we have no need of revelation, and the Bible is thus made a useless instrument. Let lovers of the Bible note this position. "To the law and to the testimony," is our watchword.
"It signifies rest and nothing more."
Sabbath signifies rest, but the seventh day Sabbath signifies something more than rest. Do not the words "the seventh day" convey some idea more than the simple term rest? They do. And God has attached more than that to the institution. God wrought—he rested—he sanctified—he commanded. These several facts are all urged in the teachings of the Bible on this subject. An observance of the Sabbath, keeping holy the day of God's rest, (see Isa. lviii, 13.) was and is obligatory on all, even though circumstances, such as sickness, &c. rendered it impossible for them to labor the other days. Thus the declaration of Mr. F. is fully disproved.
"Gen. i, 14-19. Lights were made for signs and seasons, but they did not mark the return of the seventh day; if they did they could not make its observance obligatory."
True they could not; neither could they make any principle of right obligatory, but the Law of God could. An examination of Psa. xix, might have helped Mr. Fillio here. Verse 1 reads: "The heavens declare the glory of God, and the firmament showeth his handiwork." This all will acknowledge, but this is not sufficient to meet the wants of man. The 7th verse says: "The Law of the Lord is perfect, converting the soul." Converting is changing or turning from one thing to another; and if we are ever turned from wrong to right, it will not be by merely observing nature, but by studying the Law of God. Nature may inspire with feelings of devotion, but the law shows how acceptable worship may be rendered. Had Mr. Fillio been led by the light of this scripture he would have pursued a course far more wise and consistent than that taken in these lectures.
"Time does not possess a moral quality."
This declaration may be considered evasive, better calculated to cover up than to bring out the truth. Moral is more properly used in reference to agents, as in the formation of character. Now we do not claim that the Sabbath is a free agent, and would not claim for it precisely what we would claim for free agents, but we do claim sanctity for it, by the will and power of God. The idea of the holiness of the Sabbath is plainly expressed in the Scriptures. Let us consider a few questions. Is it possible for God to impart a quality of holiness to time? The answer must be in the affirmative; certainly we cannot limit his power in such respect. Second. Should he constitute it holy, could he express that fact in terms that we could understand? He surely could, for every one confesses to a knowledge of the idea who denies the fact. Third. If he could do it, and could reveal it, could language stronger and more definite be used than that used in reference to the sanctity of the seventh day? "And God blessed the seventh day and sanctified it." Gen. ii, 3. "The Lord blessed the Sabbath day and hallowed it." Ex. xx, 11. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day." Isa. lviii, 13.
"We have no means of knowing that any portion of time is better adapted to any purpose than another."
Let him ask his neighbors if the fourth of July is better adapted to commemorate the Independence of this nation than any other. He would not easily persuade them to adopt another in its stead. And we would ask Mr. Fillio if he believes what he said, viz., that the first day of the week commemorates the resurrection of the Saviour? and would not any other day commemorate that event just as well? One of two things is certain, if the declaration here quoted is true, then there can be no propriety, as he claimed, to observing the first day for any such purpose. But if there be any propriety in observing the first day, then this declaration is not true. But the Bible settles the point by giving us the Sabbath that we may retain the knowledge of the Creator. Ex. xx, 8-11; xxxi, 17; Eze. xx, 12, 19, 20. Let all read these scriptures, and then judge if all nations would not have "retained God in their knowledge," if they had kept the Sabbath. See Rom. i. J. H. W.
(To be Continued.)
Zealous for God and Godliness
Ex. xx, BE not satisfied with merely being on the Lord's side, but be zealous for God and godliness.
MARK OF THE BEAST.
By R. F. C.
THE mark of the beast is, in the Third Message, called the mark of his name. And the 144,000 who get the victory over the beast, are said to have the Father's name written in their foreheads. Name is often used in the sense of authority; as, in the name of the king, signifies by the authority of the king; in the name of the people, by the authority of the people. So in the Scriptures, in the name of Jesus Christ, means by the authority of Jesus Christ.
The seal of the living God is a sign or mark of his authority as a law-giver; and the mark of the beast stands in direct opposition to it, and is a mark of the beast's authority or power as a law-giver, or, rather as the changer of God's law. He thinks himself able to change times and laws. Dan. vii, 25. The Third Message will develop two classes; one class will acknowledge the authority of the original Law-giver, by obedience to an institution which is a sign or mark of his authority or right to rule; the other will yield to a rival institution of the beast, which is the sign of his authority, or, "the mark of his name."
Should the president of the United States issue laws or commands to the army and simply sign his name James Buchanan, his commands would not be regarded as having any authority. It would be as powerless as any other name till he added, "President of the United States." These added words would be the sign of his authority—the mark of his name, showing that he had a right to require the obedience of the army.
The Supreme Ruler of the universe has given man a law, the ten commandments. Connected with that law is a sign of his authority, which shows the extent of his dominion, and proves his right to rule. This sign is given in connection with the fourth commandment, in which his authority is set forth as the Maker of all things. Of course he has a right to rule the creatures which he has made. Take away the Sabbath commandment, and there would remain nothing to prove the authority of him who gave the law; for there are lords many and gods many. But by keeping the Sabbath, we acknowledge our Creator as our law-giver. The Sabbath is the sign of his authority—the mark of his name. In confirmation of this, read Ex. xxxi, 13, 17; Eze. xx, 12, 20, where the Sabbath is expressly said to be a sign between God and his people, a perpetual covenant by which they may know the true God, and that they are his people.
The mark of the beast is a rival sabbath. It is a mark by which the Papal church maintains her authority, and claims the right to make or change laws. Catholic writers claim that there is no "scriptural authority" for the change of the Sabbath from the seventh to the first day of the week, and say it is "only authorized by our tradition." The Catholic church sets forth this change of the Sabbath as a mark of her authority to make laws and demand obedience. In proof of this read the following from the "abridgment of Christian Doctrine," an approved Catholic work.
"Q. How prove you that the church hath power to command feasts and holy days?"
"A. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves, by keeping Sunday strictly, and breaking most other feasts commanded by the same church."
This is the claim of the beast; this change is the mark of his authority; and if we, having the light, voluntarily submit to this change, we receive "the mark of his name," and shall drink the wine of Jehovah's wrath. R. F. C.
LETTERS.
By Jesse Dorcas
"Then they that feared the Lord spake often one to another."
From Bro. Dorcas.
BRO. SMITH: We are now about leaving Green Spring, where we have been for some time, with truly happy results. Many have heard the plain, straight-forward, powerful testimony of the Third Angel's Message during our stay here with the tent, from Brn. Ingraham, Holt and Cornell. And, notwithstanding the Methodist friends made a vigorous effort to maintain their position in this place, by various means to prejudice the minds of the people against our views, there were twenty-two as bright conversions to the truth as I have ever seen, and twenty-four faithful souls followed the Lord down into the watery grave. It is also evident, from many interesting incidents, that the shafts of truth found their way into many an honest heart, that may yet fall in with the offers of mercy, and make a timely escape from the coming storm of wrath.
We cannot refrain from saying here, that the constant, faithful and untiring labors of Bro. Huber and his kind family, to provide for the wants of all, during this meeting, are truly commendable. All have been cheerful in the discharge of their respective duties. We have truly reason to thank God and take courage, and are well satisfied that the labors of Bro. and Sr. Cornell will not be without abundant fruit. We have many loud calls for tent-meetings; but have decided to pitch the tent next at Findlay, of this State.
The brethren and sisters were disappointed in not seeing Bro. and Sr. White at the Green Spring conference, as was generally anticipated; but were made glad to see the care manifested for us, in sending Bro. Ingraham, whose faithful labors will not soon be forgotten.
At the close of our meeting here, the ordinances of the Lord's house were attended to with the manifest approval of the great Head of the church; and lastly, a sweet parting-meeting at the house of Bro. Huber, where the melting Spirit of the Lord rested down upon us all as the gentle dew: an evening, that I trust will never be forgotten.
Yours in hope.
JESSE DORCAS.Green Spring, Ohio, July 30th, 1857.
An Interesting Letter.
By A. S. H.
Bro. Smith : Not long since, I heard a letter read by a sister who is a firm believer in the present truth, which she wrote to a brother of hers living at a distance. And being somewhat acquainted with the circumstances under which she embraced the Bible view of the Second Advent, and the Sabbath of the Lord, the letter was peculiarly interesting to me; and with a view to encourage and strengthen those of like precious faith, I obtained it for the Review.
The writer does not enjoy the privilege of meeting with the brethren and sisters, nor of reading the Review openly; yet she seems established in the present truth, and is striving to overcome with the remnant. The victory which she obtained over the spirits of devils, which are working their many miracles, when tempted by them, was truly signal. Herein is fulfilled the scripture, "Resist the devil, and he will flee from you." The following is the letter.
A. S. H.
Battle Creek, July 30th, 1857.
"My Dear Brother: Feeling a great interest in your welfare I feel it my duty to give you a short history of my past experience. When the first loud voice cried, 'Fear God and give glory to him, for the hour of his judgment is come,' I had been married a few years and was so taken up with the cares of the world that I heeded it not. I never heard a sermon on the subject, nor saw a book or paper, and would only keep it in mind long enough to say, 'Go not after them when they say, Lo here, or lo there is Christ.' The two messages were given, and I was blinded by the god of this world. Three years ago this Spring I saw a volume written by a Spiritualist, with a name signed to each piece, purporting to be the spirit of some dead friend. In it there were many visions, well calculated to meet the winds of doctrine and creeds of the present day. I was soon caught in this pleasant snare; for I have buried friends with whom I wished to converse. I soon found that I could become a writing and healing medium. At times I thought my house was full of the spirits of friends. I was truly honest, and in hopes I had found something that could arouse me from my stupor and accompany me through this unfriendly world. The first question that I wished to have answered was, What scripture do your manifestations fulfill? Before I could write plainly with my influenced arm, I discovered something that led me to think they were evil spirits. I charged them with being such, and bade them leave me like a serpent. My influenced hand crawled from the table in a snake form. When my hand was influenced again, I told them the same, and when I resisted, they would leave in the same manner.
One time my hand tried to hop from the table. I now believed my house full of evil spirits, and searched the Bible for a fulfillment instead of going to the teachings of Spiritualism. Read Isa. viii, 13, 20; Rev. xvi, 13, 14; 2 Thess. ii, 9-12. I soon became convinced that this was a deception that was to make its appearance in the last days. I said to myself without ever hearing a sermon, the Advent Messages are true. I began to study the Bible to see if these things were so. I began at Isaiah and read to the end of Revelation. I have read the same through three times, and commenced the fourth. I can hardly open the book now without seeing the perfect harmony of the prophets and the preaching of the apostles, and that time is almost ended.
"I had many hard trials the first time I went through with my search, I was so blinded by the commentators' remarks; but the fourth time I find nothing but perfect harmony, and pearls of great price. I can truly say the darkness is passed and the true light shineth. I now feel that I am wretched, blind and naked. I am daily begging that I may be clothed with a robe of righteousness, that I may purchase the gold tried in the fire, that my eyes may be anointed that I may see the exceeding sinfulness of sin, and that my sins, with those of the whole Israel of God, may be blotted out. I can say with a full soul, Glory to God, that he has called me when entangled in the hedge; glory to his name for the light and love and beauty of the message of the Third Angel, and glory to his name for the light on the passing judgment; how well calculated to arouse our stupor.
I hope, dear brother, that you well understand every word I write. I have looked for your name in the Review again and again. I hope that I shall find it by and by. I beg of you to take the paper if you do not already. You will find it laden with the rich treasures of the gospel. It tells us the good Shepherd is searching the hills and woods for his sheep. The false shepherds feed themselves and let the sheep stray; but says Christ, 'My sheep hear my voice, and follow me.' I hope you and I may be secure in the fold, for the wolves are nigh.
"I can truly say, When saw I thee hungry and fed thee? or naked and clothed thee? or sick and in prison and visited thee? I will not complain of any trials, for God is good to me, and I am looking forward to the time when every lone captive will be freed from sin and temptation; when the blessed Saviour will appear, and with a voice sweeter than ten thousand instruments of music say, 'Come, ye blessed of my Father;' when with a mighty earthquake he will open the graves of the sleeping saints. Shall we be prepared for such an interview?
"Dear brother, be entreated to keep the commandments of God and the Faith of Jesus. I mean to keep trying to overcome all my besetments, for I shall be awfully ashamed to be overcome by him that the Saviour says was a murderer from the beginning. Remember that my prayers will go with this letter, and will not stop when the letter stops. When you read this remember me, and accept the same from your only sister."
Delivered from Discouragement and Darkness
By J. H. Ginley
From Bro. Ginley.
Bro. Smith : I wish to say a few words to the saints scattered abroad. I can truly say that I have passed through affliction's fiery furnace. I have been sunken almost out of sight in the slough of despond, and the turbulent waters of discouragement and darkness have rolled over me until I was well nigh washed away by their angry surges. Wave after wave passed over me, and the raging tempest beat upon me, until I cared but little whether I survived the storm or not. But at last in anguish of soul I cried mightily unto God on this wise: O Lord, if I am a child of thine, (thou knowest my heart,) do thou warm up my heart with thy love; but if I am not, then let my heart grow colder and darker, for by this I shall know whether I am to be saved or no.
Sometimes I am led to think that I tempted God in such a prayer; but like Esdras of old, I wished to know the truth of the whole matter. Such was the state of my mind, that I determined to have the scales go up or down, and such was my darkness and discouragement that I cared but little how the scales should turn. Still I had an anxious desire to know my state and standing before Him who rules above. All that day I felt solemn; none can imagine my feelings, save Him who searcheth the hearts of all men.
My friends had noticed my sad condition, inquiring one of another what could be the matter. Prayers were offered up in my behalf, though I knew it not at the time; yet for some reason or other I felt that the case was life or death before me, and that in a short time all must be over. Next morning after my prayer, I began to feel the dawning of a better day. I began to feel the sanctifying influence of the Holy Spirit as I never before had done. As after a stormy morning, the clouds of darkness began to break away from the horizon of my mind, and the bright sunlight of peace and joy came streaming in with all its benign influence.
Then did I feel that I could never again turn back; then did I feel as never before since I first embraced religion some ten years since; and while my hands were busily engaged in the duties of the day, my soul would cry out, Glory to God! glory to God! Then did I feel that there is still a divine reality in religion. And now brethren, I can truly say that I have had a little foretaste of heaven, that blessed place where sorrow never shall invade, or tears dim the eye forevermore. But alas! I know that after these bright scenes darkness may again come rushing in like a mighty flood, and temptations may beset me on every side thicker than ever, yet I do desire to put my whole trust in God alone for support in that trying hour of adversity; for I know that in my own strength111I cannot stand. O for the help of the mighty God of Jacob! May he keep me and all who trust in him from yielding again to the temptations of the evil one. May I with them trust alone in him who rules on high, and through the atoning blood of Christ receive at last a crown of never fading glory.
To all the doubting ones let me say a word or two. Brethren, doubt no more the power and ways of the Lord, for this has well nigh ruined me forever; this has brought me into the sad condition to which I have just adverted; therefore I have concluded to quibble no more with the hidden things of God, but take him at his word. Although some things look dark and mysterious to me, yet will I wait God's time to make all plain. By faith I am determined to trust his promises which are yea and amen forevermore.
Come, arouse thee, get thee up out of the dust and ashes, thou poor desponding soul, where perchance thou hast lain these many years. Awake, awake from thy death-like slumber! Knowest thou not that the morning of life has long since passed away? that the noontide sun is fast receding from this state of probation, and the night of time is fast stretching its long and silent shadows over the face of all creation. Man's probationary day will soon give place to that shadowy night that shall never more be chased away by the light of morn in this state of mortal existence. A thousand years of darkness and desolation is soon to be ushered in upon the earth, and end forever the afflictions, trials, sorrows and temptations of God's chosen race.
Then brother, sister, cheer thee up while over life's tempestuous sea your frail bark is gliding. Stick close to your chart and compass, and grasp with a firm and steady hand the helm, and hope thou on, hope ever! Soon you'll hear that heavenly harbor, where no raging surges of sorrow or affliction shall ever again dash over you; where no angry waves will ever again affright you. Then will the evening of life give place to that eternal morning when the Sun of righteousness shall arise to light up forever the land of the blessed.
Brethren, we need much patience to endure the besetments of this inconstant life, and the only way we can succeed in overcoming is to seek for help from the Lord. O let us seek for his guidance in all things. O the depravity of the human heart if left to itself! O the treachery of human wisdom! Let us not rest content until we are sure that all will be well with us at the end of the race.
Who of us can say that we are ready to go, should Jesus come to number up his jewels? Let us watch unto prayer, and be sure we have ourselves in readiness for the reception of the wedding garment.
Yours in hope of the coming kingdom.
J. H. GINLEY.
Bourne, Mich., July 19th, 1857.
HOPING UNTO THE END.
WHENEVER I am led to think Of God's rich promises to me, It lengthens with a golden link, The safety chain I cannot see. And girded for the pilgrimage, I tread the intervening way, To where the promised heritage Looks over to the endless day.
And with the fragment of a hymn, I grasp my staff, and journey on, Even though faint in heart and limb, And resting ever and anon.
And as the startled music floats Along to find the answering wires, I catch the spirit of the notes In a sweet union of desires.
Then in a sweet forgetfulness Of all but harps with golden strings, I stop and listen, none the less That it is but myself that sings.
And hoping that in God's good time, My voice shall with the angels blend, I brave this uncongenial clime Longing, and hoping, to the end. [Rural New Yorker.]