Earlier text: OUR FAITH AND HOPE;The Order of Events in the Judgment.
The reason why so vast a period as 1000 years intervenes between the resurrection of the righteous and the resurrection of the wicked, is now made very apparent. The work committed to the saints, demands no less a period than that assigned it by the Holy Scriptures. It is that they examine the books of God’s record to determine the measure of guilt of each wicked man, and of every fallen angel. To this great exaltation the psalmist refers in these words: Ps. 149: 4-9: “For the Lord taketh pleasure in his people; he will BEAUTIFY THE MEEK WITH SALVATION. Let the saints be joyful in glory: let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honor have all his saints. Praise ye the Lord.”
The saints have no participation in the work of the judgment, until the coming of the Lord. 1 Cor. 4: 5. The decision of every case is made by God the Father before he sends his Son to execute the judgment. Dan. 7: 9-14, compared with Jude 14, 15. It is the execution of the judgment, therefore, that pertains to the Son. John 5: 22, 27. And that work which is given to the Son, he shares with his saints. For when he sits in his own throne, all his saints shall sit down with him in it, as he once thus sat down with the Father. And that power which the Father gives him over the nations when he receives his own throne, he shares with his saints when he exalts them to his right hand to unite with him in the execution of the judgment. Compare Ps. 2: 6-9; Rev. 2: 26, 27. The most important part of this work is the determination of that measure of guilt which pertains to each individual of the lost. God the Father having pronounced them unworthy of eternal life, it is then the business of the saints to determine that measure of anguish which their respective lives of sin demand. This Psalm is worthy of careful study. 1. When the meek are beautified with salvation, it will be by the change to immortality. They will bear the image of the second Adam, as in this life they bear that of the first. 1 Cor. 15: 47-49. Compare also Isa. 33: 17, with 1 John 3: 2. 2. This beautifying of the saints, and exalting them to glory precedes their participation in the judgment, mentioned in verses 7-9 of this Psalm. 3. The two-edged sword in their hand is doubtless the same as that which proceeded out of the mouth of Him whose name is called the Word of God. Rev. 19: 11-15. 4. And if we consider this Psalm from verse 6 to verse 9, we shall see that the work of the immortal saints in the judgment of the wicked is effected by the examination of the book of God, the sharp sword which they hold in their hands (Eph. 6: 17; Heb. 4: 12), and the written record of their evil deeds. So that the record of their lives will be compared with the rule given them to govern their conduct, and the measure of their guilt determined thus. A brief survey of Rev. 20 may now be in place. We understand the events of this chapter, as stated in verses 1-11, are given very nearly in strict chronological order; and that verses 12-15, cover the same ground, though they necessarily begin at a point somewhat earlier than the binding of the dragon, and the resurrection of the just. For there can be no doubt that the judgment scene of Rev. 20: 12, is precisely identical with that of Dan. 7: 9, 10. In the one case it is God the Father sitting in judgment with the books opened before him. In the other, it is the Ancient of Days who takes the position of judge, and before whom, the books are opened. It has already been shown that God the Father thus sits in judgment before the advent of Christ; and that at this tribunal our Lord acts as advocate for his people, and closes his priesthood with securing their acquittal, and the blotting out of their sins. He determines every case, deciding who shall have eternal life, and thus counting all others unworthy of it. Then he commits the execution of the judgment to the Son, who, in fulfillment of this work, makes his saints immortal, and associates them with himself in the judgment of the wicked. When God thus commits the judgment to his Son, and the Son ceases forever his work of intercession, the words of Ps. 76: 7-9, will be found true: “Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry? Thou didst cause judgment to be heard from Heaven; the earth feared, and was still, when God arose to judgment to save all the meek of the earth. Selah.”
When the Son of God shall thus save all the meek of the earth, he will raise them up from the dust to inherit the throne of his own glory. 1 Sam. 2: 8; Matt. 25: 31-33; Rev. 3: 21. But the adversaries of the Lord will be broken to pieces; out of Heaven will be thunder upon them (Rev. 16: 18); he will render decision in strict justice in the case of all men, and then clothe his anointed King with strength to execute that decision. 1 Sam. 2: 10. Indeed, it is because that the Son loves righteousness, and hates iniquity, that he is anointed to do this work. Ps. 45: 7; 2: 6-9. His arrows will be sharp in the heart of the King’s enemies (Ps. 45: 4, 5), and none will escape his just infliction of wrath. Rom. 2: 6-9. The session of the judgment by God the Father, is to determine who shall have part in the resurrection of the just. Now it is of especial interest that the dead are represented as standing at this tribunal. The session of the Father’s judgment being an event that precedes the advent of his Son, the dead have their cases brought into the judgment in the books which are brought forth, and in particular the righteous dead appear in the person of their Advocate. They do not personally stand as dead men at the Father’s judgment-seat, for that is in the heavenly temple; but they are judged by the Father while dead, as if they were personally present at his bar; and all who have secured the services of the only Advocate in the court of Heaven, by obeying the gospel while they lived, will have decision rendered, that the Spirit of God shall quicken them to immortality. 1 Pet. 4: 6. This judgment work begins with the saints who render account through their High Priest; and if they are scarcely accounted worthy of eternal life when weighed in the balances of the sanctuary, what will be the end of those who have no Advocate in the judgment, but who come up to it with all their sins standing against them in the book of God? 1 Pet. 4: 17, 18. Verily, the ungodly will not stand in the judgment. Ps. 1: 5. When the Ancient of Days was shown to Daniel in vision, sitting in judgment, preparatory to the advent of his Son to execute that judgment, the words of the little horn spoken at that very time, attracted the prophet’s attention: “I beheld THEN because of the voice of the great words which the horn spake.” Dan. 7: 11. The Hebrew word rendered “then” is very emphatic in its signification of “at that time.” Gesenius renders it “at that time, thereupon, then.” And it is specially worthy of notice, that at this very time, the head of the Romish apostasy has assembled at Rome, the entire body of popish bishops, almost equal in number to Belshazzar’s lords (Dan. 5), and he expects, and requires of them to pronounce him infallible! It is evident, indeed, that for this very purpose he has assembled them, and there is little doubt that they will obey his behest. We are likely, therefore, very soon to hear the great words of the little horn which even arrested the attention of the prophet while in vision, he beheld the tribunal of the Father. The judgment of God the Father, in Rev. 20: 12, in which the cases of the dead are decided, must precede that event which is mentioned in verse 6 in these words: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power.” Now it is this very session of the Father’s judgment which determines who are worthy to have a part in this resurrection to immortality, and which leaves all the others to the second death at the resurrection of the unjust. The binding of Satan precedes the resurrection of the just. This seems plain enough from Rev. 20, but it is very plainly taught in our Lord’s parable of binding the strong man, and spoiling his house. Matt. 12: 29; Mark 3: 27; Luke 11: 21, 22. He is evidently bound before the complete slaughter of the wicked in the battle of the great day. Every mention of the bottomless pit, or deep, or abyss, both in the Old Testament and in the New, seems plainly to refer to our earth, or some part of it, in some form, or at some time. And in the most emphatic sense, after our earth has been turned upside down by the awful convulsions of the great day, and made utterly desolate, we understand it to be fully fitted to constitute the place of Satan’s confinement, termed in this prophecy the bottomless pit. A strong confirmation of this view, is found in the fact that this expression is used in the Septuagint in Gen. 1: 2, where the earth while yet without form and void, is spoken of as the deep; Greek, the bottomless pit. And the Hebrew original signifies the same. And it is predicted that our earth shall be reduced to this condition again. Jer. 4: 23. This binding of the devil we understand to be at the very time when, as the antitypical scapegoat, he receives the sins of the righteous. Lev. 16. And our earth in its utter desolation is the land not inhabited, where he shall remain with this terrible load of guilt upon him, while the saints sit in judgment upon the fallen angels, and upon all the members of the human family who would go on still in their sins. Punctuality in Attending and Taking Part in Religious Meetings.
By D. T. Bourdeau
“AND let us consider one another, to provoke unto love, and to good works. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more as ye see the day approaching.” Heb. 10: 24, 25. In order to secure these rich blessings, and to have religious meetings carried on to profit and mutual benefit, several things must be obtained. And,102 1. We must cultivate reverence for sacred things. In order to this, such thoughts as these may be indulged in to great advantage: I am now about to go to the house of God to unite with my brethren and sisters in worshiping the great God, the creator and supporter of all things, “the high and lofty one that inhabiteth eternity, whose name is Holy,” who dwells in the high and holy place, and yet condescends to meet and dwell with those of a contrite and humble spirit. Isa. 57: 15. May I ever have grace to distinguish between holy and common things. The time that I am about to devote to God is not mine, and the use of my strength and faculties emphatically belongs to the Lord. I should leave all my worldly interests behind, and not mar the house and worship of God by bringing secular thoughts, words, or deeds, with me. This is particularly true on the Sabbath, and is also applicable on other occasions. For those who bring the world with them at any religious meeting, cannot break away from it at once. It is likely to cling to them during a part of, if not through the entire, meeting. Thus it is that some lose an important part of the meeting, while others lose the whole of it; and they may wonder why they have not had a better meeting. They perhaps got ready to enjoy the meeting when the time had come to close it. The fault was theirs, and not the Lord’s. He wanted their undivided heart and whole service, and they were not ready to render these to him. May I be kept from these errors, and from lowering the Almighty in my thoughts and behaviour on this occasion. We will also be greatly helped in cultivating reverence, by calling to mind some of the many cases in the Bible in which it is exemplified; as, for instance, the case of Jacob, who, after having the remarkable dream of the ladder reaching from earth to Heaven, with the angels of God ascending and descending on it, exclaimed, “Surely the Lord is in this place; and I knew it not! And he was afraid and said, How dreadful is this place! This is none other but the house of God, and this is the gate of Heaven.” Gen. 28. Also the case of Moses, who, seeing the glory of God in the burning bush, is thus told by the Lord, “Draw not hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” It was made holy by the special use that God made of it at the time. And so of the sanctification of Mount Sinai, for God to display his presence and power upon it, in giving his law. When thus set apart, the people could not use it as they did common ground. Ex. 19. Likewise when the sanctuary and (afterward) the temple were sanctified, the Jews could not use it as they did their own dwellings. Even the priests, who were set apart to officiate in sacred things, were not permitted to make those things common that God had made holy. This is made very apparent in the case of Nadab and Abihu, the sons of Aaron, who thought that it would make no difference whether they offered incense with strange fire, or with holy fire; but the Lord showed that it did, in devouring them with fire of his own kindling; and they died before the Lord. Lev. 10. And the Saviour recognizes this sacred principle in driving out of the temple the money-changers and those who sold doves, and in reverently bowing in prayer to his Father on many occasions. The reverence of the meek and holy man Moses was often excited in view of the great irreverence of the Israelites, and he would fall on his face to the ground before God, filled with a sense of his holiness, greatness and justice. Num. 16; etc. And so with Joshua, Moses’ faithful successor, when the Captain of the Lord’s host appeared to him for his encouragement. We read that he “fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? And the Captain of the Lord’s host [whom we understand to be none else than Jesus Christ] said unto Joshua, Loose thy shoe from off thy foot for the place whereon thou standest is holy: and Joshua did so.” Josh. 5: 13–15. And the same commendable veneration is seen in Ezekiel, Daniel, John, and many others, when beholding angels or the glory of God in vision or otherwise. When Daniel saw the angel Gabriel in his interesting vision of Dan. 8, he says, “I was afraid and fell on my face.” And it was not till Gabriel touched him that he could gather strength to resume his former position. And when the beloved apostle saw Jesus in glory and grand array on the isle of Patmos, we read, “I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last,” etc. Rev. 1. Oh! how glorious, just, and exalting, it is to thus give God and holy things their just and rightful position! To withhold this is to be shut up to self, and rob God of his just right and glory. Who that has a sense of the majesty and glory of God, blended with his love and other attributes, is not willing, yea anxious, to extol and worship him? If we could but be thus filled with this holy veneration for God, his house, his Spirit, his word and all holy things, it would indeed give a molding influence to our entire worship, and we should never be guilty of displaying ourselves before our brethren, and of speaking of God and sacred things in a careless and irreverent manner, as many professors are apt to do in their prayers, singing, and exhortations, thus breaking the commandment that says, “Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.” Ex. 20: 7. 2. All should come together with a spirit of labor. God demands the worship of each, and each one needs to labor, first, to glorify God, second, to benefit his own soul, and third, to help every other one that helps compose the meeting. If preaching is the order of the meeting, all should pray that God may help the preacher, and that he may help all present to apply the truth to their individual cases. But the work does not stop here. We read that “with the heart, man believeth unto righteousness; and with the mouth, confession is made unto salvation.” Rom. 10: 10. Now comes the public indorsing of the truth by word of mouth, the exhortation, the praying and singing, etc. In our text the duty of exhorting one another is made as prominent as that of meeting together. Indeed, it goes hand in hand with it. One great object of meeting is that we may exhort one another. After admonishing the church not to forsake the assembling of themselves together, the apostle immediately adds: “But exhorting one another, and so much the more as ye see the day approaching.” Preaching is important in its place; but those meetings in which all take part are the most profitable to those who are established on the theory; for they bring the work one step in advance, by giving the church an opportunity to work out what the preaching has wrought in them. Unless they do this, they must become spiritual dwarfs. They get clogged with theory without properly digesting it, and cannot advance as rapidly in true knowledge; for they do not give way for the truth by immediately commencing the work of digestion and appropriation, that spiritual growth and strength may follow. In connection with studying the truth while it is being preached, or otherwise, the most effectual way to learn “the doctrine” is to do the will of God. And thus it is those who do, who have the promise of the blessing of God and are blessed in doing. No greater curse can come upon a church than to have a regular preacher settled among them to preach to them year in and year out, unless the cause and interest of the church demand it. It deprives the church of a proper amount of exercise, prevents them from fully and freely exercising the gifts that are in them, makes of them spiritual babes that lean upon others, and continually demand nursing and to be waited upon. It encourages in them selfishness, and the idea of being served, and opens the way for childish trials for the minister to help to settle, and dries up the missionary spirit in the church. Better, far better, have the church work, though they should be deficient in preaching, than to have them preached to death. This not only retards the growth of the church; it also very often affects the preacher in the same manner. It often encourages in him the idea that he is a personage of great importance, and dries up in him also the true missionary spirit. Generally those churches prosper the best who are made up of workers, and have but comparatively little preaching. And when preaching does come to those churches they appreciate it, and it is a feast to both preachers and people. It is a fact worthy of notice that the churches in New-Testament times did not have much preaching after they were established on the truth. Those who raised them would set them to work at once, and then if circumstances permitted would hasten to raise other companies of believers; and when the first companies had worked by themselves sufficiently long to become acquainted with each other, etc., the preacher or preachers would return and set things in order, or establish further order, appointing a local elder (not necessarily a preacher) to preside over the meetings and have the spiritual watchcare of the church, and, if necessary, a deacon to attend to its finances, etc.; and their meetings were conducted very much like our prayer and social meetings. As an illustration partly covering the ground, Paul says, “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.” 1 Cor. 14: 26. Thus the preachers were not hindered in their work of seeking for the lost sheep, the churches in their absence were thriving and opening the way for the furtherance of the truth. Yea, many unbelievers, in seeing their good works, and attending their well-conducted meetings, in which the Spirit of God wrought in power, were convinced of the truth; and so falling on their faces worshiped God, and reported that God was with the church of a truth. Verse. 25. May God revive these times in the church. Fulfillments of prophecy in any age of the world are of absorbing interest to the Bible student—doubly so when the fulfillments occur in his own day and before his own eyes. As he becomes satisfied of the nature of the event, and is confident that he has about reached the time of its fulfillment, with what emotion he watches every indication of the correctness of his application. With such feelings S. D. Adventists now look upon the premonitions of the coming religious contest in this country, which shall result in the fulfillment of Rev. 13: 14–17, and the attempted enforcement of articles of religious faith and practice by law. So far has the agitation already progressed that public documents are everywhere circulated, a National Association has been formed to carry forward the movements, and a National Convention has been called, now sitting in Pittsburg, Pa., on the day we write, March 3, 1870. The following are notices by the Detroit Post and N. Y. Independent, of this movement: RELIGION AND THE CONSTITUTION.
The following call has been issued: “The Constitution of the United States makes no acknowledgment of Almighty God, the author of national existence; nor of Jesus Christ, who is the ruler of nations; nor of the Bible, which is the fountain of law and good morals, as well as of religion. This has, from the beginning, been a matter of deep regret. It may have been an oversight; but it was, and it is, both an error and an evil. It does not reflect the views of the great majority of the people upon these great matters. It dishonors God. It is inconsistent with the character of nearly all our State constitutions, and with all the precedents of our early history. It has introduced, or furthered, views and measures which are now struggling for a baneful ascendancy in State and National politics; such as, that civil government is only a social compact; that it exists only for secular and material, not for moral ends; that Sabbath laws are unconstitutional; and that the Bible must be excluded from our public schools. It is easy to see that laws for the prevention of intemperance, blasphemy, impurity, or cruelty, may be objected to on the same grounds. And, indeed, we may expect that law itself will be defined to be the mere advice of the majority, with no proper penalty but the disapprobation of the public. The National Association, which has been formed for the purpose of securing such an amendment to the Constitution of the United States as will remedy this great defect, and indicate that we are a Christian nation, invite all American citizens who favor such an amendment, without distinction of party or creed, to meet in convention in Pittsburgh, on Thursday, the 3d day of March next, at 2 o'clock P. M.” Among the signers to the call are Gov. McClurg, of Missouri; Judge McCandless, of the United States District Court at Pittsburgh; Bishop Huntington, of Central New York; Bishop Kerfoot, of Pittsburg; Bishop Eastham, of Massachusetts; the Rev. C. G. Finney, late President of Oberlin College, Ohio; the Rev. J. Blanchard, President of Wheaton College, Illinois; and Judge Strong, of the Supreme Court. The Independent, though disapproving the project, and doubting its success, nevertheless acknowledges that it is an attempt to virtually unite church and state. It speaks as follows: The National Association—formed for the purpose of promoting an amendment to the Constitution of the United States acknowledging Almighty God as the author of national existence, of Jesus Christ as the ruler of nations, and of the Bible as an authority in morals and religion—invites “all American citizens who favor such an amendment, without distinction of party or creed, to meet in convention in Pittsburgh, on Thursday, the third of March next, at 2 o'clock P. M.” There are honorable and noble men, not a few, working in this movement; but, with the utmost respect for their motives, we frankly declare ourselves totally opposed to the object which they have in view. The Constitution of the United States, in its relations to religion, is, in our judgment, exactly right as it stands; and we are glad to believe that the great majority of Christians of every denomination agree with us. The chance for carrying the proposed amendment is just as good and no better than the chance of uniting church and state in the New World. We could wish that the time and money which this futile movement will cost might be expended in efforts for the conversion of the whole people, as individuals, to the Christian cause. The Pattern.
By Roswell F. Cottrell
CHRIST is the Christian’s pattern. He says, “Learn of me; for I am meek and lowly in heart.” “As I have loved you, that ye also should love one another.” “I have given you an example, that ye should do as I have done.” The apostles teach the same: “Let this mind be in you, which was also in Christ Jesus.” “He that saith he abideth in him, ought himself also so to walk, even as he walked.” “And every man that hath this hope in him, purifieth himself, even as he is pure.” “Christ also suffered for us, leaving us an example, that we should follow in his steps; who did no sin, neither was guile found in his mouth; who when he was reviled, reviled not again.” If those that profess faith in Christ would conform to the pattern, and fashion themselves by it, in spirit, in life, in labor, and in suffering, all would be well. But instead of this, the professed followers of Christ have been, and are, in the habit of “measuring themselves by themselves, and comparing themselves among themselves,” and those who do so, an apostle has said, “are not wise.” This is the germ of apostasy from the faith and purity of the gospel. Following the example and teachings of men, instead of Christ and the inspired word, is the cause of confusion and corruption in faith and practice now existing among professed Christians. Hegesippus, of the second century, writes: “When the apostles were dead, then the church was gradually spotted and corrupted; as in her doctrine, so also in her worship, an infinity of ceremonies by degrees insensibly sliding in, very many of which were introduced within my limited time.” (b. 3, chap. 32.) “Some came in through custom and tradition; one eminent man invented and practiced a certain action, which he used himself, as judging it fit and proper to stir up his devotion and affection; others, being led by example, performed the same; and others, again, imitated them; and so one followed another, till at length the action became tradition and a custom.” —Tertullian, in Lord King’s Inquiry into the Constitution, Discipline, Unity, and Worship, of the Primitive Church, printed 1791. If instead of following such a course, patterning after men, they had kept to the only true Pattern, truth and righteousness would have been the result, instead of error and iniquity. To illustrate this, suppose a person is employed to make a great number of garments of the same size and shape, and an accurate pattern is put into his hands by which to cut them all. Now if he cuts every garment by that pattern, there will be great uniformity in the garments. But suppose he cuts one by the given pattern, then lays the pattern aside, and cuts the second by the first, the third by the second, and so on; what will be the result? There will be a gradual varying from the pattern, though almost imperceptible at first, and after a few thousands have been made up, they will be almost as far from the original pattern, as professed Christians of our times are from Christ. A few days since, a seemingly very humble and pious minister, on returning the Sermons on the Sabbath and the Law, which I had lent him, remarked that he must fall back upon such men as Wesley, and Whitefield; that they were evidently very good men, and thousands were converted under their ministry, and they kept Sunday for the Sabbath. This was all the argument brought against the Bible truth contained in the Sermons. Now if we go back to the time of the Wesleys, and other pious men of their times, and ask them why they kept Sunday, they would doubtless tell us that Luther, and Melancthon, and the other reformers of the sixteenth century kept Sunday, and they certainly were good men, and did a noble work for God in their times. Then if we could go back to Luther and others of his day, and ask them the same question, they could tell you that the governors of the Romish church, and the popish councils were agreed in that practice, and still go back with them to the early fathers, who lived during the centuries preceding the full development of the Man of Sin, and find some of them calling the first day of the week, Lord’s day. Instead of appealing to Christ and the apostles, and their inspired words, they refer to the pious fathers who lived in the days of the development of the Man of Sin. Why not go to the true Pattern? Why cut our garments by those of men that have never thought of looking up the original one, but have measured by their predecessors, and they by theirs, and so on, so long that scarcely a semblance of what a garment ought to be is seen remaining? Now the application. We as a people profess to be reformers. To aid us in the difficult work of reform, God has sent us testimonies given by the Spirit of prophecy. These testimonies continually point us to the true Pattern, and to the words of inspiration. They exalt Jesus and the Bible to their proper place, and do not ask us to pattern after men. They give us light how to prepare our bodies for the temple of the Holy Spirit, and how to eat and dress, so as to glorify God in all that we do. We accept of them as from Heaven; and still many fail to live out what they teach. Ask the reason, and you are told that such a good brother or sister eats and dresses so and so, and they profess to be health reformers; and perhaps you are told that such a one said that such a one did the same thing, and that such a one was told by such a one that such a one said that Sr. White practices and teaches the same thing. If we want the truth, why not go to the printed testimonies? They do not teach you to take the humble instrument as a pattern; much less to take what she says and does second or third handed. They point you to Jesus as the only true pattern, the author and finisher of our faith. Go to the fountain head and drink there; why dabble in the polluted streams of hearsay, tradition and custom? Let us look to the Pattern, and purify ourselves as he is pure, walk as he walked; and live up to the gracious teachings which he has given by the Holy Spirit. Let us not be so unwise as to measure ourselves by ourselves, and compare ourselves among ourselves; but let us exalt the great Pattern, and hasten to conform ourselves in all things to his lovely image. Love to God.
By JOS. CLARKE
“Hear, O Israel; The Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” Deut. 6: 4, 5. The command to love God is repeated many times in the Bible. This duty is not enjoined as counsel, or advice, but is a strict command. From this we may conclude that God deemed it of great importance that his creatures should love him. The reasons why we should love God are many; but one reason alone is sufficient to show that this command is necessary to man's salvation. It is this: Obedience to God in keeping his law, to be complete and thorough in itself and thus acceptable to him, must spring from love to the Lawgiver. This may be proved from the fact, so well known to all, that forced obedience to any power is unpleasant to both sovereign and subject; while willing obedience is always acceptable to both parties. We would do well to look to this thing; for unless we do love God, and that, too, with all our might, mind, and strength, the love of other things will creep in and eat out the heart of our religion, and we shall be left to the power of Satan. People soon show where their affections are, let them take ever so much pains to conceal the facts from each other; but how much more readily does God notice the alienation of the soul from him, who justly claims the best and purest love of the heart. From this we infer, that the more we love God, the easier it will be to obey him; and the less we love him, the harder it will be to deny self and obey God. Love! what will people not do for pure love? the mother will almost do miracles to nourish and defend her darling child; the father will die for his child, or will sacrifice himself for his family if he deems it necessary to save their lives. For love of country, many a hero has laid down his life; for love of country, he has endured famine, imprisonment and persecution, and perseveringly stood erect in the storm of battle and of war. What sustained the martyrs? What gave them smiles and joy in the flames, and on the rack? Love to God. What can separate us from the love of God if we truly love him? Let us then love him more, a great deal more; for this is our safeguard, our defense. Away, unholy love, love of the world, love of riches, love of fame, love of power! Away unholy passions,103 banish them all; for the love of God is sweeter than all; as much higher and holier, as Heaven is above the earth. Let us seek to him for this love. God’s Messengers and the Third Angel’s Message
By Bro. R. Moran
BRO. R. MORAN writes from Iroquois Co., Ill.: I have read with great interest Life Incidents, the Ten Sermons, and Thoughts Suggested by the Perusal of Gilfillan. To my mind, the arguments adduced by these brethren cannot be met by our astute D. Ds. God takes things that are despised, to bring to nought things that are. Goliath had no fears of David. But the stripling brought him down, and took off his head. He who “spake as never man spake,” broke out in thanksgiving, “I thank thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight.” The great sanhedrim which our Lord had to confront, was the most learned body of theologians in his day. In addition to their own tongue, Hebrew, they doubtless were critically acquainted with Greek, Latin, Syriac, Chaldaic, Arabic, Egyptian, and perhaps other tongues. Those great men, no doubt, looked upon the babes from Galilee as low and mean. But soon after the day of pentecost, they were not able to stand before these “unlearned and ignorant men.” So, now, our astute men who claim to be God’s ministers, cannot meet the arguments of our brethren, whom God has raised up, and qualified to spread abroad the third angel’s message. It ought to be, and is, a cause of devout thankfulness, that God has raised up such men in these last perilous times, to show us the way of salvation. Longing for Immortal Life
By T. PARKIN
Sr. T. PARKIN writes from Trempealeau Co., Wis.: I prize the REVIEW. It makes my heart glad as I receive it from week to week, and the many precious truths it contains. I love the Testimonies that have led out into such great light. As I read them from time to time in connection with Bible truths, they often cause the silent tear of heart-felt repentance to fall at the discovery of some subtle sin. My whole frame has thrilled with joy as I have seen the beauties of the great plan of salvation pointed out as they are in the Testimonies. May God keep me firm in the faith. Earth has lost its charms for me. I am weary of its din and wickedness. I long for that immortal life where sorrow will never press the soul, where all tongues are singing the “matchless depths of a Saviour’s love.” CHAS. P. WHITFORD
By Chas. P. Whitford
A FEW days since, in conversation with a friend on the subject of the Sabbath, he remarked that if we were only sincere in our faith, it was all that was necessary, which was equivalent to saying that we might do things which are wrong, if we are sincere, and think it is right; and then we will be saved anyhow. Such is the position taken by a large majority of the professed followers of Jesus Christ at the present time. How such a theory can be made to harmonize with the words of our divine Lord and Master, is more than we can at present understand. The last benediction of the Coming One was, “Blessed are they that do his [the Father’s] commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. 22: 14. Again he says, “If thou wilt enter into life, keep the commandments.” Matt. 19: 17. God has given commandments and ordinances, and promises salvation to those who will keep them. Now if men can continue to do things which are violations of the commandments, and yet can be saved, if they are sincere, why, then, there are two ways to salvation. We can obey God and be saved, or, if this is not so convenient, we can disobey him and be saved, provided we are only sincere. To us this seems like a very doubtful kind of salvation. While we believe that it is a good thing to be truly sincere, we also believe that God will accept of nothing but strict obedience to his commandments. He will accept of none but godly sincerity. To be sincere in actions which are violations of the law of God, is dangerous sincerity. Let us strive to know the whole will of God, and do it; for none but those who keep the truth will enter into the city. Let us hear the conclusion of the whole matter: “Fear God and keep his commandments; for this is the whole duty of man.”