Publishing Committee · Battle Creek, Mich. · Nov 13, 1856
ON KEEPING THE HEART. No. 5.
By John Flavel
Keep thy heart with all diligence; for out of it are the issues of life.—Proverbs iv, 23.
III. The third season calling for more than ordinary diligence to keep the heart is the time of Zion's troubles. When the church, like the ship in which Christ and his disciples were, is oppressed and ready to perish in the waves of persecution, then good souls are ready to be shipwrecked too, upon the billows of their own fears. It is true, most men need the spur rather than the reins in this case; yet some men sit down discouraged under a sense of the church's troubles. The loss of the ark cost Eli his life; the sad posture in which Jerusalem lay made good Nehemiah's countenance change in the midst of all the pleasures and accommodations of the court. But though God allows, yea, commands, the most awakened apprehensions of these calamities, and in "such a day calls to mourning, weeping, and girding with sackcloth," and severely threatens the insensible; yet it will not please him to see you sit like pensive Elijah under the juniper tree. "Ah, Lord God! it is enough, take away my life also." No: a mourner in Zion you may and ought to be; but a self-tormenter you must not be; complain to God you may, but complain of God (though but by the language of your actions) you must not.
Now let us inquire how tender hearts may be renewed and supported, when they are even overwhelmed with the burdensome sense of Zion's troubles? I grant that it is hard for him who preferreth to his chief joy, to keep his heart that it sink not below the due sense of its troubles; yet this ought to, and may be, done by the use of such heart-establishing directions as these:
1. Settle this great truth in your heart, that no trouble befalls Zion but by the permission of Zion's God, and he permits nothing out of which he will not ultimately bring much good to his people. Comfort may be derived from reflections on the permitting as well as the commanding will of God. "Let him alone, it may be God hath hidden him." "Thou couldst have no power against me, except it were given thee from above." It should much calm our spirits that it is the will of God to suffer it; and that, had he not suffered it, it could never have been as it is. This very consideration quieted Job, Eli, David, and Hezekiah. That the Lord did it was enough to them: and why should it not be so to us? If the Lord will have Zion ploughed as a field, and her goodly stones lie in the dust; if it be his pleasure that anti-christ shall rage yet longer and wear out the saints of the Most High; if it be his will that a day of trouble, and of treading down, and of perplexity by the Lord God of hosts, shall be upon the valley of vision, that the wicked shall devour the man that is more righteous than he; what are we that we should contend with God? It is fit that we should be resigned to that will whence we proceeded, that he that made us should dispose of us as he pleases: he may do what seemeth him good without our consent. Doth poor man stand upon equal ground, that he may capitulate with his Creator? or that God should render him an account of any of his matters? That we may be content, however God may dispose of us, is as reasonable as that we be obedient, whatever he may require of us. But if we pursue this argument further, and consider that God's permissions all meet in the real good of his people, this will much more quiet our spirits. Do the enemies carry away the best among the people into captivity? This looks like a distressing providence; but God sends them thither for their good. Does God take the Assyrian as a staff in his hand to beat his people with? The end of his so doing is, "that he may accomplish his whole work upon mount Zion." If God can bring much good out of the greatest evil of sin, much more out of temporal afflictions; and that he will is as evident as that he can do so. For it is inconsistent with the wisdom of a common agent to permit any thing (which he might prevent if he pleased) to cross his great design; and can it be imagined that the most wise God should do so? As, then, Luther said to Melancthon, so say I to you: "Let infinite wisdom, power and love alone;" for by these all creatures are swayed, and all actions guided in reference to the church. It is not our work to rule the world, but to submit to Him that does. The motions of Providence are all judicious, the wheels are full of eyes: it is enough that the affairs of Zion are in a good hand.
2. Ponder this heart-supporting truth: how many troubles soever are upon Zion, yet her King is in her. What! hath the Lord forsaken his churches? has he sold them into the enemy's hands? Does he not regard what evil befalls them, that our hearts sink thus? Is it not shamefully undervaluing the great God, and too much magnifying poor impotent man, to fear and tremble at creatures while God is in the midst of us? The church's enemies are many and mighty; let that be granted, yet that argument with which Caleb and Joshua strove to raise their own hearts, is of as much force now as it was then: "The Lord is with us, fear them not." A historian tells us, that when Antigonus overheard his soldiers reckoning how many their enemies were, and discouraging one another, he suddenly stepped in among them with this question, "And how many do you reckon me for?" Discouraged souls, how many do you reckon the Lord for? Is he not an over match for all his enemies? Is not one Almighty more than many mighties? "If God be for us, who can be against us?" What think you was the reason of that great examination that Gideon made? He questions, he desires a sign, and after that another; and what was the end of this, but that he might be sure the Lord was with him, and that he might but write this motto upon his ensign: The sword of the Lord, and of Gideon. So if you can be well assured the Lord is with his people, you will thereby rise above all your discouragements; and that he is so you need not require a sign from heaven; lo, you have a sign before you, even their marvelous preservation amid all their enemies. If God be not with his people, how is it that they are not swallowed up quickly? Do their enemies want malice, power, or opportunity? No, but there is an invisible hand upon them. Let then his presence give us rest; and though the mountains be hurled into the sea, though heaven and earth mingle together, fear not; God is in the midst of Zion, she shall not be moved.
3. Consider the great advantages attending the people of God in an afflicted condition. If a low and an afflicted state in the world be really best for the church, then your dejection is not only irrational, but ungrateful. Indeed, if you estimate the happiness of the church by its worldly ease, splendor and prosperity, then such times of affliction will appear to be unfavorable; but if you reckon its glory to consist in its humility, faith and heavenly-mindedness, no condition so much abounds with advantages for these as an afflicted condition. It was not10persecutions and prisons, but worldliness and wantonness that poisoned the church. Neither was it the earthly glory of its professors, but the blood of its martyrs that was the seed of the church. The power of godliness did never thrive better than in affliction, and was never less thriving than in times of greatest prosperity. When "we are left a poor and an afflicted people, then we learn to trust in the name of the Lord." It is indeed for the saints' advantage to be weaned from love of, and delight in, ensnaring earthly vanities; to be quickened and urged forward with more haste to heaven; to have clearer discoveries of their own hearts; to be taught to pray more fervently, frequently, spiritually; to look and long for the rest to come more ardently. If these be for their advantage, experience teaches us that no condition is ordinarily blessed with such fruits as these, like an afflicted condition. Is it well then to repine and droop, because your Father consults the advantage of your soul rather than the gratification of your humors? because he will bring you to heaven by a nearer way than you are willing to go! Is this a due requital of his love, who is pleased so much to concern himself in your welfare—who does more for you than he will do for thousands in the world, upon whom he will not lay a rod, dispense an affliction for their good? But alas! we judge by sense, and reckon things, good or evil, according to our present taste.
4. Take heed that you overlook not the many precious mercies which the people of God enjoy amidst all their trouble. It is a pity that our tears on account of our troubles should so blind our eyes that we should not see our mercies. I will not insist upon the mercy of having your life given you for a prey; nor upon the many outward comforts which you enjoy, even above what were enjoyed by Christ and his precious servants, of whom the world was not worthy. But what say you to pardon of sin; interest in Christ; the covenant of promise; and an eternity of happiness in the presence of God, after a few days are over? O that a people entitled to such mercies as these should droop under any temporal affliction, or be so much concerned for the frowns of men and the loss of trifles! You have not the smiles of great men, but you have the favor of the great God; you are perhaps diminished in temporal, but are thereby increased in spiritual and eternal goods. You cannot live so plentifully as before; but you may live as heavenly as ever. Will you grieve so much for these circumstances as to forget your substance? Shall light troubles make you forget weighty mercies? Remember the true riches of the church are laid out of the reach of all enemies. What though God do not in the outward dispensations distinguish between his own and others? Yea, what though his judgments single out the best, and spare the worst? What though an Abel be killed in love, and a Cain survive in hatred; a bloody Dionysius die in his bed, and a good Josiah fall in battle? What though the belly of the wicked be filled with hidden treasures, and the teeth of the saints with gravel-stones? Still there is much matter of praise; for electing love has distinguished, though common providence has not; and while common prosperity and impunity slay the wicked, even slaying and adversity shall benefit and save the righteous.
5. Believe that how low soever the church be plunged under the waters of adversity, she shall most surely rise again. Fear not; for as surely as Christ rose the third day, notwithstanding the seal and watch upon him; so surely Zion shall arise out of all her troubles, and lift up her victorious head over all her enemies. There is no reason to fear the ruin of that people who thrive by their losses, and multiply by being diminished. Be not too hasty to bury the church before she is dead; stay till Christ has tried his skill, before you give her up for lost. The bush may be all in a flame, but shall never be consumed; and that because of the good will of Him that dwelleth in it.
6. Remember the instances of God's care and tenderness over his people in former difficulties. For above eighteen hundred years the Christian church has been in affliction, and yet she is not consumed; many a wave of persecution has gone over it; yet it is not drowned; many devices have been formed against it; hitherto none of them has prospered. This is not the first time that Hamans and Ahithophels have plotted its ruin; that a Herod has stretched out his hand to vex it; still it has been preserved from, supported under, or delivered out of, all its troubles. Is it not as dear to God as ever? Is he not as able to save it now as formerly? Though we know not whence deliverance should arise, "yet the Lord knoweth how to deliver the godly out of temptations."
7. If you can derive no comfort from any of these considerations, try to draw some out of your very trouble. Surely this trouble of yours is a good evidence of your integrity. Union is the ground of sympathy: if you had not some rich adventure in that ship, you would not tremble as you do when it is in danger. Besides, this frame of spirit may afford you this consolation, that if you are so sensible of Zion's trouble, Jesus Christ is much more sensible of and solicitous about it than you can be; and he will have an eye of favor upon them that mourn for it.—Flavel.
THE RIGHT MUST WIN
Selected for the REVIEW.
THE RIGHT MUST WIN.
Oh! it is hard to work for God,
To rise and take his part
Upon this battle-field of earth,
And not sometimes lose heart.
He hides himself so wondrously,
As though there were no God;
He is least seen when all the powers
Of ill are most abroad.
Or he deserts us at the hour
The fight is almost lost;
And seems to leave us to ourselves
Just when we need him most.
Ill masters good; good seems to change
To ill with greatest ease;
And, worst of all, the good with good
Is at cross purposes.
It is not so, but so it looks;
And we lose courage then;
And doubts will come if God hath kept
His promises to men.
Ah! God is other than we think;
His ways are far above,
Far above reason's height, and reacheth
Only by child-like love.
The look, the fashion of God's ways,
Love's life-long study are;
She can be bold, and guess, and act,
When reason would not dare.
She has a prudence of her own;
Her step is firm and free;
Yet there is cautious science, too,
In her simplicity.
Workman of God! O lose not heart;
But learn what God is like;
And in the darkest battle-field
Thou shalt know where to strike.
O, bless'd is he to whom is given
The instinct that can tell
That God is on the field when he
Is most invisible.
And bless'd is he who can divine
Where real light doth lie;
And dares to take the side that seems
Wrong to man's blindfold eye!
O learn to scorn the praise of men!
O learn to love with God!
For Jesus won the world through shame,
And beckons thee his road.
God's glory is a wondrous thing,
Most strange in all its ways,
And of all things on earth, least like
What men agree to praise.
Muse on his justice, downcast soul!
Muse and take better heart:
Back with thine angel to the field;
Good luck shall crown thy part!
ISRAEL.
By F. M. B.
THE literal descendants of Jacob were once the chosen people of God. When they were groaning beneath the Egyptian yoke, God heard their cries and brought them out by a mighty and stretched out hand.
In the wilderness of Sinai amid the sublime and awful scenes of the mount, they received the written law—the ten commandments—upon stone.
Here God entered into covenant with them as his peculiar people: "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. And ye shall be unto me a kingdom of priests, an holy nation. And all the people answered together and said, All that the Lord hath spoken we will do." Ex. xix, 5.
We have been told by a teacher of the Age to Come, that God made two covenants with Abraham, one to Isaac, which is the same as the new covenant, and is to be made with the saints at the end of the 1000 years, the other to Ishmael, and the land is to be enjoyed by literal Israel during the one thousand years; also that the Sinaitic covenant is distinct from those made with Abraham.
It is evident, had there been two covenants made, prior to the one made at Sinai, that the Sinaitic covenant would be the third and the "new covenant,"—the fourth covenant. But Paul recognizes but two covenants with the new, that are based upon promises. And that made at Sinai he calls the "first covenant." "If it had been faultless then should no place have been sought for the second."
It was of necessity that the new covenant was confirmed with many for one week, as Daniel saw would be accomplished in the last week of the seventy. Gal. iv, 22, 31; Heb. viii, 7, 8; Dan. ix, 27. The "bond-woman" typified Jerusalem which now is, and is in bondage with her children. Cast out ancient Jerusalem, her children, or the first covenant: it is not to remain with heavenly Jerusalem, her children, and the new covenant.
Paul, a converted Jew, says: "So then, brethren, we are not children of the bond-woman," earthly Jerusalem, but of the "free-woman," or heavenly Jerusalem, "Jerusalem which is above is free, which is the mother of us all." Gal. iv, 31, 26. "I will make a new covenant with the house of Israel, and with the house of Judah, &c. For ye are not come unto the mount that burned with fire, nor unto blackness and darkness and tempest. But we are come unto mount Sion and unto the city of the living God, the heavenly Jerusalem. Heb. xii, 18, 22; viii, 8.
God manifested himself to literal Israel in earthly Jerusalem. As they looked toward that holy city to worship, so we by faith look unto our heavenly Jerusalem, the antitype of the earthly. For here we have no continuing city, but we seek one to come. Heb. xiii, 14.
We find the account of the covenant God made with Abraham in Gen. xii, and onward through the xxvith chapter. He was chosen of God because he was righteous, and to him were promised innumerable descendants, through which all nations shall be blessed, and inherit the land forever. Gen. xxii, 18; xiii, 15, 16.
These promises were renewed to Isaac and Jacob because of their obedience. Jacob prevailed with the angel of the Lord, for which he was named Israel. His descendants were called Israel from their father; and to them were these promises, if they followed in their father's steps.
God promised that Israel should be a great nation, the father of twelve princes. At the same time Abraham was commanded to cast out Agar, and her son, Ishmael; for he was not to be heir with Isaac. My covenant will I establish with Isaac, saith God. Gen. xvii, 20; xxi, 12, 13. The promise of Ishmael was solely for Abram's sake, and was fulfilled in Ishmael's being a great and wicked nation. Gen. xvi, 12; xxi, 21; xxiv, 24.
The case of Isaac was very different. The exceeding broad and comprehensive promises to Abraham, because of his righteousness, were confirmed to Isaac, because he was righteous, and point to the coming Messiah. They embrace all nations; therefore they will not be fully realized until the great multitude of all nations and kindreds and people and tongues, shall inherit the city which Abraham looked for, in the new heaven and new earth, where there will be no more death, neither sorrow nor crying, nor any more pain; for the former things will have passed away. Rev. vii, 9–17; xxii, 14; xxi, 23–27; Heb. xi, 10, 16, 40; 2 Pet. iii, 7–14; Matt. v, 6Rev. xxi, 1–10.
But God had respect unto literal Israel, and entered into covenant with them in preference to any other people, solely for their fathers' sakes. "Because Abraham obeyed my voice, and kept my charge, my commandments, my statutes and my laws." Gen. xxviii, 5. And if his descendants were obedient, they were ever to be God's favored people. But if they were disobedient they could not be his people, though they were the children of Abraham. Rom. ix, 6, 8; Matt. iii, 9. "If ye hearken to these judgments and keep and do them, that the Lord thy God shall keep unto thee the covenant and the mercy that he sware unto thy fathers." Deut. vii, 7–12. "And it shall come to pass if thou shalt hearken diligently unto the commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth. And it shall come to pass if thou wilt not hearken unto the voice of the Lord thy God to observe to do all his commandments and his statutes which I command thee this day that all the curses shall come upon thee and overtake thee." Deut. xxviii, 1, 12, 17; chap. ii.
This teacher says, "The condition is not continued to literal Israel; therefore the promises are to be fulfilled to them unconditionally, in the 'Age to Come.'"
When, and upon what premises, does the condition cease? In tracing the history of this people, we find God's manner of dealing with them was ever to bless when obedient, and punish when disobedient. When they kept the commandments they were peculiarly favored of God; they were victorious over their enemies. But when they broke them, they were brought to confusion and their enemies triumphed over them. 1 Sam. iv, 22; 2 Chron. xv; xxiv, 24.
Israel were a stiff-necked and disobedient people. Immediately after God brought them out of the land of Egypt, and they had covenanted to do all that the Lord commanded, even before Moses came down from the mount with the tables of the covenant, they broke the first precept by worshiping the works of their own hands. At this time the Lord thought to disinherit them; but when Moses plead for them, "he repented of the evil he thought to do," for their fathers' sakes, and saved all that repented. Ex. xxxii; Jer. xviii, 7.
At the time they were carried into the Babylonish captivity, God says that "they mocked his messengers, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people till there was no remedy, or healing." They must go into captivity to punish them for past iniquities, and give the land rest to enjoy its Sabbaths, of which they had robbed it in their disobedience.11
But God did not forget his oath unto Abraham, Isaac and Jacob. He remembered his covenant people in their captivity, and promised to "be to them a little sanctuary" in the countries, where they should come. I will gather you out of the countries, says God, where ye have been scattered; and they shall come hither, that they may walk in my statutes and keep mine ordinances and do them, and they shall be my people and I will be their God. But those whose heart walketh after the heart of their detestable things, I will recompense their way upon their own heads, saith the Lord God. Eze. xi, 16–21.
Ezekiel, while in captivity, was shown great blessings for his people, which they could enjoy after the seventy years' captivity, if they were ashamed of their iniquities and put them away. Eze. xxxvii, 22–28; xl, 4; xlvii, 13, 14; xliii, 9–11; xxxvi, 37. "And the heathen shall know that the house of Israel went into captivity for their iniquity. I will have mercy upon the whole house of Israel, after they have borne their shame. After I have brought them again out of their enemies' lands, then shall they know that I am the Lord their God. But I have gathered them unto their own land, and have left none of them. Neither will I hide my face any more from them." Eze. xxxix, 23–29. "O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people Israel. I will cause men to walk upon you, even my people Israel." Eze. xxxvi, 8. A new heart also will I give you, and ye shall keep my judgments and do them. Verse 26. And ye shall dwell in the land that I gave to your fathers, and ye shall be my people, and I will be your God. Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your ways. O house of Israel, in the day that I shall have cleansed you from all your iniquities, I will cause you to dwell in the cities, and the wastes shall be builded. Then the heathen shall know that I the Lord build the ruined places, and plant that that was desolate. I the Lord have spoken it, I will do it. Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them." Eze. xxxvi, 28–37.
Evidently it was God's design to fulfill these, and other prophetic promises to literal Israel, in the first dispensation, had they complied with the condition; and he eventually would have brought them to possess the land of their fathers forever, the everlasting kingdom, to the immortal state, where David [Christ] will be king.
God's prophetic promises are not without condition; and some of these promises run parallel with the first dispensation, and cannot apply out of that dispensation. The idea that we are to return to such a state in the future is inconsistent with reason and revelation.
There are other prophecies that cannot apply in the first dispensation, but to a state more glorious than the present, where death and mortality cannot enter. Without regard to the difference of these two classes of prophecies, they are both applied to one state—the Age to Come. No wonder that wild confusion follows!
This offer to Israel, through Ezekiel, seems to have been the last to this nation for very soon after, Daniel, while in captivity, was shown through vision that seventy weeks, from a given point of time, would finish the time allotted this people and their iniquities, and that their city would be destroyed and never more be rebuilt, but lay desolate until the consummation; also that the walls and streets of Jerusalem, which then lay desolate, should be built in troublous times, which was fulfilled under Ezra and Nehemiah. Dan. ix, 24–26; Neh. iv.
The remnant that accepted their privilege and went to Jerusalem after the seventy years' captivity, received, because they inquired. "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them." Ezra vi, 16–22. But had the twelve tribes put away their iniquities, Israel would have enjoyed the fullness of the promise, for that dispensation. The land was to be divided to each of the twelve tribes. Eze. xlvii, 13, 14. Nehemiah gives an account of the condition of the remnant and the covenant they entered into, after the last going up to their city. Neh. ix, x, xi.
But they did not continue faithful; for when Christ came they were the first to reject, condemn and crucify their promised Messiah. At the cross the distinction between Jews and Gentiles ceased. The middle wall of partition was broken down. All nations were brought upon a level, and received equal privileges. "God is no respecter of persons, but in every nation he that feareth him and worketh righteousness is accepted of him." Eph. ii, 14; Acts x, 34; Col. iii, 11.
At the end of the seventy weeks, Daniel's prophecy was fulfilled. Israel, "the people of the Prince," [margin,] the Jews shall be no more his people; or, Messiah's future people. Dan. ix, 24, 27; Matt. xxi, 43; xxiii, 37; xxii, 7; Luke xix, 41–44. "It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Acts xiii, 46. "The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof." Matt. xxi, 43. To this nation, less Israel, gathered from all nations of the earth, will be fulfilled the prophetic promises which apply to a state more glorious than the present.
This teacher claims that "it would be inconsistent for God to make promises to a people and fulfill them to another;" that is, makes them to literal Israel and fulfill them to "spiritual Israel."
But is it inconsistent for God to disinherit, because of disobedience, the people once adopted, and favored with the promises, and then fulfill them to the people to whom they were made? Literal Israel received the benefit of the promises, only by virtue of the covenant made with their fathers; and they did not comply with the condition of the covenant made with them; therefore they had no right or claim to either covenant; consequently, none to the promises.
God bore long with them because of the love he had for their fathers, until Christ, to whom the promises were made, came; and when they are fulfilled to him and to his children, God's promise to Abraham and his seed will have been accomplished in the strictest sense. Gal. iii, 16, 29.
Literal Israel are now on a level with other nations, and can with them receive the promises under the "new covenant," and through Christ the Mediator of that covenant, who can redeem from past transgressions, and impart power to keep that law in future.
Strange indeed is the position to those who have a view of the plan of salvation, that promises once rejected are to be offered in an age to come, while so ample and complete provision is made for all nations in the present dispensation; and since ere this closes the mandate goes forth, "He that is holy let him be holy still, and he which is filthy let him be filthy still."
The natural descendants of Jacob stumbled at Christ, "the stumbling stone." A remnant only received him, the rest were blinded, or hardened. Rom. xi, 5, 7. Paul says, "Unto this day, when Moses is read, the vail is upon their hearts. They cannot look to the end of that which is abolished." 2 Cor. iii, 13, 14.
The Jews stumbled at Christ's first coming and the Gentiles have stumbled at his second coming. Christ is for a stone of stumbling and for a rock of offense to both houses of Israel. Isa. viii, 14. This prophecy applies when the law of God is being taught, as now, by the Third Angel, "and when they say unto you, Seek unto them that have familiar spirits," as they have been doing for some years past.
We are told that the blindness of literal Israel is to cease when the "fullness of the Gentiles be come in," therefore at the second coming of Christ, literal Israel are to have offers of salvation.
If the blindness of literal Israel is to cease when the "fullness of the Gentiles be come in," then all literal Israel at the second coming of Christ are to be true Israel. All will see that this view claims more than is desired by the Age-to-Come theory; for they believe "the rebels are to be purged out from the remnant after they are gathered to their land."
Evidently Paul is speaking of true Israel, gathered out of literal Israel, in verses 25 and 26. "And so all" true Israel "shall be saved" by the grafting process. "If they abide not still in unbelief, God is able to graft them in again." Verse 23. When the fullness of the Gentiles be come in, at Christ's second coming, all true Israel will be saved. "There shall come out of Sion the Deliverer, and shall turn ungodliness from Jacob." Verse 27. "They shall not teach every man his neighbor, and every man his brother, saying, Know the Lord; for all shall know me from the least to the greatest." Heb. viii, 10.
All true Israel then are saved; the fullness of the Gentiles come in; the Deliverer come, and the rebuke of his people is taken away for ever. The new covenant is perfected; and the mystery of God, or salvation for man, is completed.
Notwithstanding the great and increasing light shining through the columns of the Review, on the Jew question, some still cling to expressions as referring to the final gathering of literal Israel and Judah in the Age to Come. Though their theory clashes with God's plan of saving man, they hold on to their view with as much tenacity as Sunday-keepers cling to the pope's Sabbath.
I hope the honest seekers for truth may not be left to trust to a false hope. F. M. B.
Lake Mills, Wis.
The Strife is Begun.
By J. M. McLellan
THE four angels standing on the four corners of the earth, holding the four winds of the earth, [Rev. vii, 1,] are loosing their hold, and the stormy winds of strife and discord are beginning to blow on the earth; and it will continue to blow with greater violence until the just and righteous judgments of God in the seven last plagues are poured out on this devoted world.
The beacon fires of strife are kindling on the top of every high hill. Disunion, strife and disorder, confusion and sedition, prevail to a great extent throughout the land; and who but he who rules in the kingdoms of men, knows how soon they will be blown to a flame, and that time of trouble such as never was since there was a nation upon earth, even to that same time, shall begin? The stern sword of justice hangs fearfully over this doomed earth. The blow will soon be struck, the die cast; and the decree will go forth, He that is filthy let him be filthy still, and he that is righteous let him be righteous still. Rev. xxii, 11.
Evil men and seducers are waxing worse and worse, deceiving and being deceived. 2 Tim. iii, 13. The wicked are engaged in the work of deceiving one another, instead of attending to the means of salvation which are now within their reach, but which will soon be removed far away; and when they begin to cry for rocks and mountains to fall on them to hide them from the face of him that sitteth on the throne, and from the wrath of the Lamb, they will then think of the sweet offers of mercy that they have so often spurned from them; but it will then be too late. They know not the time of their visitation. They have other things to attend to; therefore it will come upon them as a snare.
Daniel says, The wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand. Dan. xii, 10. The righteous are wise: they are watching the fulfillment of the signs of the times, and they can see by the stir and restlessness of men’s minds, that the great work of deception is going forward.
The strife is begun; and soon the nations will be gathered together for the battle of the great day of God Almighty. Rev. xvi, 13, 14. Look across the Atlantic at the European States; then turn and take a glance nearer home. Look at Kansas and California, and read the alarming news that is wafted through the land upon almost every breeze, and answer me, Are not perilous times upon us?
J. M. McLELLAN.
Hastings, Mich.
Censoriousness
CENSORIOUSNESS.—The most censorious are generally the least judicious, who, having nothing to recommend themselves, will be finding fault with others. No man envies the merit of another, who has enough of his own.—Rule of Life.