WHAT was the deportment of Israel in the wilderness?
To what does the language of Ezekiel, xx, 13-24, refer, and what does it show?
What was one of the leading sins for which God was about to cut off that people?
All over twenty years of age having been excluded from entering into the promised land, what were God's especial directions to their children?
What was a special point on which they were exhorted to obedience?
Did they obey God's words?
As God did not see fit to exclude them from the promised land, for this, what judgments were purposed against them?
What was one of the great acts which led to the final ruin of the Jewish nation?
To what did the miracle of the manna bear witness for forty years?
What is the next record in regard to the Sabbath?
What is the chief feature of interest in this text?
What other prohibition of this kind is there in the Bible?
What use is often made of this which calls for examination?
Does this requirement form any part of the fourth commandment which is the grand law of the Sabbath?
Mention some laws relating to the Sabbath which grew out of its being intrusted to the Hebrews?
May not the law relating to fires be one of this class?
As there were laws peculiar to the Hebrews, were there any that were peculiar to them only while they were in the wilderness?
What were these?
When were the laws of this class given, or in what portion of scripture do we find them?
If the law relating to fires is not one of this class what must it be?
That the law prohibiting fires was binding upon the Israelites only while they were in the wilderness, is evident from several decisive facts; what is the first of these?
What is the second fact that has a bearing upon this point?
What is the third consideration in proof of this?
What is the fourth?
What is the fifth argument on this point?
If the law respecting fires would every few years conflict with the law of the passover in the promised land, why would it not in the wilderness?
To what general conclusion then are we led in regard to the law prohibiting fires?
What then becomes of the argument drawn from this against the Sabbath?
With what do the constant references to the Sabbath strikingly contrast?
What assertion has been based upon verse 2 of that chapter? p. 71, note.
Please turn to the chapter and refute that assertion.
How many feasts and ceremonial Sabbaths were there in the Jewish system?
What special duties for the Sabbath does Lev. xxiii, 3, point out?
Where is found the oft-quoted text concerning the man that picked up sticks?
In explaining this text what is first to be considered?
What is the second point for consideration?
What is the substance of Hengstenberg's note on this text? p. 73, note.
What was one of the acts of Moses in the last month of his long and eventful life?
Where is this rehearsal found?
What is the meaning of the word deuteronomy?
What conviction does Moses in his farewell words to the people, endeavor to fasten in the strongest possible manner upon them?
When Moses, about to rehearse the ten commandments, wishes to impress upon the people a sense of their individual obligation, what language does he use?
What is the obvious import of this language?
Where are the pledges of the people found? p. 74, note.
What is this language often adduced to prove?
If this argument is just, what does it show in relation to the other commandments?
What was the covenant of Horeb?
What conclusive proof have we that the Sabbath did not originate with the covenant at Horeb?
Moses now gives the ten commandments; how does his rehearsal of the fourth commandment differ from the language in Ex. xx.?
In place of what do those who write against the Sabbath, uniformly quote this Scripture?
Is this the original precept?
What right then has any one to quote it as such?
How long after the original commandment was given, was this rehearsal by Moses?
In what language does the commandment as here given cite us to the original commandment?
Why then is this quoted by those who represent the Sabbath as made in the wilderness, instead of the original precept?
What five conclusive reasons can be given to show that the Sabbath was not a memorial of the deliverance of the children of Israel from Egypt?
In inquiring what these words do mean, to what parallel passage may we refer?
If then the Sabbath is shown to be Jewish by the language in chap. v, 15, what is shown by this language in reference to the statute respecting the needy and the helpless?
What is the simple import of the language in each case?
Why Desire To Be a Gentile?
By R. F. Cottrell
CHRISTIANS are not Gentiles. Paul tells the Ephesians that in time past they were Gentiles; that at that time they were "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."133Eph. ii, 11, 12.
This was their character and condition in time past, that is, before their conversion to Christianity. What were they after their conversion? The apostle answers: "Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." Vs. 19. The sum is this: They that were Gentiles are now Israelites. They that were aliens are now entitled to all the blessings and privileges of the commonwealth. They that were strangers are now made acquainted with both the covenants of promise; for the New would not be understood without a knowledge of the Old. They that had no hope, now have the true "hope of Israel," for which Paul was bound with a chain. Acts xxviii, 20. They that were without God can now claim the "God of Israel" as theirs, and belong to his household.
Who would wish to be a Gentile? Who would not rather be an Israelite? Who would not choose to belong to Christ, and thus be Abraham's seed, and heirs according to the promise? Gal. iii, 29. Yet I hear one say, I would keep the Sabbath if I could learn that it was ever given to the Gentiles! My dear friend! can you not, being a Gentile, claim the blessings of the Sabbath on the ground that you are a man? Jesus said, "The Sabbath was made for man." If you are a man, it was made for you. Gentiles are in a sad condition indeed, if they cannot claim to be men. It is difficult to understand how they can become Abraham's seed, for he doubtless was a man. Still, my friend, if you can in any way become Christ's, you will certainly belong to Abraham's family, and then you will be entitled to all the blessings of the Sabbath here, and to all the promises of the future, based upon your keeping it. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable [not the old Jewish Sabbath]; and shall honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father [notwithstanding thou wast in time past a Gentile]; for the mouth of the Lord hath spoken it." Isa. lviii, 13, 14.
Now, to be frank with you, my friend, I fear you do not desire the Sabbath for yourself. If you did, I think you would find some way to prove a claim to it. I fear that instead of viewing it as a blessing, you look upon it as against you, and contrary to you. Now this is simply unbelief in the word of Christ, who said it was made for man; that is, to be a benefit and a blessing to him. Now if you can put away this unbelief and have faith in Christ, though you are a Gentile by nature, yet you may delight yourself in the Lord and in his holy Sabbath, and finally have a share in Israel's inheritance, and, in the earth made new, come up from Sabbath to Sabbath to worship Israel's King, the Lord of hosts. Isa. lxvi, 23.
R. F. COTTRELL.
Report from Bro. Loughborough.
By John Norton Loughborough
SINCE my last report, which was made at Greenbush, Feb. 23, I have held thirty-seven meetings, and baptized twenty-three persons, a large majority of them those who have just enlisted to serve the Lord.
At Owasso, had two public discourses, but owing to the fact, I suppose, that when the people heard the truth, they decided against it, but few came in to hear, yet those few seemed much interested. We also had an excellent meeting at the house of Bro. Griggs. Two were baptized during this meeting.
Our quarterly-meeting at St. Charles was a very interesting meeting. It commenced Friday evening, Feb. 27, and was continued till Tuesday evening, March 3. In all, eleven meetings, mostly discourses to the public, which were listened to with the best attention.
When, on Sabbath afternoon, we made a call for volunteers in the Lord’s cause, fourteen came forward, requesting the prayers of the church, about half adults, the rest members of the Sabbath-school and Bible-class. We retailed at this meeting forty dollars' worth of books, besides collecting forty dollars more for the Office, which certainly bespeaks an interest on the part of the flock in St. Charles and Chesaning. Seven were baptized at St. Charles on Monday, March 2.
Wednesday, March 4, in the afternoon had a meeting with the brethren and sisters at Chesaning, and in the evening gave a public discourse in the town hall, which was listened to by about seventy persons, although the inhabitants are mostly lovers of pleasure, and had two balls in that small town that night. Thursday morning had a short meeting to consider some church matters, and then went with Bro. E. S. Griggs to Owasso.
Friday the 6th, accompanied by brother Griggs, went to Locke. Here I had interesting meetings, nine in all, which continued till Thursday evening, March 12. We were glad to find that those who made a start at our previous meeting were, without any exception, trying to hold on their way. Five were baptized on Monday the 9th.
On Friday the 13th, came to Woodhull, and commenced meeting here that evening, which continued till last (Monday) evening. Have had in that time nine meetings here. Several new ones have made a start since these meetings commenced. Nine were baptized yesterday. The church here in Woodhull now number twenty-two, and although they are mostly the poor of this world, their S. B. fund is $52 per year. Last evening we had a good time in attending to the ordinances. To-day I go to Owasso to hold meeting this evening, and to-morrow I start for Lapeer.
J. N. LOUGHBOROUGH.
Woodhull, Mich., March 17, 1863.
The Scape-Goat.
Bro. J. Bostwick writes : I send you the following extract from Cassel’s Family Bible, which is much nearer the truth than the popular opinion. In his notes on Lev. xvi, he says :
“All the theories involved in these questions have had their apologists and their advocates ; but, without exception, they leave the difficulty just where they found it. We offer the following exposition as much more likely, and much more satisfactory : That Azazel is a personal denomination for the Evil One ; that the word rendered devils, in chap. xvii, 7, is literally “goats ;” that the one word thus standing for the other in the immediate context, the scape-goat is to be taken as the type of evil ; that the high priest putting his hands upon its head, confessing over it the sins of the people, and then sending it into the wilderness, where it was set free, was a virtual acknowledgment on the part of the congregation that they were prepared and willing to put away from them the evil of their doings, and, as those who had been redeemed by the blood of atonement (the other goat having been offered as a sacrifice for their sins), to live a righteous and godly life. Hence the exhortations in chapters xviii, 3-5, and xix, 2-4, to forsake sin, to walk in the ordinances of God, and to be holy as the Lord God is holy ; and hence, too, the striking fact which is brought out in the text, that the man who led the goat out into the wilderness was held to be so defiled by contact with the animal, that he could not be received into the camp or congregation till he had been washed and purified. Nor could Aaron himself approach the altar till he had washed and changed his vestments. So we read in connection with the proceedings of the last day, that the separation between the righteous and the wicked is a separation between the sheep and the goats. The fate of the scape-goat was, therefore, a type of the final condition of those who, after propitiation has been made for them, yet die in sin.”
Tracts
By Jos. Clarke
ARE a powerful agency for good. Often when people are too busy or too hurried to peruse a volume, they will devour a tract. Who is there can despise a little, clean tract of eight or ten pages, neatly printed on white paper, and full of meaning?
It would require much more means than most of us can spare to circulate books and pamphlets gratuitously, but these little one and two cent tracts we can scatter among our friends and acquaintances freely, and this will prepare the way for larger works; and this work of the colporter we can perform at less cost than the tobacco-chewer is at for his favorite narcotic poison.
The package of twenty-seven tracts, for 40 cts., is convenient to put in one's pocket, and when one meets a friend, and the conversation turns upon present truth (as it always does with live Seventh-day Adventists), one can pull the twenty-seven tracts a little out of the wrapper, just far enough to read the titles (just as the collector selects a bill from his filed package of notes, accounts &c.), and select just such a tract as fits the subject under examination.
I tell you, brother, these tracts are just the things for a practical, working man, as he goes and comes from his work, or place of business, or as he frequents the public haunts of business, and questions are asked, or objections proposed. I say they are good and timely.
Who is there so poor he cannot buy a package of tracts for distribution among his neighbors? only forty cents for 27 choice tracts, and one tract might wake some honest soul to further investigation. Let us all be colporters that can't be preachers, and let the preachers, too, circulate these winged messengers as their wise zeal prompts; but especially I address the dear brethren and sisters whose sphere is limited, to resolve ourselves into a band of colporters, in a careful, humble way, first looking carefully, speaking to the point, and if there is a prospect for good, lend or donate a tract, with a heartfelt prayer to God that bread cast upon the waters may return.
As you spend an evening with a friend, or as you argue with an opposer, or as a friend calls at your house, or visits your school, a tract may enforce the arguments you have advanced, or preach in a way you could not.
Many a wealthy brother who sends to the Office for $1,75 worth of books, might as well send for $10 or $20 worth, and soon sell them out among the brethren or others, or keep them for a kind of circulating library, for the benefit of himself and family and neighbors.
We might make a business of propagating our faith, instead of seeking pelf. Some might work in one way, some in another; and after we have spent time and money, we shall not go hungry nor suffer for raiment,134neither need we neglect our business, only be a little more careful of our time, and manage a little better.
Especially do we all need the History of the Sabbath now, that we may keep up with the weekly questions in the Review. Brethren, let us be wide awake in finding ways of doing good.
Jos. CLARKE.
The Work in Ohio.
By J. H. Waggoner
HAVING attended several conferences in this State, I believe I am safe in saying that I never saw one assembled here before with as good a feeling as the late one at Gilboa; and I think all are now satisfied that I judged right in deciding that a conference this winter would be useless without the attendance of Bro. and Sr. White. Their knowledge of the work from the beginning, in all its phases, and under all its difficulties, and the existence of prejudices, some of long standing, indicated a special necessity for their presence and testimony. And I think I have not been disappointed in the result. Without any undue excitement, a deep-settled conviction seemed to rest on all that the times were changed; a degree of freedom prevailed that has not been enjoyed for years before; renewed confidence in the work, and in the Lord's chosen means to carry it forward, gives assurance that the benefits of this meeting will be permanent.
I wish also to acknowledge to Bro. White the justness of his remarks in No. 14, relative to the Ohio plan for raising means, and to take upon myself all the blame that belongs to me in that matter. I had not the remotest idea that Bro. Butler had any thought or feeling toward division in that plan, but presented it as a present relief in consequence of the manifest unwillingness of the churches to act upon the plan. This, I think, was the idea with all, and I was not at that time sufficiently impressed with the importance of perfect union upon the plan already adopted to take the position I ought to have taken. And I trust Bro. Butler will forgive me for suffering him to hear more than was his due, or at least to hear any burden that justly belonged to me.
My earnest, constant prayer is that the Lord will bless the cause in Ohio and strengthen and encourage its friends, by giving it abundant success.
J. H. WAGGONER.
Things in Iowa.
By B. F. Snook
I AM truly thankful that I can say that things in Iowa are becoming more hopeful and encouraging. The Lord is returning, and the light of his countenance once more begins to shine upon us.
On Sabbath, Feb. 14, I met with the brethren at Richmond, and on Sunday we met at the house of Bro. Curtis, where all the brethren in that vicinity came together in the unity of the faith. The Lord gave great power to the truth, and blessed with his good Spirit all who were there. We had a communion season, which was a joy to every heart. O, what an awakening was there! All took a new start for the kingdom, much encouraged to go on with the Lord's people.
Tuesday, 17th, we visited the church near Millersburg, and though the going was quite bad, we rallied the brethren out and had a good meeting that evening. Next day we bore testimony on the signs of the soon coming of Christ. The melting Spirit came down, and all hearts ran together in sweet union. We then organized a church of twelve members. Six others who would have been present were prevented by sickness.
Wednesday evening we closed with a discourse upon the alarm of Joel ii, 1. The brethren there feel much encouraged, and more determined to go on in this good work than ever.
Next day we traveled about twenty miles through the mud, while the cold snow-storm and wind came heavily upon us all the way. At night we preached in Dayton to a deeply-interested audience for nearly two hours, and felt much blessed and refreshed.
Next day we went to Washington, and on Sabbath and Sunday preached four times. The little flock there were greatly encouraged. There are some signs of good developing at that place, though the opposition is great and strong. Some more are deciding on the truth.
Monday following we went to Mt. Pleasant, and began meetings in that vicinity on Tuesday, 24th. Prospects were very discouraging, as the mud was quite deep; but a goodly number came out. Next day it rained nearly all day, but we had a good meeting notwithstanding.
Friday we moved our meetings to the house of Bro. Sharp by his request, where we all remained till we closed up on Sunday night following. The Lord was present to help in time of trouble, and gave such a blessing as the occasion demanded. The meeting there was one of the best of my life. We organized a church of seventeen members, and baptized sixteen. Six new ones made a start along with us, three of whom were baptized. The children were deeply impressed, and called for prayers, and expressed an anxious desire to go with their parents to the kingdom.
Sabbath and Sunday, March 7 and 8, I spent in Iowa City. The brethren were greatly encouraged with the visit, and the Lord blessed much in ridding the cause of some distressing troubles. Here we baptized six; and on the following day parted in glorious hope of meeting in a better country. In all, in three weeks and two days I attended thirty-four meetings, preached twenty-six times, baptized twenty-three persons, and sold over $25 worth of books. Wherever I go the blessing follows. I feel much encouraged, and am determined to go on with the remnant to mount Zion. Brethren, let us try to meet there.
B. F. SNOOK.
A New Position.
By E. J. W. Bovee
VARIOUS are the subterfuges resorted to by those who, with blind zeal, oppose the truth of the Bible as it is. We are forcibly reminded of Paul's words, "Ye have a zeal, but it is not according to knowledge."
Not long since a United-Brethren minister took the position, in the desk, that Christ's agony upon the cross when he cried, "My God, my God, why hast thou forsaken me?" was caused by separation of divine and human nature, that "in him dwelt all the fullness of the Godhead bodily," but at this time, divinity left him. Where in all the Bible does Eld. G. get his information? Not even an inference of the kind can be drawn from the sacred record. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabacthani? that is to say, My God, my God, why hast thou forsaken me? Matt. xxvii, 46. Some that stood by thought that he called for Elias, and another ran and gave him vinegar to drink. After this "Jesus again cried with a loud voice, and yielded up the ghost." Vs. 50. Then followed the awful and solemn scene described in verses 51, 52. And behold the vail of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent; and the graves were opened, and many bodies of the saints which slept, arose. There would doubtless have been more plausibility to his argument had he chosen the latter for the time that divinity forsook the body of Christ. But choose as he may, his position is self-contradictory.
First, he stated that he cried in agony because of the separation that was taking place, then quoted the words which express his agony, My God, my God, why hast thou forsaken me? forgetting that the tense of the text is past (hast) previous to this time. And again, if Eld. G. would have us understand that this separation is equivalent to Jesus' dying, why is it written that he cried again with a loud voice, then gave up the ghost?
Such unreasonable and unscriptural positions are either the result of willing ignorance, or of long and fervently advocating error until the truth of God is hid from the eyes. Truly, the wise shall understand, but the wicked shall do wickedly, and none of the wicked shall understand.
E. J. W. BOVEE.
Come Now.
PERHAPS you think it will be as easy to repent at any future time as to-day. This is a most dangerous delusion. Impressions of all kinds wear away by repetition, unless they're made permanent by being acted upon. If you ever lived near a noisy mill, a roaring river, or the sea, you have found that the sound, which at first disturbed you, was afterwards scarcely noticed. Just so the truths of religion may deeply impress the mind; but if those impressions are not cherished, by acting in accordance with them, those truths will affect the mind less and less, till they are heard with total indifference. Jesus says, "Behold, I stand at the door, and knock." He knocks by sermons, books, conversations, conscience, solemn warnings. The sound startles you; but if you do not rise and open the door, it will startle you less to-morrow, till at length you will not hear it at all. How many who once felt deeply about religion, now feel nothing, and are quickly and quietly traveling down to hell. On the narrow ledges of the steep cliffs of Yorkshire coast multitudes of sea-fowls lay their eggs, by gathering
which some persons obtain a perilous livelihood. It once happened that a man, having fixed in the ground his iron bar, and having lowered himself down by the rope which was fastened to it, found that, in consequence of the edge of the cliff bending over the part below, he could not reach the narrow ledge where the eggs were deposited, without swinging himself backwards and forwards. By this means he at last placed his foot on the rock, but in so-doing lost his hold of the rope. His situation was most dreadful. The sea roared hundreds of feet below. It was impossible to climb either up or down. He must soon perish from want, or fall and be dashed to pieces on the rocks. The rope was his only way of escape. It was still swinging to and fro; but, when it settled, it would be out of reach. Every time it approached him it was farther off than before. Every moment he waited his danger increased. He made up his mind. The next time the rope swung towards him he sprang forward, seized it, and reached the top in safety. Sinner, your salvation is farther off every moment you wait. But Jesus is near to save you. He invites you to lay hold on him. It is your only hope. Grasp him by faith. You cannot miss your hold. He will hold you, and draw you up to heaven. But the difficulty and danger are greater every moment you delay. Come to Jesus now.—Sel.
How Reconciled.
QUESTION. How do you reconcile John v, 28, which some think teaches a general resurrection, with Rev. xx, 4, which teaches a first, and implies, at least, a second resurrection?
ANSWER. The true rule is to compare what is said in each place with the other, and to let what is merely inferential in either give place to what is positively and unambiguously affirmed.
On turning to the Gospel, we find it affirmed that "the hour is coming in which all that are in the grave shall come forth; they that have done good, unto the resurrection of life; and they that have done evil unto the resurrection of damnation."
And, on turning to the Apocalypse, it is affirmed by the same inspired penman, that "the rest of the dead lived not again until the thousand years were finished."
On comparing the two, it is manifest that the Gospel positively affirms the resurrection of all. The Apocalypse does not thus affirm, but denies that the rest of the dead will rise with the justified, or before the lapse of 1000 years subsequent to their resurrection. It does not affirm in so many words that the wicked will then be raised; nor would the mere inference from the words be absolutely demonstrative. For when we read that "Michal, Saul's daughter, bore no child until the day of her death," the just inference is that she never bore any. The condition of impossibility, however, does not exist in respect to the resurrection as in the case of Saul's daughter. Other scriptures, equally positive, affirm the resurrection of both classes. Therefore, though it is positive that the wicked will not be raised with the righteous, it is equally positive that at some future time they will be also raised. And from the events following in Rev. 20th, we know their resurrection to be at the end of 1000 years.
This shows that there is no contradiction of John v, by Rev. xx, in respect to the fact of the resurrection of all. The positiveness with which that is affirmed, in the former, settles it in respect to the latter. We then inquire, is the time equally explicit in both? The language is positive in Revelation that they live not till after 1000 years. There is no avoiding that conclusion except by denying the words of inspiration, or by resorting to an interpretation that deprives the words of their obvious meaning. Is, then, the time in John equally unambiguous?
When we examine the word there rendered hour, we find it used, sometimes qualifiedly as expressive of one hour—"he went about the third hour"—"was healed from that same hour," &c; and sometimes we find the same Greek word without any qualification, as: "The time is now past," Matt. xiv, 15—"The day was now far spent," Mar. vi, 35—"The time cometh that whosoever killeth you will think he doth God service," John xvi, 2;—"Were willing for a season to rejoice," John v,13535;—"Now it is high time to awake out of sleep," Rom. xiii, 11; "Sorry, though it were but for a season," 2 Cor. vii, 8;—"Depart for a season," Philemon 15; "It is the last time," 1 John ii, 18. &c. &c.
These uses of the word rendered hour, show that when it is used without limit or qualification as to time, it does not necessarily denote one-twelfth of the day; and as the word is not so qualified in the text it cannot be thus interpreted, but must be understood in harmony with the Revelation. And this view is confirmed by what follows—the resurrection of life, and that of damnation, at which the two classes will be raised, being in harmony with the two resurrections elsewhere specified.—Ad. Herald.
The Sabbath.
By D. H. Sanborn
The Sabbath is the holy of the Lord, honorable. Isa. lviii, 13. Six days shalt thou labor. Six days the labor of earth makes us weary. Six days our minds are taxed with anxious care.
Six days we have to meet the buffetings of the world, but the seventh is the holy of the Lord.
Six days of labor and care say to man, Thou art a sinner. The seventh points him to his Maker; and by it the Lord says, Remember me. The servant of the Lord may say to the world, Six days have I labored to meet your claims, but my Lord has released me to-day.
The Lord gave the Sabbath as a memorial. Fellow pilgrim, how do you regard your Maker's keepsake? The Lord says "Remember the Sabbath day." What for? to cook our food? to sweep and clean our dwellings? to make our beds? to wash our dishes? to read war news? to talk on politics? to discuss questions of national policy? to rehearse our business transactions? O, let the Lord answer, "To keep it holy."
D. H. SANBORN.
Extracts from Letters.
Sister S. J. Bysong writes from West Union, Iowa: For eight weeks I have been striving to keep the Sabbath of the Lord, and am not weary in well-doing, but delight in the law of God. My heart glows with gratitude to him who first arrested my attention, opened my blinded eyes, and turned my feet into the way of truth. I praise God that I ever heard the last call of mercy. I was awakened to the truth during the labors of Bro. Cornell in this place; and I feel to give glory and honor unto God, who has delivered me from error, and made me rejoice in the truth. He is still leading me. I can truly say that I love both parts of the message, the commandments of God and the faith of Jesus. It severs the cord of friendship from this popular world, but what are the fashions, the pride of this life, when compared with the glory which awaits the faithful and obedient! O I want to share in that incorruptible inheritance, though it be by the loss of all earthly friends. We have one Friend in whom there is no variableness nor a shadow of turning. There is also a precious promise given us that the angel of the Lord encampeth round about them that fear him. O I rejoice in these glorious truths. Like the pure gold, they shine brighter and brighter. Our Saviour is soon coming. How cheering the thought! but I sometimes fear that I shall not be ready. I find a warfare daily, having many foes within. The way seems more narrow every day, but my hope and trust are in Jesus, who is worthy. I feel like striving more earnestly to gain a home in the earth made new, and with all the redeemed partake of the fruit of the tree of life.
Bro. W. Lea writes from Newbern, Iowa: We love the Review for its good and right teaching, and are often cheered by the encouraging letters from the brethren and sisters, especially the lonely ones, as they encourage us in our lonely state.
We desire your prayers that we may live faithful and walk humbly, and that we may put on the whole armor of God, and be able to stand in that great day, which we believe is fast approaching.
First Great Cause.
The name of Deity is inscribed on all his works. The world is one vast mirror reflecting his glorious image. The magnitude of heavenly bodies; the immensity of space through which they are scattered; the vast numbers that exist, if each star is a central orb to unseen worlds revolving around it; the harmony of their movements; the adaptation of their form and motion to the convenience of the whole, and the power that binds them to their respective orbits, not only declare in unmistakable language the existence of a first great cause, but invest that cause with infinite perfection.
Fate of a Godless Town.
By G. W. A.
THE following paragraph, which is cut from a religious paper reminds us of the prophetic words of old—"They that honor me I will honor, and they that despise me shall be lightly esteemed." Let infidels read it and tremble.
G. W. A.
“Some German infidels founded a town in Minnesota, which was named New Ulm, stipulating that no church should ever be placed on the town plot on pain of its reversion to the original owner. The settlers spent their Sabbaths in revelry, and threatened to hang or drown any preachers who should disturb them with the gospel. On one Sabbath last summer they made an effigy of the Saviour, and burned it on the public street. Before the next Sabbath the Indian outbreak began, and the savages assaulted this impious community, and destroyed between 150 and 200 houses, completely desolating the place. The dance hall, which escaped the general wreck, was afterwards used as a place of religious worship by the volunteer troops who were stationed there, and the gospel of Jesus was thus preached in the very place where his religion had been scorned, and he so grossly insulted and reviled.”
The Pen of Heaven.
By Guthrie
THE day grows yet more solemn. Its solemnity reaches its highest point and culminates in the momentous issue of judgment. It is the day of God’s settlement with a world that has had a long credit. It is the winding up of this earth’s bankrupt estate, and each man’s individual interest. It is the closing of an open account, that has been running on ever since the fall. It is the day when the balance is struck, and our fate is heaven or hell; and by the manner in which we walked in these statutes, and kept these judgments, and did them, our destiny is determined.
The most common action of life, its every day, every hour, is invested with a solemn grandeur when we think how they extend their issues into eternity. Our hands are now sowing the seed for that great harvest. We shall meet again all we are doing and have done. The graves shall give up their dead, and from the tombs of oblivion the past shall give up all that it holds in keeping to be witness for or against us. O! think of that, and in yonder hall of the Inquisitions see what its effect on us should be! Within those blood-stained walls, for whose atrocious cruelties Rome has yet to answer, one is under examination. He has been assured that nothing he reveals shall be written for the purpose of being used against him. While making frank and ingenuous confession, he suddenly stops. He is dumb—a mute. They ply him with questions, flatter him—he answers not a word. Danger makes the senses quick; his ear has caught a sound; he listens, it ties his tongue. An arras hangs beside him, and behind it he hears a pen running along the pages. The truth flashes on him. Behind that screen a scribe sits committing to the fatal page every word that he says, and he shall meet it all again on the day of trial.
Ah! how solemn to think there is such a pen going on in heaven, and entering upon the books of judgment all we say or wish, all we think or do. Would to God we heard it! What a check! and what a stimulus! Are we about to sin, how strong a curb! If slow to duty, how sharp a spur! What a motive to pray for the blood that blots out the guilty past, and for such grace as in time to come shall enable us to walk in God’s statutes, to keep his judgments and do them! “Knowing, therefore, the terror of the Lord, we persuade men.” — Guthrie.
LETTERS.
By L. S. Gregory
“Then they that feared the Lord, spake often one to another.”
From Bro. Gregory.
BRO. WHITE: I want to say to the scattered brethren and sisters that the cause at Lovett’s Grove is onward. I praise God for the third angel’s message, and the precious truths connected with it, and the work it is doing for the church here, in uniting us together. We are trying to advance with the light of present truth, and in so doing the Lord is blessing us. We have had an addition of four members since the conference. I feel like praising God for his wonderful works to the children of men.
We can see just ahead the time of trouble, such as never was since there was a nation, but every one whose name is written in the book shall be delivered. Praise God for the precious promises left on record to cheer the pilgrim on the way to mount Zion, the city of the living God.
I feel like adding to my faith, virtue, and to virtue, knowledge, and to knowledge, temperance, and to temperance, patience, and to patience, godliness, and to godliness, brotherly kindness, and to brotherly kindness, charity; for if these things be in us and abound, they make us that we shall be neither barren nor unfruitful; but he that lacketh these things is blind, and cannot see afar off.
I feel like putting on the whole armor, that I may be able to stand in these last days of peril, when wicked men and seducers are waxing worse and worse. My earnest prayer is that I may overcome all my besetting sins, and that I may have the pure gold, the white raiment, and the eye-salve, that I may see clearly to do all the commandments, and have the faith of Jesus, enter in through the gates into the city, and have right to the tree of life, and sing the song that no man can learn but the hundred and forty-four thousand. Brethren, let us take hold of the strong arm of the Lord by faith, in hope of eternal life.
L. S. GREGORY.
Lovett’s Grove, Ohio.
D. H. SANBORN
By D. H. Sanborn
From Bro. Sanborn.
BRO. WHITE: I have moved with my family to Hadley, Lapeer Co., Mich. Bro. H. Barnes settled here before us. His residence is one mile and ours a mile and a quarter west of Hadley village. There is a good degree of intelligence in this community, and in point of morals this township is not a dark place in society. We hope the Lord will order that some faithful laborer may come here and present the light of present truth. We see reason to expect that some hearts will be open to receive it. We will try to keep ourselves unspotted from the world and to walk honestly toward them that are without, so that the truth when presented shall not have an ungodly influence from us to counteract its power. Messengers coming this way will meet a hearty welcome and a home with us whenever they can labor in this vicinity. We earnestly request our brethren to remember this as a part of the field waiting for a laborer.
If the tent could be pitched here we think a good attendance would be secured.