Earlier text: Sanctification: or Living HolinessReport from Bro. Loughborough.
By John Norton Loughborough
Owing to a pressure of business in preparing for, and going through, Conference, and in changing my field of labor, I have not reported myself for some time. I will now try to finish out my report of New England labors from the point where I last reported. I was, at that time, in North Berwick, Maine. As the readers of the Review have already learned from the articles of Bro. Davis and Prescott, those there who have stood aloof from the body, are inspiring their way back. Although it required some labor still to bring the brethren and sisters into New-Testament order, I was glad to find all opposition gone, and them desirous to know the right. From Sabbath, March 4, to Tuesday the 7th, at Portland, Maine. The fast days were precious seasons to us there, and we felt indeed that the Lord heard prayer. During these meetings, several were admitted into the church, mostly Sabbath-keepers who had formerly stood aloof from the body of S. D. Adventists. Wednesday afternoon, March 9, commenced the organization of a church at Topsham, Maine, and while there, gave one discourse to a large and attentive congregation in Brunswick. Sabbath and first-day, March 11, and 12, I had five meetings at Woodstock, Maine, and completed the organization of the church there. From March 17 to the 21st, I had six meetings in Bro. Goodrich's neighborhood, Palmyra, Maine, where Brn. Stratton and Goodrich had been having a series of meetings. Two decided to keep the Sabbath there, during our meeting. Sabbath and first-day, March 25 and 26, held seven meetings at Eddington, Maine. While there I baptized one who had lately embraced the truth, completed the organization of the church, and organized a s. b. fund for Bro. Hannaford's family, at Brewer, Maine, amounting to $16,64 per year. Tuesday, March 28, completed the organization of the church in Topsham, with eight members, and returned again to Portland, where from Wednesday evening to Sabbath Apr. 1st, I had five meetings in company with Bro. Cornell. The Sabbath meeting at this time was in striking contrast with one I held in Portland about one year before. Then seven or eight of us met in an old shop out in the skirts of the city, while a party in rebellion against us, whose numbers about doubled our own, were meeting in a snug hall in the city. Then Seventh-day Adventists could do but little to advance the cause in Portland. But on Sabbath, Apr. 1st, we occupied a large hall in the city under the control of S. D. Adventists. About thirty-five or forty Sabbath-keepers were present, nearly one-half of whom had embraced the truth the past winter at Falmouth, under Bro. Cornell's labors. The rebellion was dead. That party had given up their hall, and the last of them were trying to find their way along with God's people. The church had just pledged $125,00 s. b. fund to the Gen. Conf. fund, besides pledging nearly $300,00 more outside of s. b. for hall rent, fitting up the hall, and to help a poor widowed sister. Our hearts were greatly encouraged by the change we saw.13 Sunday, Apr. 2nd, we had a good time holding two meetings at Falmouth. The congregations were eager for the truth, and wept freely while the Lord helped to speak with liberty. At Manchester, N. H., Apr. 4th, held one meeting and baptized three persons. Returned again to North Berwick, Maine, where from Apr. 6 to 9, I held seven meetings in company with Bro. Cornell, and completed the organization of the church there. Thursday evening, April 13, preached to the few at Clinton, Mass., and attended communion with them. From Friday evening, Apr. 14, to Tuesday evening, Apr. 18, I had six meetings with the church in Vernon, Vt. Brethren came in to this meeting from Ashfield, Springfield, and other adjacent points in Mass. While here I was much amused by a report Bro. Johnson gave of a meeting he recently attended as a spectator in Springfield, Mass. A class of Adventists, who believe in having the communion only once a year, and attend it as a continuation of the Jewish passover, held the above meeting for said purpose. The leader of the meeting read the scriptures setting forth the institution of the passover and endeavored to show that as Christ was our passover this was perpetuated and they were then and there going to keep it. Of course spectators would begin to think about a cooked lamb (whole) and heavy bread, but instead of that all were requested to eat light bread and cheese, after which the bread and wine were passed as usual at communion. This party could see no light in the ordinance our Saviour instituted in plain terms to precede his supper, John xiii, but without any intimation of scripture, they can take a supper of bread and cheese in its stead. But it seemed to us while hearing the account, and seems still, that eating bread and cheese is a poor substitute for obedience to the command of Christ. Sabbath and first-day, Apr. 22 and 23, I held four meetings with the brethren at East Otis, Mass. The names of six were enrolled for a church, and s. b. was organized amounting to $75,66 per year. Sabbath and first-day, Apr. 29 and 30, met with some seventy of the brethren of Western N. Y., in Quarterly Meeting at the house of Bro. Andrews, Rochester, N. Y. It was a good time to us, and we trust to all assembled. Returned home May 2nd, after being absent from my family about nine months. My heart has been cheered by the friendly greetings of the tried church in Battle Creek, and by our late Conference, to which I look back in some respects as a feast of tabernacles. Feeling refreshed by these privileges, I again go forth, hoping with God's blessing, to discharge my whole duty in this cause. Clyde, Ill. June 5, 1865. WHAT is liquor in disguise? "The whole tribe," says Henry Ward Beecher, "of panaceas for the nameless ills of life." All the multitude of absolutely infallible (?) remedies for every imaginable disease that flesh is heir to, under the name of "bitters," with which the country is now flooded. Under all the pompous titles given to these nostrums, backed up by assertions of their marvelous powers to cure, liquor is concealed and sent out on its errand of death through the land. We have further proof of this, in the late advertisements of mixtures more recently compounded. It is now no uncommon thing to meet with the very innocent and sheepish declaration, on the part of the proprietors of these humbugs, "These bitters do not make drunkards. These bitters do not make drunkards." Ah! What is the matter? Why it is becoming pretty generally understood that the "bitters" of the day are but villainous masks for intoxicating liquors; and what a confession is this of the fact! And as every sensible person upon learning the facts, will repel the imposture by discarding the bitters, it becomes necessary for these animals in lions' skins, to throw in a bray right here to guard their impositions upon this point. Henry Ward Beecher in a late sermon, justly deals with these knavish shams, and shows how they are entering in to help swell the tide of intemperance so rapidly threatening to engulf the great mass of the rising generation. He says: "Laxity and indulgence are also returning to the body of the community. Young men are very widely becoming drunkards. And it is not any longer regarded as disreputable among large classes in the community to be seen publicly drinking. Young men that least need it, if anybody needs it, are seen with growing frequency indulging in intoxicating drink as a part of their diet. They are introducing it into their social circles, and into their casual meetings; and it is becoming a notorious matter that our young men are becoming excessive drunkards. "Intoxicating drinks are likewise becoming articles of diet again in the household. I trust not so extensively as some have feared; but there is a tendency in that direction, to which we should give heed. "For men to regard alcohol as a panacea for all ills and ailments, and run to it as a stock medicine, I think would be the worst of all possible illusions. And here as one denounce the whole tribe of panaceas for the nameless ills of life, as liquors in disguise. It would be well to have it understood that these 'Golden Bitters,' 'Santa Cruz Bitters,' 'Plantation Bitters,' and numerous other preparations of the same class, whose names are paraded on every picturesque rock along our great thoroughfares by pandering scoundrels, are rum, rum, RUM, with a little something added to disguise it. To advertise these things is to encourage intemperance; and to suffer them to go unexposed is to leave the community the prey of a subtle and most damaging evil. All these promises of rejuvenation, all these pretenses of ability to revitalize worn-out men, are miserable shams. All these preparations for men and women, that claim the power to do such wonderful things, are scarcely disguised abominations of intemperance, are fit only for deception, and are a shame and disgrace to any respectable store or respectable family. And it is high time that this outrageous hypocrisy, under the color of medicine, should be exposed, and trod into the ditch from which it came, and to which it belongs." The Bridge of Forgiveness
HE that cannot forgive others, breaks the bridge over which he must pass himself; for every man has need to be forgiven. THERE is an unfortunate class of Adventists who are dependent upon definite time for any interest comparatively, in the Advent doctrine. Without definite time they are like ships without wind or engines without steam. Unless they have some particular period to look forward to, when the Lord shall come, their interest lags, their zeal dies, and they are lost. We can easily imagine the dilemma such find themselves in as their calculations fail, and their times pass by. All is then gone, and the next thing with them, unless they give up the Advent faith altogether, is to tear up their former theory, re-arrange the prophetic periods, and set a new time. Thus years have passed away, and time after time has been set, each with less evidence than the former, and as a matter of course every one has passed by. And the matter has been growing continually worse for those engaged in this incessant prophetic re-adjustment. The world has become disgusted with everything almost, bearing the name of Advent, and in the late time movement, the strongest minds even among professed Adventists themselves have been called out in opposition, seeing the folly of this continual time-setting, and the weakness of the evidence which can be brought to sustain it. But, says one, is not definite time in the Bible? and do you not believe in time? We answer, Time is in the Bible, and we believe in time. Among all those who are designated as "Timeists," none can be found who believe more firmly in time than we. There is just this difference between us: They have fallen into the fundamental error of supposing that some of the prophetic periods reach to the coming of the Son of man, and are given to mark that event; hence the necessity with them of definite time till the Lord shall come. On the other hand we believe that definite time is in the Bible, that it is given for a specified object, that all the periods have expired, and that we have reached the events which they were all given to mark. Now, while the passing of their times is to them a source of perplexity and confusion, to us, the expiration of the prophetic periods is but a fulfillment of prophecy, and the confirmation of our faith. As the pillar of fire was darkness to the Egyptians but light to Israel, so the prophetic periods become darkness to those who will have some of them extend to the coming of the Lord; but light to us who see their fulfillment in the past in the order of prophecy. Is it necessary to have definite time? Seventh-day Adventists have it. We have all the advantage that can be derived from it. We give it its place, and acknowledge its fulfillment. But with us it does not stop here. We have more than this. Since the prophetic periods ended, we have all the glorious truths that have been developed since. There stand the prophetic periods, especially the great period of 2300 days, like a great monument in our past history, or like a lighthouse casting its luster over both the past and the present. It stands as the introduction to the great subject of the Sanctuary which sheds its luster over our present position, explains the past great disappointment of 1844, and lights up the future. It is the basis and foundation of the great truths of the third angel's message, the commandments of God, and the faith of Jesus, in which stirring and important truths all who have been, and are now, driven about in perplexity, disappointment, and uncertainty, may find a resting-place for their feet. To those, then, who must have time, we say, Come with us; for we have all that, just as revelation has given it to us, and we have vastly more, and that which is vastly better. A Worm at the Root.
By Jos. Clarke
Taking up a religious periodical this morning, I was greatly interested in perusing it. Its religious matter was mostly of a profitable character, its selections in good taste, I was charmed with it. In fact, I said to myself, How can a person who has not a knowledge of the present truth, and of the times in which we live, avoid being carried along with the popular current? How can such an one discover the worm at the root, which is and has been, eating out for many long years the vitality of the church. But how can this be? says one, Did not you just say that you were charmed with it? Yes, I was charmed, as I would be with a beautiful tree, which had once borne excellent fruit but having undergone some change, had ceased to bear good fruit, although its shape and foliage were still beautiful. What have you seen in this religious periodical which you call evil fruit? I have seen articles, which had a bearing directly opposed to the great work of religious reform as it is advocated by the S. D. A. churches; articles directly opposed to God's holy law, and the testimony of the Old and New testaments, relative to the fulfillment of prophecy, and these articles warned all to avoid such as were spreading these truths, calling them heresy and fanaticism. This is the worm at the root which is ruining the Protestant churches everywhere. A greater light is now being rejected by these churches, than was rejected by the chief priests and elders at the trial of Jesus Christ. These churches by their various means and agencies, are doing much to enlighten mankind in the circulation of vast numbers of religious books and periodicals; and by means of missionaries and the ministry they are doing much; but, alas! the grand sublime truths applicable to the last perilous days of the church of God on earth, which the word of God expressly makes known, for the especial benefit of the people of God in these times are by them ignored. More than this, they cover these truths in error and confusion. This their crime, is similar to those who misled the people in the time of Christ's sojourn upon the earth. This is the worm which is eating out the vitality of the popular Christianity of our times. This is the crime of Christendom in 1865. So perfect is the counterfeit Christianity of our day, and so current is it with mankind, that all who are willing to be deceived, have a very fair opportunity of being victims of the "deceivableness" of which the Bible warns us. True Happiness.
By J. N. Wilkinson
TRUE happiness is attained by righteousness or right doing. The worldling is pursuing after happiness in this world; therefore he indulges in all the amusements and pleasures, wherever his fancy leads him, and still keeps on, and never finds anything that is lasting or that gives permanent happiness. But the man of God is looking in a different direction to obtain the desired felicity. In the first place, his study is, how he can best please and glorify God. He first learns that he must bring his body into subjection. Also that he must, "Be not conformed to this world, but be transformed by the renewing of his mind, that he may prove what is that good and acceptable and perfect will of God." And again he learns that "godliness with contentment is great gain." But how often do we murmur and complain, and think that our lot is hard. That our trials and troubles are greater than those of others, and that surrounding circumstances are so unfavorable, that we cannot serve the Lord as well, as though we were differently situated. Says Paul, "Let your conversation be without covetousness; and be content with such things as ye have; for he hath said I will never leave thee nor forsake thee." Heb. iii, 5. Again he says, "I have learned in whatever state I am, therewith to be content." Phil. iv, 11. How many of us have learned this great lesson? Let us try to imitate the apostle in this respect, and, "follow him even as he followed Christ." We are apt to think that if we were living where there was a band of Sabbath-keepers, (or at least some of us who are not so situated), that we might enjoy our minds better, and enjoy more of the Spirit and presence of God; but in this we might be mistaken. If we should be situated thus, there might be some other obstacles in the way. If our lot is cast in a rough place, let us try to cultivate a contented disposition, and remember that the grace of God is sufficient for us, and although trials and temptations may beset us on every hand, let us remember that, "Christ was tempted in all points like as we are, and yet without sin; and he knows how to succor those that are tempted." Our Saviour while on earth, put up with the most humble fare, and often ate the coarsest food, and even had no place to lay his head, and he suffered the vilest of treatment from his enemies, and while "He was led as a lamb to the slaughter, yet he opened not his mouth." We see his agony in the garden, and his lonely and forsaken condition on the cross, when all his friends forsook him, no sympathizing friend to console him in the hour of great trial, no voice was heard but that of the infuriated mob, which said, Crucify him, crucify him. Thus he drank the bitter cup, and shall we repine at our lot, when our Saviour suffered so much and not a murmur escaped his lips! When we feel the uprising of such a spirit, let us consider that all this suffering was on our account. That when man had lost his right to the tree of life through disobedience, Jesus left the realms of glory, and came into this world to die, and thereby rescue man from his fallen condition. Oh, what matchless love! Then let us return that love by cheerful obedience to all God's righteous requirements, and then we shall enjoy that "Peace which is like a river, and the righteousness thereof like the waves of the sea." Let us also learn that "A contented mind is a continual feast," and when we are conformed to the image of Jesus, then we shall feel like one of old when he said, "One day in thy courts is better than a thousand," and "I had rather be a door-keeper in the house of my God than to dwell in the tents of wickedness." Then we feel that peace the world knows not of, and we can look up and cry, Abba Father, and it is then we understand by joyful experience what it is that constitutes true happiness. Words of Sympathy.
By Charlotte Webster
WHEN bowed down with sorrow, let us remember that Jesus was a man of sorrows and acquainted with grief. Have we crosses to bear? let us remember what Christ has borne for us. All we can bear or suffer cannot compare with what Christ has suffered for us. Oh! what matchless love he has manifested toward us! He left his glorious abode in Heaven, came down to earth, was despised and rejected by the Jews, crucified, suffered death, yes the ignominious death of the cross. He is laid in the tomb. Where now is man's hope of redemption? Even his disciples are sad. They reason together. While sorrow fills their hearts, Jesus draws near, and beginning at Moses and all the prophets he expounds the Scriptures concerning himself. He makes himself known unto them. What joy now fills the hearts of his disciples, while they are saying to each other, Truly the Lord has risen. Jesus again stands in their midst. He says, Peace be unto you. But they were now afraid and supposed they had seen a spirit but Jesus requests them to handle him and see. Said he, "A spirit hath not flesh and bones as ye see me have." He also ate before them and proved himself the same Jesus that had three days before laid in the tomb. Yes the mighty Conqueror comes forth, bringing with him the keys of death and the grave. Then let us bear the persecutions and trials of life cheerfully; for this same Jesus is soon coming to earth the second time without sin unto salvation. He will unlock the prison house of his faithful followers and an abundant entrance will be ministered unto them into the glorious kingdom which Christ has purchased for his people by his sufferings and death. Are we surrounded by poverty, and sickness, Jesus has promised us an inheritance that is incorruptible, undefiled, and that fadeth not away. No sickness there; for we can then eat of the tree of life; and its leaves are for the healing of the nations. The lame man shall leap as the hart. Sorrow and sighing shall forever flee away. But how are we to become heirs to this rich inheritance? See 2 Cor. vi, 16, 17, "And what agreement hath the temple of God with idols; for ye are the temple of the living God, as God hath said, I will dwell in them and walk in them and I will be their God, and they shall be my people. Wherefore come out from among them and be ye separate saith the Lord, and touch not the unclean thing and I will receive you, and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty." 2 Cor. vii, 1. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." Rev. xxii, 14. "Blessed are they that do his commandments that they may have right to the tree of life and enter in through the gates into the city." Rev. xiv, 12. "Here is the patience of the saints: here are they that keep the commandments of God and the faith of Jesus." Yes we must be patient even in affliction. If we approach the Father in humble, confiding prayer, he will give us grace to bear afflictions with patience and enable us to say, Thy will, not mine be done. We must keep all his commandments, no matter who may scoff, or who may scorn us for so doing. We must have faith in the teachings of our blessed Redeemer and manifest our faith by a well-ordered life and godly conversation. Like Paul we must fight the good fight of faith, if we would lay hold on eternal life, that we may also be of that number that is called to sit down on the right hand of God. Let us therefore bear life's trials and afflictions with patience, knowing that such precious promises are given to us. Though we may be poor in the things of this world, yet we may be rich in faith, and heirs to the kingdom of God.14 "Oh! hasten blessed Saviour,
In glory come to reign,
And thus remove forever
All sorrow grief and pain."
Charlotte Webster. When Meekness is Specially Required.
We must instruct gainsayers with meekness. It is prescribed to ministers that they "must not strive, but be gentle to all men, in meekness instructing those who oppose themselves." They serve the Prince of peace; they preach the gospel of peace; they are the ambassadors of peace; and therefore must be careful to keep the peace. The apostles were not military men, or men of strife and noise, but fishermen who followed their employment with quietness. It is highly necessary that the guides of the church be strict governors of their own passions. "Learn of me" says Christ, "for I am meek and lowly," and therefore fit to teach you. We must "contend earnestly," but not angrily—no, for "the faith once delivered to the saints." When we have ever so great an assurance that it is the cause of truth we are pleading, yet we must so manage our defense against those who gainsay, as to make it appear that it is not to confuse the erroneous, but to confute the error that we intend. This meekness would teach us not to prejudice a cause, nor to condemn an adversary without hearing him. It would teach us not to aggravate matters in dispute, nor to father upon an adversary, all the absurd consequences which we think may be inferred from his opinion. It would teach us to judge charitably of those who differ from us, and to forbear all personal reflections in arguing with them. God's cause needs not the patronage of sinful passions, which often give a mighty shock even to the truth for which we plead. Meekness would prevent and cure that bigotry which has been so long the bane of the church, and contribute a great deal toward that happy state in which the Lord shall be one, and his name one. Public reformations are carried on with most credit and comfort, and are most likely to settle on lasting foundations, when meekness sits at the stern and guides the motions of them. When Christ was purging the temple, though he was therein actuated by a zeal for God's house that even ate him up, yet he did it with meekness and prudence, which appeared in this instance, that when he drove out the sheep and oxen, which could easily be caught again, he said to them that sold doves, "Take these things hence." He did not let loose the dove and send them flying, for that would have been to the loss of the owners. Angry, noisy, bitter arguings, ill become the assertors of that truth which is great and will prevail. Our Lord Jesus lived in a very froward and perverse generation, yet it is said, "He shall not strive nor cry, neither shall any man hear his voice in the street." Though he could break them as easily as a bruised reed, and extinguish them as soon as one could quench the wick of a candle newly lighted, yet he will not do it till the day comes when "he shall bring forth judgment unto victory." Moses dwelt with a very obstinate and stiff-necked people, and yet "My doctrine" says he, "shall drop as the rain, my speech distil as the dew." It was not the wind, nor the earthquake, nor the fire that brought Elijah into temper (for the Lord was not in them), but "the still small voice;" when he heard that, he wrapped his face in his mantle. In dealing with gainsayers, a spirit of meekness will teach us to consider their temper, education, custom, the power of prejudice they labor under, the influence of others upon them, and to make allowances accordingly, and not to call every false step an apostasy, and every error and mistake a heresy; methods of proceeding more likely to irritate and harden, than to convince and reduce gainsayers. I have heard it observed long since "that the scourge of the tongue has driven many out of the temple, but never drove any into it." The Power of Truth.
By Rev. J. Parker
In the village of—was a boarding house kept by Mrs. F—. At this house I was a lodger. Of the fifteen or twenty guests about the table, was a young gentleman of about twenty-four years of age. He was full of animation, and his vivacity created the impression that whoever else might be affected by the solemnities of the time, he was not. On a Sunday morning, the late Rev. Dr. Perrine preached a peculiarly effective sermon on the consequences of a life of sin. There was a singular unction and tenderness in the discourse, and its vivid pictures of hell's torments, produced a most solemn and subduing effect. As we were sitting at the dinner table, and remarks were passing freely in regard to the morning service, the young man above mentioned, expressed in strong terms his disapprobation of the sermon, and added, "such preaching only hardens me and makes me worse." I replied, "It is possible that you think it makes you worse, when it only makes you conscious of sin that was before slumbering in your heart." "No," said he, "it hardens me. I am this moment less susceptible to anything like conviction, for hearing that discourse. I feel more inclined to resist everything like good impressions than usual." "Yet," I rejoined, "good impressions are those which are best adapted to secure the desired end; and I am greatly mistaken if an increase of the effect which you feel would not be greatly useful to you. If, for instance, you should read now Watts's version of Psalm li, beginning with— ‘Show pity, Lord, O Lord, forgive.’ it would take a deep hold on your heart.' "Not the least," said he; "I could read it without moving a muscle. I wish I had the book, I would read it to you." "We have one," said Mrs. F., who was fully aware of the excitement under which he was laboring; and in a moment the book was handed him, opened at the place. He commenced to read, with compressed lips and a firm voice: “Show pity, Lord, O Lord, forgive;
Let a repenting sinner live;
Are not thy mercies large and free?
May not a sinner trust in thee?” Toward the last part of the stanza, a little tremulousness of voice was plainly discernible. He rallied again, however, and commenced the second verse with more firmness: “O wash my soul from every sin,
And make my guilty conscience clean;
Here on my heart the burden lies,
And past offenses pain mine eyes.” At the last part of this stanza, his voice faltered more manifestly. He commenced upon the third with great energy, and read in a loud sonorous voice—the whole company looking on in breathless silence: “My lips with shame my sins confess.” As he read the second line— “Against thy law, against thy grace,” his lips quivered, and his utterance became difficult. He paused a little and entered upon the third line with apparently a new determination: “Lord, should thy judgment grow severe.” Yet before he came to the end, his voice was almost totally choked; and when he began upon the fourth line “I am condemned, but thou art clear,” an aspect of utter discouragement marked his countenance, and he could only bring out in broken sobs, “I am condemned,” when his utterance changed to such a heart-broken cry of grief, rising at the same time and rushing from the room, as I had never witnessed in a convicted sinner. The dinner was interrupted, but that was the beginning of a change, leading on to a new life in Mr. H., and probably every person in that room retains the impression to-day, that a view of the awful justice of God in connection with the grace that saves from it, is often effective in subduing those who say, “Prophecy unto us smooth things,” and that sinners are not always good judges in respect to what produces the best effect upon themselves.—Rev. J. Parker. Sabbath Keepers in Cornville
By Rose C. Hight
BRO. WHITE: As the result of Bro. Cornell's labors in Cornville, Me., more than a year ago, there are twenty Sabbath-keepers; and there are others who have decided that the seventh-day is the Sabbath of the Lord, and we expect they soon will commence keeping it. We meet with opposition, but it serves to strengthen us in our position and faith. Some said that in six months' time we would not keep any day; but we love the Sabbath more and more. Not one who embraced it, has turned back. I can truly say, I am glad Bro. Cornell ever came to our place to proclaim to us the third angel's message, and that a few have received the truth in honest hearts; and we hope others may. Other brethren have visited us, all of whom we esteem very highly in love, for their work's sake; and we have some very dear brethren in our midst, who labor for our good, and who love the commandments of the Lord. May their reward be great in Heaven. I hail the weekly visits of the Review with much pleasure, and sister White's Spiritual Gifts, I love to read much, they breathe a spirit of deep piety and devotedness. Brethren and sisters be encouraged. We soon shall get the victory. Jesus is coming in a little while, to give life and immortality to the faithful ones. I am daily trying to overcome, and be with the remnant when they "come to Zion, with songs and everlasting joy upon their heads." Oh, blessed hope! beautiful home! A few meet now from Sabbath to Sabbath, to celebrate15 the rest-day of the Maker of heaven and earth; but then all flesh shall come up every Sabbath, to worship before the King, and every month, eat of the fruit of the tree of life. Let these blessed truths encourage us to bear with patience, the cares and conflicts of life, till we are made overcomers and sit down in the kingdom of God. Yours looking for Jesus soon to come.
ROSE C. HIGHT. A Parody.
By R. F. Cottrell
Oh! for a lodge in some vast wilderness!
Some boundless contiguity of shade,
Where rumor of quack remedies afloat,
Of pills and syrups, liniments and salves,
Might never reach me more. My ear is pained,
My soul is sick with every day's report
Of "cures astonishing," which fill our prints.
There is no nook in country merchants' stores
That is not lined with bills. Th'old fashioned way,
To wait till one is sick; then call a quack
To feel the pulse, deal out the "fatal grains,"
Is all mere moonshine to the modern quack.
He finds his fellows subject to disease
In various forms; and having strong desire
To fill his empty purse, and fearing lest
Each invalid may not cast in his mite
To fill that "aching void," he scruples not
To write upon his label—"This cures all."
(Much cheaper this, and safer far to boot,
Than call a quack who lengthens out disease,
And multiplies his visits by th'amount
Of property of which you are possessed.)
Thus man still cheats his brother and deceives.
Some rob the industrious hand of what it earns—
The toiling poor of their last piece of bread;
But worst of all and most to be deplored,
As human nature's broadest, foulest blot,
When dire disease deprives the arm of strength,
The poor, afflicted, like a drowning man,
Would grasp at every straw to save himself;
Quacks, with a heart more callous than the rest,
Take his last mite and speed him to the grave,
And leave his family to want and woe.
Then what is man! And what man seeing this,
And having human feelings, does not blush
And hang his head, to think himself a man?
I would not have a fortune thus acquired
From the afflicted poor, for all the wealth
Quack nostrums bought and sold have ever brought.
No: dear as riches are, and in my heart's
Fond estimation prized at all they're worth,
I would much rather be myself the dupe,
And buy the pills, than sell them to the sick.
Quacks get no fees at our house; if their shade
E'er falls within our door, they've lost their way.
They send us pamphlets, but without effect.
That's as it should be; and if every one
Would serve them so, they surely must resort
To some more honest way of gaining trash—
The country freed from this its worst disease.
R. F. COTTRILL.
Selected for the Review. "Then they that feared the Lord, spake often one to another."
This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith. Striving to Overcome
By L. C. Tolhurst
DEAR BRETHREN AND SISTERS: I am still striving to overcome, sometimes cast down, but not destroyed. My trust is in God and his promises which are sure. If I am faithful and obedient to the commandments of God and the faith of Jesus, I know that all will be well. If I prove unfaithful I cannot expect to realize the fulfillment of those precious promises which are left on record in the word of God, for the children of the Lord. When I reflect and see what manner of persons we ought to be in these last days, under the light and encouragement of the third angel's message, I do feel to strive anew and ask for grace and the assistance of holy angels to overcome faster, and be prepared to stand with the people of God upon Mount Zion. My heart has been encouraged of late, as I see the fulfillment of prophecy and the loud cry so near. It has strengthened me to press with vigor on. Yes, the race will be short, and the prize at the end sure to the faithful waiting ones. May we not well lift our heads and rejoice, knowing that all things work together for good, to those whose delight is in the law of the Lord, whose hearts are found beating in unison with the will of Heaven, and who are willing to deny self, and follow in the narrow way, choosing rather to suffer affliction with the people of God, than enjoy the pleasures of sin for a season with the multitude in the broad road. To such, Heaven will be cheap enough. Yours, earnestly desiring eternal life. EFFECT OF LIGHT.—Dr. Moore, the metaphysician, thus speaks of the effect of light on body and mind: "A tadpole confined in darkness would never become a frog; and an infant being deprived of heaven's free light will only grow into a shapeless idiot, instead of a beautiful and responsible being. Hence, in the deep dark gorges and ravines of the Swiss Valais, where the direct sunshine never reaches, the hideous prevalence of idiocy startles the traveler. It is a strange, melancholy idiocy. Many citizens are incapable of any articulate speech; some are deaf, some are blind, some labor under all these privations, and all are misshapen in almost every part of the body. I believe there is in all places a marked difference in the healthiness of houses, according to their aspect with regard to the sun, and those are decidedly the healthiest, other things being equal, in which all the rooms are, during some part of the day, exposed to the direct light. Epidemics attack inhabitants on the shady side of the street, and totally except those on the other side; and even in epidemics, such as ague, the morbid influence is often thus partial in its labors."