Earlier text: The Visions---Objections AnsweredTo the Brethren in Vermont.
By A. C. Bourdeau
DEAR BRETHREN AND SISTERS: When I left home and the church at Enosburgh, four weeks ago, to attend the session of the General Conference which was held at Battle Creek, Mich., May 16, 1866, I expected to return to my family immediately after the Conference; but contrary to our expectation, and to the arrangements that I had made to labor in Vermont and Canada East during the ensuing year, my brother and I were appointed to labor in Iowa. It was a great sacrifice for me to absent myself so far from my family and friends in Vermont; but I cheerfully submitted for the Lord's sake, and for the sake of the cause of precious truth.13 Since the General Conference I have spent several days among the brethren in Battle Creek, and as this is my first visit to this city, it may not be amiss for me to say a few words through the Review relative to the Publishing Department, and to the prosperity of the cause in this place. Since I embraced the Sabbath, and have identified myself with the Seventh-day Adventists, I have always had implicit and unwavering confidence in the management of affairs in Battle Creek. During my visit here my confidence has not lessened; on the contrary, I am thankful for what my eyes have seen, and my ears have heard, and feel to say, "The half was not told me." 1. The hands connected with the Publishing Department are not partial, or sectional in their feelings; but their hopes and aspirations are the same for the good of the cause in every part of the field. 2. The low wages they receive, and their plain manner of dress, evince to all that they do not seek for worldly gain, or to "eat the fat; and clothe themselves with the wool." 3. Though nearly all the brethren in this church have to work out by the day to get a living, yet they are industrious and economical, and always ready to give a lift in benevolent enterprises. Since I came here these liberal souls have been called upon to donate largely in six different enterprises, and have heartily responded in every case. In the course of twenty-four hours they pledged $4800.00, toward building a new house of worship; and in three hours they pledged nearly $2000.00 to apply on the enterprise of the Western Health Reform Institution. To-day we start for our new field of labor. Brethren pray for us, that the sustaining hand of God may attend us in our labors in Iowa. My prayer to God is that you may all continue steadfast and immovable in the faith whereunto you have attained. Battle Creek, Mich., June 5, 1866. Proof of Natural Immortality.
By R. F. Cottrell
"For God created man to be immortal, and made him to be an image of his own eternity. Nevertheless through envy of the Devil came death into the world; and they that do hold of his side do find it." Wisdom of Solomon, ii, 23, 24. A certain minister was making a special effort to disprove the position of S. D. Adventists, and to support the doctrine of the natural immortality of the soul; and the above text, or at least the first part of it, was used as proof. We thought it a bad selection for his purpose. The text does not affirm that God created man immortal, but he created him to be immortal; as though a probation or trial of some kind were wanting to complete and carry out the purpose. It may be argued that the purpose of God in creating man to be immortal is sure to be carried out. But the disjunctive clause which follows clearly shows that the envy of the Devil introduced death into the world to thwart this purpose of the Creator: and that one class of men, those that hold to the Devil's side, find death instead of immortality, their portion. Whether the text is given by inspiration of God or not, one thing is evident, that is, that the writer took death to be the opposite of immortality. This, in a writing of such antiquity, ought to have considerable weight. Those that Paul represents as seeking for immortality, seek deliverance from death. To say that by patient continuance in well doing they seek for a pure, incorruptible character, is confounding cause and effect. It is by patient continuance in well doing, that is, by continually maintaining an incorruptible character, that they seek for the promised reward. The reward is immortality, eternal life, complete and permanent deliverance from death. "If by any means I might attain to the resurrection of the dead"—a resurrection from among the dead, the first resurrection. "On such the second death hath no power." The second death, the reward of sin, is something besides sin. It is said that the second death is separation from God. If it is a literal separation from God, it is literal death, for the living cannot go from his presence. But if it is a moral separation from God, the wicked are already thus separated from him by sin, and to continue the separation cannot be a second death. There cannot be a second death without a resurrection from the first. Hence no sinner can suffer a second moral death unless he has been converted to God, made alive in Christ Jesus, or raised from the death in trespasses and sins. None but those once converted will have a part then in the second death; but "all liars" share in it, and some of them, there is reason to fear, never will be converted. How much better to believe the plain, simple, unsophisticated testimony that, after being raised from the dead, the wicked will die a second time. Ancient Leprosy in New Orleans
A respectable young girl of New Orleans, has what is pronounced by physicians to be ancient leprosy. One of her feet has rotted off, and the other is nearly gone. The Health Reform.
By D. T. Bourdeau
It is truly an interesting feature in the development and progress of the cause to see the measures which are being taken to set forth more fully before our people, and before the world, those truths on the health reform, which we so much need at this stage of the message. Having had some experience and derived rich benefits in practically carrying out those truths, my whole being responds to, and is elated by, the article in the last Review, headed, "Prospectus of the Health Reformer." Such a journal as is therein described, is just what we need, and can, without exaggeration, be made one of the most interesting and useful health journals in the world. To this end, the preachers in the wide field should contribute to its columns. Let others also, who can, use their pens, bring in their communications on experience, on interesting facts, or on some of the numerous branches of the health question. Brethren and sisters, another door of usefulness is here opened before us. Let all who can, step in and help by their faithful and earnest endeavors, and make this journal practical and illustrative, as well as theoretical. Such a journal will give us more room to express our minds on the health reform, and will also leave more space in the Review for other subjects. I also fully approve of the idea of establishing a Health Reform Institute, in which our principles on health can be taught and applied to the sick, that they may recover, and to those who are well, that they may retain their health. There are many sick people who can get well without going to such an Institution; but there are others whose cases and surroundings are such that they need, and should have, the benefit of such an Institution. The benefits accruing from a short stay at this Institution would also be of priceless value to many who are on the point of breaking down in health, and to some who are strong, that they may learn how to apply and keep their strength. But some of our good brethren may object to establishing such an Institution, by saying that it is a denial of our faith in the speedy coming of Christ. To which we reply, that to our minds it is just the reverse. It is one of the strongest proofs that the Lord is near. When we see mighty agencies at work to bring about a state of preparation for the coming of Christ, we say the work will go on rapidly, and the Lord will soon come. But if we failed to see these agencies at work, then might we with propriety say, "My Lord delayeth his coming." The same objection was once urged against publishing the Review and works on our faith, by which the writer and thousands of others have been led to receive the truth, and which will still be instrumental in bringing thousands to a knowledge of present truth. This objection was also urged against the Publishing Association and organization. But these agencies were set to work, and have done a good work. And now that another agency comes, let us hail it as a welcome precursor of the coming of the Just One, and work in harmony with it, thus evincing our consistency, showing to the world that we overlook no truth as we move along as reformers, but that we respect and cherish all truth and every true improvement, that we may commend ourselves to every enlightened conscience, give force to the message, and lead others to glorify our Father who is in Heaven. The Impending War in Europe.
Nothing but a special intervention of Providence can avoid a war in Europe. All that man can do has been done to begin what threatens to be the most terrible war of modern times. Kingcraft and priestcraft have done their utmost, and nothing remains but the sword. As in most wars, we can hardly decide who is right or who is wrong. It would require endless delving in diplomatic dust and rubbish to discover the precise manner in which the difference began. The number of letters, and notes, and protocols that have been interchanged between the high contracting powers, the protests and counter-protests, the intrigues and misrepresentations—have we not seen them in every war, only to mystify and perplex—mere earning of diplomatic salaries—all going to dust, and leaving endless chaos and trouble behind? There has been no war so chaotic in its causes as the one impending in Europe. If it is asked, why are Austria and Prussia, and Italy and the German States standing before each other with drawn swords, we shall have a dozen reasons in answer. Because, says one, Austria and Prussia overmastered Denmark, and robbed King Christian of his two duchies, Schleswig and Holstein. They accomplished the robbery, but now quarrel over the booty. Another will say that Prussia, being in fact the great power of the German Confederation, desires to degrade Austria, destroy the smaller States, and become the master of Germany. Count Bismark, the Prussian prime minister, who has charge of a weak, obstinate old king (a kind of German George III.), aims to rival the glory of the great Frederick. Frederick gave Prussia Silesia, and made his small kingdom a leading power in Europe. Bismark desires to add Schleswig and Holstein, including a fine seaport, much wanted in Germany. Therefore, Bismark provokes a quarrel with Austria. Further south we see Italy, to whom Austria's difficulty is an opportunity, preparing to make war for Venetia. Venetia is an Italian province, and its possession is necessary to Italian unity. Ever since Victor Emanuel ascended the throne, he has proclaimed his policy to be the occupation of Venetia, the dismemberment of Austria, the unity of the Italian kingdom. The king represents Italian enthusiasm in his cause. Italy has kept a large army and navy for many years, at exhaustive expense and with an avowed purpose. Garibaldi is now entrusted with a high command, and the king himself has left his palace and gone to the head of his army. Italy being a second-rate power, her action must in some respect depend upon France. If the Emperor deems it wise for Italy to disarm, if he thinks the integrity of the Austrian empire should be respected, we see no resource but obedience on the part of Victor Emanuel. It is known that he is in alliance with Prussia, offensive and defensive—Prussia promising to attack Austria on the north, if Italy is menaced; Italy engaging to attack Austria on the south, if she does not yield the duchies. It is possible this alliance would be a match for Austria, without France; but the minor German powers have generally, we believe, unanimously taken sides with Austria, and will be able to materially help the Kaiser. Russia is said to have intimated that she will not silently permit Italy and Prussia to assail any of those German potentates with whom the Czar is related by marriage, which amounts to moral sympathy with Austria. Finally, France speaks! The voice of a ruler who commands an army of 757,727 men—held in his own hand, irresponsible, supreme, with no one to question his power—who could to-day touch a telegraph-key, and to-morrow have half a million of men silently moving to the Rhine frontier—might go far toward keeping peace in Europe. If France, Russia, and England had united, they might have settled the quarrel, as indeed they could settle any European quarrel. Unfortunately, however, as Lord Clarendon tells us, England is the only power in Europe which shows a sincere desire for peace. She is alone in her offer of mediation. In France, the party of M. Thiers—in fact, the whole Bourbon, Orleans, and Ultramontane parties—are in favor of Austria. Prussia is a new power, and these Hohenzollerns are among the recent kings. Victor Emanuel is the natural enemy of the Bourbons and the Pope. He drove the first out of Naples, the second he is endeavoring to drive out of Rome. He is allied with the Bonapartes by marriage. Napoleon himself is a royal parvenu; the youngest of royal brothers, scarcely more than cousin or good friend in the eyes of Russia, for instance, and with no sympathy for the ancient kings and kaisers. Then the dream of avenging Waterloo, of reconstructing the map of Europe, rectifying frontiers, and annulling the work of the Holy Alliance, which destroyed the power of the first and greatest of his house, and sent the Bonapartes as wanderers over the earth—how can he resist it? So now, when all the world is gazing upon the silent emperor, and wondering what he will do or say; whether he will proclaim in the empire, peace or war; while his own legislature cheers M. Thiers's denunciations of Prussian perfidy, he suddenly speaks for war, and pronounces his detestation of the treaties of 1815. That brief speech, spoken in two minutes to a party of country farmers and officials, at a farmers' fair in a French village, makes war a necessity, and France a party. It is possible a peace may be made; but we do not see the smallest break in the horizon. All is dark, gloomy, lowering with mighty wrath. Nothing but war, war, war, wherever we look. Assassins creeping in the rear of the greatest minister in Germany; assassins hanging over the Czar himself; conspiracies extending through the different branches of aristocratic society. Nothing but Prussian armies marching to the frontier of Saxony; Austrian armies holding the quadrilateral and the lines of the Mincio; Italian armies advancing toward Venetia, and the lazy Po; Garibaldi, donning his red shirt and drawing his sword in behalf of the enthusiasm and patriotism of united Italy; French armies crouching at the feet of their master, ready to spring at his bidding; Russian armies quietly moving to the frontier to execute the wishes of the Czar. Providence has certainly some sublime purpose in this conflict of the giants. Alas for the brave men who are to die! for the Rachels who are to weep and never more be comforted! But if liberty, and truth, and manhood come forth triumphant, it is not for us to repine at the blood to be shed. Freedom's last arbiter is often the best.—Independent. Repentance.
By Dudley Marvin Canright
WHAT is repentance? A very commonly-received idea at present, of repentance, is, that it is sorrow, feeling bad. In revivals, this is what the minister teaches, and it is about the highest idea the people have of repenting; hence the person that can cry the hardest and make the most ado, they think has the most religion. He is soundly converted. But is this really so? Is sorrow repentance? We think not. Many a drunkard has been sorry, and even wept over his evil habit, who yet never reformed. Many a person has been sorry for his wickedness and bad conduct, sorry that he was not a Christian, and yet has never made a single effort to reform or come to Christ. Could we say that such a person ever repented? Certainly not. We will illustrate the difference between sorrow and repentance. Mr. A attends a protracted meeting, is convicted, begins to feel bad and weep. I ask him what the matter is. Says he, "Oh I am repenting of my sins. I want to be a Christian." What sins have you to repent of? "Oh! many, many." Do you think of any particular ones? "Well—yes—I—I cheated neighbor B out of $10 last year. I am sorry for B—so sorry." Have you paid back the $10? "Well—no—I don't see how I can do that. I cannot spare the money. But I am sorry for it." Now how much repentance would there be in his sorrow? Not much. He might be ever so sorry, yet it would not help Mr. B unless it led him to refund the money. Paul plainly declares that sorrow, even true, genuine, godly sorrow, is not repentance. "Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh (or leads to) repentance to salvation, not to be repented of." 2. Cor. vii, 9, 10. If a man is truly sorry for a wrong, his sorrow will lead him to make that wrong, right. Hence we may say that repentance is the effect or result of godly sorrow. God, by the mouth of Ezekiel, has told us what true repentance is, and what the sinner must do to become truly converted. "Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live; he shall not die." Eze. xviii, 27, 28. This is repentance, to turn away from doing wrong and begin to do right; stop breaking God's law and begin to keep it. Repentance makes a change, not only in men's words, but in their deeds, in their deal, and in all their actions in life. This is the kind of repentance that the Bible teaches, and the kind that is acceptable with God. J. T. WALSH in a recent work on Universalism, thwacks that false system in the following lusty and vigorous style: No; Universalists do not visit Pagan lands as missionaries. They do not go into the dark corners of the earth, where "darkness covers the land, and gross darkness the people." They do not encounter the Atheist and Deist, and challenge them to mortal combat! Oh, no! They love to go among the orthodox. They love to prowl along in the footsteps of those who preach the gospel of the grace of God, and seek to turn away the people from the faith. Satan has no use for them in Pagan lands, and among Atheists, Deists, and Infidels of this class, they are all right! Where there is no danger of the people's believing in future punishment, they do not go! Hence you do not find them preaching to Atheists, Deists, and Pagans; you do not find them seeking entrance into heathen temples! They prefer that the orthodox shall take the lead in this business, and they will come along afterward, and "sow tares among the wheat." They are exceedingly anxious to get into houses for Christian worship, because here, perchance, they may do some mischief. But Universalism is not preached to save any one; for there is no saving power in it, and nothing from which to be saved. And if there was, it could not save any one, for there are no conditions or terms of salvation in it. Hence we say that Universalism is not the gospel; for that is the "power of God to salvation to every one that believeth." And Paul says: "It pleased God by the foolishness of preaching to save them that believe." The preaching of the gospel is designed to save men; to save all who believe it; but Universalism has no such object. Men will be saved as well as if it is never preached and believed. If men never hear of it, it will be all the same. But such is not the case with the gospel. Men, to be benefited by it, must hear it, believe it, and obey it; but so far as Universalism is concerned, a man may be an Atheist, a Deist, or a Pagan, and it is all the same, so far as the final result is concerned. As opinions are divided in regard to the application of the first part of this chapter, a few thoughts, written more to call out the opinions of others in order to a more perfect understanding of the texts, than to decide dogmatically upon their application, will perhaps not be devoid of interest. The chapter opens by saying that these are "the words that Isaiah the son of Amos saw concerning Judah and Jerusalem." From the peculiar wording of the above, would it be wrong to conclude that he refers to words spoken by prophets not sent by the Lord? Recently this idea has gained in my mind by hearing proclaimed almost in the very words here written, the doctrine called "Age to come." While listening to their glowing descriptions of the glories yet in store for old Jerusalem and the Jews, it seemed to me they were fulfilling these words. "It shall come to pass in the last days." From the description of the last days in other portions of the scripture, the opposite of such a peaceful state as here spoken of, is shown to exist. See Daniel xii, 10. Matt. xiii, 24-30, 37-43, xxiv, 12, 13, 48-51. 2 Tim. iii, 1-5. 1 Tim. iv, 1. 2 Pet. iii, 3. Jude 18, &c. But some ask, will not this be fulfilled in the setting up of the Everlasting kingdom, when all the nations of the saved shall flow into it? When many people of those nations shall say the words of verse 3? I should think from verse 4 that it did not apply to God's redeemed people. It speaks of their beating their swords and spears, into plowshares and pruning hooks. Here is a work said to be performed by Christians which is nowhere else commanded in the Bible. Christians have nothing to do with swords and spears. Nowhere is it said in the word, that these are a part of their armor. But from the days of righteous Abel to the end, the Christian's armor is "truth," "righteousness," "peace," "faith," "hope of salvation," "sword of the spirit which is the word of God," and prayer. For the Christian's weapons are not "carnal," (and cannot be converted into implements of husbandry,) but spiritual, "mighty through God to the pulling down of strongholds." "For though we walk in the flesh we do not war after the flesh." 1 Cor. x, 3, 4. How then can this be applied to Christians as their work? Verse 6. "Therefore thou hast forsaken thy people, the house of Jacob." "Therefore," for that, or for that, or this reason, referring to something previously stated; "consequently." Webster. Using this meaning the text would seem to teach, that because the house of Jacob prophesied contrary to the word of the Lord, saying peace, peace, where there was none, but when the true word is that of warning as given in Joel iii, 9, the Lord has left them, and, "because," also, "they be replenished from the east, and are soothesayers" &c. This application is according to the condition of the professed worshipers who at the present day, with their eastern importation,—immortality, "Age to come, &c., are attempting, in vain, to worship the Lord God. Were it not for Micah iv, I should conclude this to be the meaning of the passages referred to above. NOTE. The view here suggested does not differ materially from that entertained by S. D. Adventists, so far as we know. By the mountain of the Lord's house, we understand to be meant that which is nominally such, the formal bodies of professors of the last days. It shall be established in the top of the mountains, that is, be very popular, having a wide influence with all classes. So far the words of the prophet set forth facts as they were to exist in the last days, and as they do exist now. But the fair descriptions of peace and prosperity that follow, both here and in Micah are what "many people" say, not what the Lord says.—Ed. Responsive Words.
By M. W. Howard
THE Review is ever a welcome visitor to me. It comes week by week, as a feast of good things to my hungry soul. Was No. 24 more interesting than usual, or was I in a more appreciative mood? Perhaps this was the case, for several of the articles seemed to strike a vibrating chord that I desired to send back a responsive echo. With another will “I speak that I may be refreshed,” for do I not also know, that “he that sends (or rather permits) the storm prepares the refuge;”—yes, “the name of the Lord is a strong tower, into which the righteous runneth and are safe.” Safe and peaceful, though the enemies within do often betray us, and the enemies without do often wound us. For who has not felt the power of misapprehension and misrepresentation to sting? Alas! Why must so many fiery darts be shot at our poor aching hearts? An answer is suggested which to me brought comfort and refreshment? “I will purely purge away thy dross and take away thy tin.” Isa. i, 25. And how shall this be done?” “He shall sit as a refiner and purifier of silver.” Mal. iii, 3. This passage often fails to convey to the mind its full import, through ignorance of the process of refining silver. A silver refiner was once asked wherein lay the peculiar appropriateness of that text? He replied, “I sit over the crucible containing the molten metal stirring and agitating it, removing every particle of scum and foreign matter as it appears on the surface, till I can see my face reflected from it, when I know that all the dross is removed.” Aye, Christian, how few of us reflect the image of our Maker; then bear patiently our shakings and agitations, for according to the sacred teachings they are the process by which our dross is to be purged away. It was the curse of Moab, to be “settled upon his lees, and not emptied from vessel to vessel.” Complain not then, if foes without and foes within jostle us on our way, even though our doings are misrepresented and our motives misconstrued. All these things hurt our sensitive hearts in the passing, but shall they not work out for us a far more exceeding and eternal weight of glory? Yes, they will; if “they yield the peaceable fruits of righteousness,” and teach us to “let patience have her perfect work,” remembering how “Christ endured such contradictions from sinners against himself.” “It is enough that the disciple be as his Lord,” says Christ. But must we with shame confess that sometimes we fail to manifest that forbearance and meekness under calumny and reproach, that becomes us? “Nevertheless, afterward” (for so the text reads) “it yieldeth the peaceable fruits of righteousness to them that are exercised thereby.” Even this is a progressive work; and let us remember who it is that “sits as a refiner and purifier of silver.” M. W. HOWARD.
Malone, N. Y., May, 1866. The Fast in Oronoco, Minn.
By H. F. Phelps
Bro. White: Thinking it would do me good to hear of the fast in other places, I thought to pen a few lines about it here, and thus do by others as I would be done by. The appointment of the fast was cheerfully received as being an appointment in the right place. It having been a very late spring, all could not see it their duty to suspend business during the whole of each day. But as far as was practicable, business was suspended, and the meetings were well attended by nearly all who were within reasonable distance. Some thought it duty to refrain from labor entirely. The church, or those present, seemed to feel deeply their unworthiness, their need of a deep repentance, the importance of the work, the object of the fast, and the great necessity of their humbling themselves before God, acknowledging his chastening hand in these afflictions, and crying mightily to him to remove his rebuke, and work himself—knowing that if he would work none could hinder. Sabbath afternoon was particularly a refreshing time. All seemed deeply impressed with the responsibility that was resting on them. Wrongs were confessed, and in deep humility all cried unto God, to work mightily, for our enemies were before and behind, and none could help but God. All seemed to drink into the good spirit. Praise God, he will be inquired of by the house of Israel. And when we try to draw near to him he will always come near to us! We have the utmost confidence that God will hear the prayers of his people—raise up the watchmen, and lead on his truth and people to a glorious victory. I want to be there. I mean by God's grace to share in that victory. I want to receive the conqueror's crown, the victor's palm, and reign with Christ to all eternity. Come on dear brethren let us mend our pace. Let us not begin to say by our actions, if not by our words, "My Lord delayeth his coming." The prize is only for those who endure to the end. "Now here's my heart and here's my hand,
To meet you in that heavenly land,
Where we shall part no more." Your brother,
Pine Island, Minn.
H. F. Phelps. WILLIAM PITT died of apoplexy at the early age of 47. When the destinies of nations hung in large measure on his doings, he felt compelled to give an unremitting attention to affairs of State. Sabbath brought no rest to him, and soon the unwilling brain gave signs of exhaustion. But his presence in Parliament was conceived to be indispensable for explanation and defense of the public policy. Under such circumstances, it was his custom to eat heartily of substantial food, most highly seasoned, just before going to his place, in order to afford the body that strength, and to excite the mind to that activity deemed necessary to the momentous occasion. But under the high tension both brain and body perished prematurely. Not long ago one of the most active business men of England deliberately determined to devote his Sabbaths to his accounts. Wealth came in upon him like a flood. He purchased a country-seat, determining that he would now have rest and quiet. But it was too late. He became apoplectic. Although life was not destroyed, he only lives the wreck of a man.—Hall's Journal. Mr. Locke, having been introduced by Lord Shaftsbury to the Duke of Buckingham and Lord Halifax, these noblemen, instead of conversing with the philosopher, as might naturally have been expected, on literary subjects, in a very short time sat down to cards. Mr. Locke, after looking for some time, pulled out his pocket-book, and began to write with great attention. One of the company observing this, took the liberty of asking him what he was writing. "My lord," said Locke, "I am endeavoring, as far as possible, to profit by my present situation, for, having waited with impatience for the honor of being in company with the greatest geniuses of the age, I thought I could do nothing better than to write down your conversation; and indeed, I have set down the substance of what you have said this hour or two." This well-timed ridicule had its desired effect, and these noblemen, fully sensible of its force, immediately quitted their play, entered into a conversation more rational, and better suited to the dignity of their characters, and it may be added, better fitted to improve time, than so unprofitable a diversion. Sister T. Gotfredson writes from Denmark, Wis.: I read the Review with great pleasure and interest. I could never find much time to learn the English language, but a hunger after truth and a deep interest in the last message of mercy constrains me, and opens my understanding. Those blessed truths, which the Lord from time to time has taught me through experience, I find here taught and illustrated. And those many brethren and sisters, though unknown to me, yet appear as though they were long known and well beloved. My whole heart is drawn out after them, and I long for the time when we shall all be united in the heavenly kingdom. I have great reason to thank our heavenly Father, who in great mercy caused his divine rays of light to penetrate the surrounding darkness, and hath revived and strengthened my faith. I look upon sin in a different light, and long to be cleansed from every sin. The dark clouds of danger hang heavy over us, and perils are thickening around us. The struggle is hard, and it is only through Jesus that we can conquer. I have gone through many fiery trials during the last year, but have been wonderfully sustained by the blessed Saviour, and have come off victorious. I have tried to heed the counsel of the true Witness, and to buy gold tried in the fire. I thank the Lord for the last message which was declared to us, not saying, Peace, peace, but pointing out the way of repentance, the way to Jesus, and to Heaven and glory. We are four lonely souls in this place who are endeavoring to keep the commandments of God, and the faith of Jesus. Oh, that others may soon heed the last warning voice. I desire the prayers of all the friends of Jesus. I will pray for you, and hope that we may soon meet in the heavenly kingdom. Bro. Obadiah Davis writes from North Berwick, Me.: I felt as though I wanted to say a word in behalf of the cause of present truth, and the efforts to adorn the gospel of our dear Redeemer. I think I never felt a deeper interest in the great work of preparation for the glorious and everlasting kingdom of God, soon to be given to the saints of the Most High. What a glorious truth we have! We have an advocate in the sanctuary, whose love for us, led him to lay down his own life in our behalf. Such a friend we have to plead our cause, and oh, may such love prompt us to plead for ourselves, and so afflict our souls, that the last and least remains of sin may be discovered and given up. May God help in the work. May God help me, I want to be received with the saints, and share in the inheritance. I felt glad that the Com. appointed a season of fasting and prayer in behalf of the cause. I often think of the responsible position that the church of Christ occupies at this time, standing just upon the line between time and eternity,—the light of the world. May our light so shine as to reflect the image of Christ in the truth. I was very glad of the plan adopted in the Instructor of making comments, giving encouragement and advice in connection with the children's letters there published. I think it will encourage them to write, and at the same time, it affords excellent opportunity for profitable instruction. May the Lord speed on his work, and prepare his people for the loud cry of the third angel, and for the things that are coming on the earth, and us to stand before the Son of man. Sister M. Beach, writes from Port Byron, N. Y.: It is over three years since I commenced keeping the Sabbath of the Lord. I rejoice that I ever saw the all-important truth. I had not heard any preaching on present truth, but was convinced by reading God's holy word. I have no desire to indulge in the use of tea or coffee. I am striving by God's grace to overcome in all things that I may stand in the evil day, having my feet shod with the preparation of the gospel of peace, having the shield of faith and the sword of the Spirit which is the word of God. I am leaning on His strong arm, who is the widow's God. He gently leads me, and cheers my pathway with his blessed presence. Oh, how much I owe the Giver of all my mercies. M. M. Sarchet, writes from Sumner, Ill.: I have learned since I last wrote you, that brother Blanchard's lectures in this vicinity have caused quite an excitement. I was not here at the time; but those who heard him are aroused to a sense of their duty. They are searching the Scriptures daily, to see if these things are so. Many say it is high time to be up and doing. They are not satisfied with what they have heard. They want to hear more, and learn the whole truth. There has been good seed sown, and now it ought to be nurtured and not left to die. Will Bro. Blanchard please come again and finish the work the Lord has for him here? What books and papers I have here are loaned out. My pilgrimage in this place will not be long, as duty calls me away. Bro. Treat writes from Searsport, Me.: Through the long suffering, mercy, and goodness of God, I am yet living. Although afflicted somewhat, yet I thank God for all past mercies and blessings, and also for a hope of soon being delivered from all these painful clogs of mortality, and of being translated from this world of sorrow, pain, and woe, to the world of endless joy and felicity. Glory to God in the highest for such a prospect, but oh, how unworthy! Christian Desires.
By A. L. Guilford
TUNE: "Heaven is my Home." EARTH is a desert drear,
Shrouded in night;
Heav'n is a happy sphere,
Where all is light;
There is the sinner's Friend,
Thither my feet would tend,
Until my path shall end
In glory bright. Lord, now I journey on,
And look to thee;
When earthly hopes are gone,
O, comfort me.
Jesus, I longing stand,
Guide by thy blessed hand,
Unto that happy land,
Land of the free. Jesus we come to thee,
Thou art our life;
O wilt thou make us free
From sin and strife?
Cleanse in thy precious blood,
O bring us near to God,
Feed us with heavenly food;
Sweet fruit of life. Signs now are thick'ning round,
Let us stand fast;
Oh, we are homeward bound,
Soon time is past.
Yes, let us hast'en home,
Through the fast gath'ring gloom,
Soon will our Jesus come,
To earth at last. He'll come with glory crowned,
Who once was slain;
Then shall the trumpet sound,
O'er land and main.
Then shall the saints arise,
And we with joyful eyes,
Meet Jesus in the skies;
With him to reign. A. L. GUILFORD.
St. Charles, Mich. CHARLOTTE WEBSTER
By Charlotte Webster
Dear Brethren and Sisters: It cheers my heart to read the testimonies you give in support of present truth. I rejoice that I have ever heard those solemn notes of warning which call us to prepare for the coming of the just One. My trials are severe, yet I feel that these light afflictions shall work out for me a far more exceeding and eternal weight of glory. Signs are fast fulfilling that bid us look up, for our redemption draweth nigh. Yes, our reward is certain; for He who hath promised, will surely fulfill; neither will He forsake us in the time of trouble that is just before us. My desire is to live humbly, and righteously before my heavenly Father, having the gospel armor girt closely about me, that I may have a sure refuge from the just wrath of God upon a wicked world. The prayer of my heart is, Come Lord Jesus, come quickly. Surely the people of God can have no desire to stay upon this sinful earth. While thousands are sleeping in carnal security, and picturing to themselves years of peace, those who have a right understanding of God's word, see far differently. We see just before us, a time of trouble to the inhabitants of the earth. Brethren and sisters, we see plainly the progress of evil. Let us watch and pray, that we may be able to stand in the evil day, and finally have a home in the kingdom of God, where we shall be free from the trials of earth, and sorrow shall never mar our joy.